CHAP.
I.
The
ARGUMENT
.
THE
great
scope
of
the
Spirit
of
GOD
in
this
Book
,
being
to
point
out
to
miserable
fallen
Man
,
the
right
way
to
recover
his
lest
Happiness
of
Favour
and
Fellowship
with
GOD
,
and
to
convince
him
of
the
Vanity
of
seeking
it
in
earthly
things
.
The
Holy
and
Wise
Solomon
by
divine
Inspiration
,
in
this
Chapter
[
after
the
inscription
of
the
whole
Bo●●
,
ver.
1.
Bearing
a
description
of
the
P●n-man
from
his
Ecclesiastick-Office
,
natural
Descent
,
and
civil
Dignity
,
for
conciliating
the
more
reverence
and
attention
to
the
subiect
]
doth
shew
,
●
.
Negatively
,
wherein
true
Happinest
is
not
to
be
found
,
to
wit
,
not
in
worldly
Things
,
or
any
endeavours
about
,
or
succese
in
them
:
And
in
order
to
this
,
●e
first
layes
down
this
Position
to
be
made
out
,
all
is
Vanity
,
Ve●s
.
2
:
And
secondly
,
Prov●●
it
by
so
many
Arguments
,
taken
1
:
from
the
unprofitableness
of
a
M●n●
pains
about
these
outward
things
,
vers.
3.
2.
From
the
frailty
of
Man
himself
,
who
though
these
things
could
profit
him
yet
]
〈◊〉
s●ay
long
with
them
;
which
he
asser●●
vers.
4.
and
illustrates
it
comparing
Mans
frail
●●ition
with
other
〈…〉
Creatures
,
as
the
Faith
,
Sun
,
Wind
,
and
Waters
,
vers.
4
,
5
,
6
,
7.
3.
From
the
wearisome
told
and
labour
that
Ma●
hath
in
the
pursuit
of
outward
things
before
he
attain
unto
them
,
vers.
8.
4.
From
the
emptiness
of
Satisfaction
in
these
things
when
injoyed
even
to
the
outward
●ens●●
of
Sa●ing
and
〈…〉
sought
Happiness
to
them
,
vers.
8.
5.
From
the
Determination
of
GOD
,
that
i●
shall
〈◊〉
better
with
them
who
afterward
shall
take
the
same
course
who
shall
find
●s
n●w
thing
in
these
delights
,
vers:
9
,
10
:
6.
From
the
transitory
and
evanishing
condition
,
both
of
these
things
in
themselves
,
and
of
their
remembrance
with
Men
,
vers.
11.
7.
From
Solomon's
own
experience
[
after
serious
search
]
of
the
Disappointment
,
Vanity
,
and
Vexation
,
of
all
things
under
Heaven
,
vers:
12
,
13
,
14.
8
:
From
the
impotency
and
insufficiency
of
all
the
Creatures
,
and
all
humane
Endeavours
about
them
,
to
restore
Man
to
his
lost
Happiness
,
vers:
15.
9
:
From
the
short
reach
and
uncomfortable
issue
of
the
most
sedulous
exercise
of
the
wit
of
Man
about
Natural
and
Moral
things
,
without
the
Light
of
the
Word
and
Spirit
of
GOD
,
notwithstanding
all
the
Advantages
he
may
have
for
that
study
,
vers:
16
,
17
:
And
10
,
From
the
sad
increase
of
Grief
and
Sorrow
,
as
the
fruit
of
all
the
Pains
and
witty
Contrivances
of
Men
about
these
things
,
while
they
neglect
the
study
of
Reconciliation
and
Fellowship
with
GOD
,
which
is
their
true
Happiness
,
vers:
18
:
From
all
which
it
is
evidently
proven
that
was
proposed
vers:
2
,
That
all
earthly
Things
are
Vanity
in
order
to
the
making
of
a
Man
truely
Happy
;
and
that
Man
is
vain
in
seeking
Happiness
in
them
,
neglecting
the
study
of
Reconciliation
and
Fellowship
with
GOD
,
in
His
Son
Christ
Jesus
.
Ecclesiastes
Chap:
1
:
Vers:
1
:
The
Words
of
the
Preacher
,
the
Son
of
David
,
King
in
Jerusalem
THIS
Verse
contains
the
Inscription
of
the
whole
Book
,
wherein
the
Pen-man
labours
to
gain
Reverence
,
and
Attention
to
the
following
Purpose
,
by
holding
forth
several
considerations
of
himself
.
As
First
,
His
Ecclesiastick
Office
,
whence
he
is
called
the
Preacher
,
or
Ecclesiastes
,
a
Stile
(
as
it
is
here
expressed
in
the
Original
)
only
given
to
Solomon
,
no
where
found
in
Scripture
,
but
in
this
Book
;
and
doth
signifie
,
1.
One
that
hath
a
Calling
to
assemble
the
Church
,
and
declare
the
mind
of
GOD
to
Her
:
And
so
it
agrees
well
to
Solomon
,
as
a
Prophet
.
2.
One
Reconciled
.
or
Re-united
to
the
Church
,
and
thus
also
it
agrees
to
him
,
who
by
his
grievous
defection
from
the
Lord
,
had
separate
himself
from
that
Blessed
Society
,
1
King
.
11.5.9
.
Now
being
restored
again
he
is
Ecclesiastes
,
a
penitent
Soul
,
preaching
his
Repentance
to
the
Church
,
the
Word
is
of
such
a
Form
,
as
necessarly
requires
something
of
this
kind
to
be
added
to
it
for
making
it
plain
in
our
Language
,
and
sutable
to
the
Original
,
we
find
the
like
added
in
the
Translation
Psal.
16.2
.
Secondly
,
He
describes
himself
from
his
Parentage
,
or
descent
according
to
the
Flesh
,
He
is
the
Son
of
David
,
a
Man
in
high
esteem
with
GOD
,
Act.
13.22
.
and
with
his
Church
,
2
Sam:
23
,
1
:
a
Type
of
Jesus
Christ
,
Psal
:
89
:
20.
and
his
Progenitor
according
to
the
flesh
.
Acts
13
:
23
:
Solomon
doth
design
himself
thus
,
not
to
make
any
ostentation
of
his
Royal
Birth
but
rather
to
raise
our
minds
to
expect
much
good
from
him
,
as
the
answer
of
many
Prayers
put
up
for
him
,
Ps.
72.1
.
&c.
The
Fruit
of
a
Holy
Education
,
Prov.
31.1
.
And
many
wholesome
counsels
given
him
by
his
Father
,
1
King
.
2.2
.
And
to
call
the
Church
to
mind
of
the
Messiah
,
the
true
Solomon
,
who
was
known
to
the
Church
of
the
Jews
by
this
stile
,
the
Son
of
David
,
Mat.
22.42
.
compared
with
Ps.
89.35
,
36.
and
is
now
speaking
to
the
same
in
this
Book
by
his
Type
.
Thirdly
,
He
describes
himself
from
his
civil
place
and
Dignity
,
that
he
was
a
King
;
and
so
had
many
advantages
,
whereby
he
might
abound
in
Knowledge
;
and
a
King
in
such
a
place
as
Jerusalem
,
then
the
imperial
Seat
of
Judea
and
Israel
,
afterward
divided
into
two
Kingdoms
,
the
prime
publick
Residence
of
GOD
in
His
Ordinances
,
with
the
only
visible
Church
He
had
in
the
World
:
And
so
he
had
many
occasions
of
being
acquaint
with
the
Wayes
of
GOD
,
with
His
Church
and
People
.
All
which
calls
for
Attention
to
the
ensuing
Purpose
of
this
Book
.
Hence
Learn
1.
Whatever
a
publick
Messenger
of
GOD
may
have
to
commend
Him
,
and
gain
acceptance
to
His
Message
;
yet
a
Calling
from
GOD
to
Preach
Truth
in
His
Name
,
ought
to
be
his
chief
incouragement
to
undertake
any
part
of
his
imployment
;
and
should
also
add
more
weight
to
his
Message
in
the
minds
of
People
,
than
any
consideration
of
him
they
can
have
even
though
he
were
a
King
:
For
,
Solomon
before
any
other
stil●
mentions
this
,
and
often
afterwards
this
alone
,
as
holding
forth
the
chief
consideration
of
Him
that
should
gain
Reverence
and
Acceptance
to
his
Message
,
and
encourage
himself
in
his
Duty
,
The
Words
of
the
Preacher
.
2.
As
these
who
have
been
very
eminent
for
Office
,
Grace
,
and
the
like
Qualifications
,
may
(
when
the
Lord
is
provocked
to
withdraw
)
fall
into
such
gross
Abominations
,
as
might
make
them
justly
to
be
secluded
from
the
Society
of
the
Church
:
So
when
the
Lord
vouchsafes
Repentance
upon
them
,
they
will
esteem
their
Reconciliation
with
the
Church
a
great
benefit
,
and
will
be
content
to
Preach
their
Sin
,
and
sorrow
for
Sin
,
that
GOD
may
be
honoured
,
and
others
wai●●ed
;
in
which
case
they
ought
to
be
welcome
to
the
Church
again
,
and
the
Lords
Message
sent
by
them
,
received
with
no
less
respect
than
ever
:
For
Solomon
,
in
testimony
of
his
grief
that
ever
he
separat
from
the
Church
,
and
of
his
joy
that
he
is
admitted
again
to
that
sweet
Society
,
he
calls
himself
here
Ecclesiastes
,
which
according
to
the
signification
of
the
Word
touched
in
the
Exposition
,
is
as
much
as
to
say
,
a
penitent
Soul
reconciled
to
the
Church
,
called
to
Preach
this
penitential
Sermon
to
the
same
,
and
so
was
to
be
received
not
only
as
a
Member
thereof
,
but
a
publick
Preacher
.
The
Words
of
the
Preacher
.
3.
Although
descent
from
wicked
or
obscure
Parents
,
ought
to
be
no
just
ground
of
prejudice
against
their
Godly
Children
,
who
are
by
Faith
served
Heirs
to
the
Father
of
the
Faithful
Gal.
3.7
,
Yet
descent
from
Godly
Parents
is
such
an
advantage
to
Godly
Children
as
may
be
very
comfortable
to
them
,
in
so
far
as
it
cleareth
their
right
to
such
Promises
as
are
made
to
the
seed
of
the
Upright
.
Ps.
37.26
.
And
as
it
ought
to
be
a
strong
motive
to
them
to
imitate
their
Parents
,
and
unto
others
also
to
accept
the
more
heartily
any
message
that
such
have
from
the
Lord
to
them
:
For
which
causes
,
beside
others
mentioned
in
the
Exposition
,
we
may
judge
Solomon
here
to
commend
the
purpose
of
this
Book
from
this
,
that
he
was
the
Son
of
David
.
4.
The
Lord
hath
seen
it
fit
to
imploy
some
of
all
ranks
of
Men
to
be
the
Preachers
and
Pen-men
of
His
Holy
Word
,
some
obscure
persons
,
as
Herd-men
,
Amos
1.1
.
Fishers
,
Mat.
4
:
8.
and
of
other
imployments
,
Acts
18.3
.
That
the
glory
of
His
Power
and
Grace
may
be
the
more
conspicuous
,
some
Noble
,
as
Solomon
,
Isaiah
,
and
others
that
Men
may
see
his
Truth
worthy
to
take
up
the
Spirits
of
the
greatest
and
both
sorts
are
chosen
,
that
all
ranks
of
Men
may
meet
with
something
in
the
stile
of
his
Word
sutable
for
them
:
For
here
is
a
Book
of
Scripture
written
by
the
Son
of
David
King
in
Jerusalem
.
5.
The
Greatest
on
Earth
should
think
it
no
dispiragement
to
them
,
nor
inconsistent
with
the
managing
of
the
weightiest
civil
Affairs
to
spend
some
of
their
time
and
pains
in
using
all
means
competent
for
them
in
their
place
to
propogate
the
knowledge
of
the
Truth
,
and
advance
true
Piety
,
this
being
the
best
policy
they
can
use
for
establishing
their
just
power
,
and
making
People
dutiful
to
them
,
Prov.
16.12
.
For
though
Solomon
wrote
this
Book
as
an
extraordinary
Man
;
yet
in
his
study
to
edifie
the
Church
,
and
in
his
pains
for
acquiring
much
of
that
experimental
knowledge
communicate
to
the
Church
in
it
,
he
acted
as
an
ordinary
Man
,
and
therein
is
a
precedent
to
all
,
especially
Christian
Magistrates
,
painfully
to
improve
their
time
and
gifts
by
Writing
,
or
other
wayes
,
for
the
spiritual
advantage
of
the
Church
and
People
of
GOD
,
The
words
of
the
Preacher
—
King
in
Jerusalem
.
6.
Although
the
Truth
of
GOD
he
worthy
of
all
acceptation
for
its
own
excellency
and
usefulness
,
Ps.
119
:
97
,
98.
even
though
it
were
delivered
by
Shepherds
,
Luk.
2
:
17
,
18.
yet
these
whom
the
Lord
imployes
as
his
Embassadors
to
carry
his
mind
to
the
Church
,
may
make
use
of
any
external
priviledge
they
have
,
to
make
way
for
the
more
hearty
acceptance
of
their
Message
among
the
People
(
who
are
hardly
moved
to
receive
the
Truth
upon
more
pure
and
spiritual
considerations
)
providing
the
advantage
of
the
Truth
,
and
not
their
own
Vain-glory
be
their
end
in
so
doing
:
For
though
Solomon's
Calling
to
be
a
Preacher
was
alone
sufficient
to
gain
acceptance
to
his
Message
;
yet
to
add
the
more
weight
unto
it
,
he
mentions
also
his
Royal
Birth
and
Dignity
;
and
this
in
a
modest
may
,
omiting
many
other
Titles
of
Honour
,
which
vain-glorious
Men
for
inferiour
to
him
,
delight
to
multiply
to
themselves
.
The
words
of
the
Preacher
,
the
Son
of
David
,
King
in
Jerusalem
.
VERSE
II.
Vanity
of
Vanities
,
saith
the
Preacher
,
Vanity
of
Vanities
,
all
is
Vanity
.
THE
scope
of
the
spirit
of
GOD
by
this
divine
Preacher
,
being
to
point
out
to
miserable
fallen
Man
the
way
to
recover
his
lost
Happiness
,
he
doth
first
proceed
negatively
to
convince
him
wherein
it
cannot
be
found
,
and
for
this
end
he
propounds
to
be
proven
that
All
is
Vanity
,
whereby
is
meant
,
that
all
the
Creatures
,
and
all
humane
Endeavours
about
them
,
are
insufficient
for
yeilding
any
true
contentment
to
Men
;
or
as
the
word
signifies
All
is
Nothing
,
or
empty
of
any
vertue
as
to
the
forementioned
effect
;
and
so
this
Expression
,
All
is
Vanity
,
is
not
to
be
understood
of
any
thing
that
GOD
hath
made
,
in
respect
of
the
Being
of
it
,
all
things
that
way
considered
being
very
good
,
Gen.
1
:
13.
nor
of
Mans
right
use
and
enjoyment
of
the
Creatures
,
so
as
to
be
led
by
them
to
his
Maker
,
and
engaged
to
his
fear
and
obedience
,
for
so
all
things
are
holy
and
good
to
the
User
,
Tit.
1.15
1
Tim.
4.4
Neither
yet
of
a
Mans
lawful
diligence
and
pains
in
his
lawful
Calling
and
Imployment
,
as
if
that
were
Vain
,
1
Tim.
5.8
.
But
it
is
to
be
understood
first
.
Of
all
created
delights
,
such
as
Riches
,
Honours
,
worldly
Pleasures
,
particularly
instanced
afterward
as
they
are
abused
and
subjected
to
Vanity
,
Rom.
8.20
.
by
Man
seeking
his
chief
Good
,
and
placing
his
Happiness
in
them
,
neglecting
withal
the
stupy
of
Reconciliation
with
GOD
,
and
of
living
in
his
Fear
and
Obedience
,
recommended
to
him
as
the
only
way
to
true
happiness
,
Eccl.
12.23
.
And
Next
,
It
is
to
be
understood
of
all
the
pains
a
Man
can
take
by
vertue
of
any
humane
power
or
skill
to
make
himself
happy
,
or
contented
,
whether
in
the
contemplation
,
or
enjoyment
of
created
things
,
which
is
also
instanced
,
and
proven
to
be
vain
in
the
following
purpose
,
All
things
of
this
nature
he
doth
proclaim
to
be
Vain
in
this
sense
,
unable
to
afford
to
Man
any
thing
but
disappointment
,
and
that
in
the
highest
degree
;
for
by
this
form
of
speech
vanity
of
vanities
,
the
Hebrews
use
to
express
the
superlative
degree
,
Gen.
9.25
.
Cant.
1.1
.
And
to
make
this
Truth
take
the
deeper
impression
,
he
propounds
it
by
way
of
exclamation
,
as
it
were
wondering
at
,
and
pitying
the
madness
of
the
Children
of
Men
,
who
are
so
ravished
with
the
apprehension
of
Happiness
in
that
which
is
but
as
a
Vapour
,
as
the
word
translated
vanity
doth
also
signifie
.
And
this
same
Truth
he
doth
here
repeat
frequently
,
to
shew
not
only
the
certainty
of
it
,
Gen.
40.32
.
but
also
Mens
unwillingness
to
consider
it
,
Jer.
22.29
the
difficulty
of
beleiving
it
,
Joh.
5
,
2
,
4.
and
6
,
37.
and
how
deeply
himself
,
now
a
Penitent
,
is
affected
with
the
Folly
and
Vanity
of
his
former
sinful
courses
,
and
how
extremely
he
did
detest
them
,
Gal.
1.8
,
9.
And
because
Men
hear
such
Doctrine
oftentimes
,
as
from
Men
only
,
and
so
esteem
it
but
vain
words
;
therefore
he
mentions
again
his
Calling
to
publish
it
to
the
World
:
and
though
Men
will
grant
the
truth
of
this
assertion
as
to
some
things
,
yet
deny
it
as
to
others
;
therefore
he
closes
with
this
general
,
All
is
Vanity
:
Now
this
Language
of
the
Old
Testament
is
the
same
in
substance
with
that
of
the
New
,
Philip.
3.8
.
which
doth
fully
clear
this
Doubtless
I
count
all
things
loss
and
dung
,
for
the
excellency
of
the
knowledge
of
Jesus
Christ
.
Hence
learn
,
1.
It
is
an
excellent
method
of
dealing
with
Sinners
,
First
,
to
convince
,
&
make
them
sensible
of
the
unworthiness
&
insufficiency
for
Happiness
of
these
things
which
they
pursue
for
satisfaction
and
contentment
,
&
so
to
make
way
for
commending
to
them
what
is
only
worthy
to
have
their
heart
,
time
and
pains
spent
upon
it
,
considering
that
all
Men
are
either
wholly
mistaken
in
this
matter
,
as
to
the
taking
up
wherein
their
true
Happiness
consists
,
Isa:
55.2
.
Tit.
3
:
3.
or
apprehensive
of
the
consistency
of
their
Idols
,
and
fellowship
with
GOD
,
1
John
1.6
.
For
this
is
the
method
the
Spirit
of
GOD
puts
this
excellent
Preacher
upon
,
before
he
point
out
wherein
the
chief
Good
consists
,
and
how
the
enjoyment
thereof
is
attained
:
First
,
to
demonstrate
this
Truth
here
asserted
,
Vanity
of
Vanities
,
Vanity
of
Vanities
,
all
is
Vanity
.
2
It
is
necessary
for
a
faithful
Preacher
(
in
the
entry
of
his
labour
with
the
Lords
People
)
to
condescend
upon
,
with
himself
,
and
to
propose
to
them
some
certain
scope
to
be
aimed
at
by
him
,
to
the
clearing
and
use
making
whereof
,
his
following
purpose
may
be
directed
,
that
so
himself
may
be
kept
from
extravagancy
in
discoursing
,
and
peoples
minds
kept
free
of
confusion
;
both
which
are
occasioned
by
variety
of
purpose
having
little
or
no
evident
dependance
one
upon
another
:
For
here
Solomon
in
the
entry
doth
condescend
upon
,
and
propose
that
which
is
one
principal
part
of
his
scope
in
this
Book
,
and
as
it
were
one
Text
which
he
is
to
explain
,
or
one
Doctrine
which
he
is
to
prove
and
apply
,
Vanity
of
Vanities
,
Vanity
of
Vanities
,
all
is
Vanity
.
3.
Even
these
earthly
and
sensible
delights
which
are
in
themselves
good
,
and
in
their
right
use
lawful
,
and
subservient
to
Man
for
attaining
true
Happiness
,
do
prove
altogether
unprofitable
,
and
unsatisfactory
to
him
,
if
he
seek
after
the
enjoyment
of
them
,
as
his
chief
Good
,
in
regard
they
have
no
proportion
,
nor
sutableness
to
the
Soul
of
Man
which
is
of
a
spiritual
Nature
,
Jer.
16.19
.
made
capable
of
enjoying
an
infinite
Good
,
GOD
reconciled
to
it
through
Christ
,
as
its
Portion
,
Ps:
73.25
,
26.
2
Pet.
1
:
4.
and
so
can
never
be
satisfied
with
these
fading
and
transitory
things
;
for
all
temporary
delights
,
mainly
because
they
are
fading
,
and
unable
to
satisfie
the
immortal
Soul
,
are
here
pronounced
to
be
Vanity
of
Vanities
,
all
is
Vanity
.
4
:
So
transported
are
all
Men
naturally
with
the
apprehension
of
Happiness
in
things
earthly
,
Jer.
2.24
.
and
therefore
so
unwilling
to
hear
and
admit
of
any
thing
to
the
contrary
,
Zech.
7.11
.
that
those
who
would
convince
them
of
the
Vanity
of
these
things
and
of
the
folly
of
their
way
in
seeking
Happiness
in
them
,
had
need
to
study
a
very
ravishing
strain
of
dealing
with
their
Hearers
,
to
be
very
instant
and
frequent
in
inculcating
upon
them
the
baseness
and
vanity
of
their
Idols
and
sinful
courses
,
and
to
lead
up
their
minds
to
One
higher
than
themselves
,
in
whose
name
they
speak
:
For
Solomon
,
speaking
especially
to
such
as
are
pursuing
Happiness
in
things
earthly
,
useth
here
many
Elegancies
of
Speech
,
not
necessary
to
be
particularly
reckoned
out
,
repeats
often
the
Vanity
of
earthly
things
,
and
minds
his
Hearers
of
his
Calling
to
declare
it
unto
the
World
,
while
he
sayeth
vanity
of
vanities
,
saith
the
Preacher
,
vanity
of
vanities
,
all
is
vanity
.
5.
A
true
Penitent
,
who
after
he
hath
tasted
the
bitterness
of
his
sinful
courses
,
is
brought
to
taste
the
sweetness
of
fellowship
with
GOD
,
will
be
no
less
affected
with
admiring
the
emptiness
and
baseness
of
created
delights
,
and
their
unworthiness
to
be
chosen
as
a
Mans
portion
,
than
he
hath
been
formerly
,
with
the
apprehension
of
Happiness
and
Contentment
to
be
had
in
them
;
and
such
an
one
will
be
a
fit
Instrument
to
point
out
to
others
in
a
lively
way
the
Vanity
of
these
things
whereby
himself
hath
been
so
far
disappointed
,
and
cannot
but
be
very
strongly
desirous
to
have
others
perswaded
thereof
:
For
these
words
flow
from
the
sense
of
penitent
Solomons
Heart
,
admiring
his
own
madness
in
seeking
Happiness
in
so
vain
things
as
he
had
done
,
during
the
time
of
his
estrangement
from
GOD
,
weighted
with
grief
for
his
so
doing
,
and
earnestly
desirous
to
reclaim
other
perishing
Sinners
from
such
vain
courses
,
as
he
had
followed
,
and
to
allure
them
to
come
and
Taste
of
that
Sweetness
in
fellowship
with
GOD
,
which
he
now
enjoyed
,
while
he
thus
cries
out
Vanity
of
Vanities
,
saith
the
Preacher
,
Vanity
of
Vanities
,
all
is
Vanity
.
VERSE
III.
What
Profit
hath
a
Man
of
all
his
labour
which
he
taketh
under
the
Sun
?
THis
penitent
Preacher
cometh
now
to
prove
his
former
Assertion
,
anent
the
Vanity
of
all
earthly
Delights
in
order
to
the
satisfaction
,
or
making
happy
of
the
Soul
of
Man
.
His
first
Argument
is
taken
from
the
unprofitableness
or
fruitlesness
of
mans
pains
about
these
things
,
and
the
more
to
rouze
the
Conscience
of
them
that
apprehend
no
advantage
but
in
things
of
that
nature
,
he
includes
the
Argument
in
a
Question
,
What
Profit
hath
a
Man
,
&c.
which
hath
the
force
of
a
Negation
(
as
is
clear
the
like
question
hath
in
Scripture
,
1
Cor.
14.6
.
)
importing
as
much
as
if
it
had
been
said
,
There
is
no
true
Profit
at
all
,
or
,
There
is
no
real
Advantage
which
may
be
truely
called
excellent
,
nor
is
there
any
abiding
fruit
of
a
Man's
pains
for
attaining
Happiness
or
Contentment
in
these
things
(
for
the
word
in
the
Original
which
is
translated
Profe
,
signifieth
both
that
which
is
Excellent
,
and
that
which
is
Permanent
)
Now
this
is
not
to
be
understood
as
if
Men
had
no
real
success
sutable
to
their
lawful
pains
about
earthly
things
vouchsafed
upon
them
,
that
were
contrary
to
Prov.
14.23
.
but
the
meaning
is
,
That
there
is
no
Profit
conducing
to
the
spiritual
and
eternal
Happiness
of
the
Soul
to
be
had
by
all
that
wicked
labour
,
and
toilsome
pains
(
both
which
the
word
in
the
Original
here
translated
Labour
,
doth
signifie
:
For
it
is
translated
Perversness
,
Numb.
23.21
.
Trouble
,
Psal.
73.5
.
and
Affliction
,
Psal.
25.18
.
)
which
can
he
taken
by
any
Child
of
Adam
,
as
he
is
in
his
Natural
estate
,
on
in
estrangement
from
GOD
,
as
Solomon
had
been
,
who
no
doubt
hath
sad
Reflections
upon
his
former
sinful
course
,
while
he
thus
speaks
for
the
Reclaiming
of
others
.
And
this
fruitlesness
of
a
Mans
Labour
he
doth
restrict
only
to
things
under
the
Sun
,
that
is
,
of
an
earthly
and
temporary
concernment
,
on
which
Man
spends
his
time
and
pains
,
which
should
be
employed
about
things
above
the
Sun
,
or
of
a
heavenly
and
eternal
concernment
,
which
are
of
a
higher
rise
and
nature
and
so
are
expressed
by
things
above
.
Col.
3.1
.
And
as
this
Question
hath
the
force
of
a
Denial
,
so
hath
it
also
of
a
strong
Assertion
of
the
contrary
,
as
the
like
Question
hath
in
Scripture
,
Gen
,
37.26
.
and
so
it
hath
this
also
in
the
meaning
of
it
,
that
there
is
unspeakable
Loss
and
Disadvantage
to
Men
by
all
the
pains
they
take
about
Things
earthly
,
while
they
neglect
to
seek
after
Things
that
are
above
,
and
the
force
of
it
is
fully
cleared
by
that
Question
of
Christs
,
What
shall
it
Profit
a
Man
to
gain
the
whole
World
and
loss
his
Soul
?
Mark
8.36
.
Hence
Learn
1.
However
Men
that
seek
their
Portion
in
this
Earth
,
may
have
abundance
of
outward
success
of
their
Labour
,
Job
12.6
.
ond
even
more
than
their
Hearts
can
wish
,
Psal.
73.7
.
Riches
,
Honours
,
and
Pleasures
,
which
they
esteem
the
only
real
and
substantial
Advantage
that
Men
can
have
by
their
pains
,
Hos.
12.8
.
yet
while
they
neglect
the
study
of
that
excellent
knowledge
of
GOD
in
Christ
,
and
the
way
how
they
may
win
him
.
Phil.
3.8
,
9
,
10.
which
is
the
only
gain
of
a
Christian
,
Phil.
1.21
they
are
so
far
from
reaping
any
true
Profit
,
or
Advantage
which
deserves
to
be
called
worthy
or
excellent
(
as
the
word
here
translated
Profit
signifies
)
that
on
the
contrary
their
loss
is
unspeakable
,
it
being
no
less
than
the
loss
of
their
Souls
,
and
everlasting
Blessedness
,
for
there
is
a
Negation
of
any
true
Profit
,
and
an
Affirmation
of
unspeakable
Loss
imported
in
this
Question
,
as
was
cleared
in
the
Exposition
,
What
Profit
hath
a
Man
of
all
his
Labour
?
2.
Nothing
is
to
be
esteemed
the
true
Profit
of
a
Mans
Labour
of
Body
and
Spirit
,
but
that
only
which
will
abide
,
and
continue
with
him
,
and
therefore
his
Profit
cannot
in
reason
be
thought
to
consist
in
Earthly
Pleasures
which
are
momentary
,
Job
26.5
.
nor
in
Riches
which
take
Wings
,
Prov.
25
,
5.
nor
in
worldly
Glory
which
descends
not
after
him
,
Psal:
49.17
.
but
is
only
to
be
placed
in
fellowship
with
Christ
,
which
may
be
in
some
measure
continued
with
him
along
the
course
of
his
Pilgrimage
here
,
Cant:
8.5
.
Psal:
89.15
.
Heb.
15.5
.
and
shall
never
be
interrupted
hereafter
,
Rev.
14.4
.
For
,
this
expression
What
Profit
hath
a
Man
of
all
his
Labour
?
may
be
translated
,
What
is
there
abiding
or
remaining
to
Man
of
all
his
Labour
?
&c.
3.
While
Men
remain
in
an
unrenewed
state
,
or
being
renewed
,
live
in
estrangement
from
GOD
,
they
are
so
taken
up
with
their
present
sensible
satisfaction
,
esteeming
nothing
else
to
afford
them
such
Profit
or
Pleasure
as
they
apprehend
to
find
in
their
Idols
,
Gen:
25
:
32
:
Cant:
5
:
3
:
that
they
never
put
their
own
Hearts
seriously
to
consider
how
fruitless
their
pains
are
in
order
to
their
true
Blessedness
,
not
how
unspeakably
great
their
Loss
is
by
remaining
in
that
condition
,
whereby
they
are
holden
fast
in
it
,
till
the
Lord
powerfully
change
them
,
Isai
:
44
:
20.
For
,
the
Spirit
's
urging
Mens
Consciences
with
this
Questions
,
imports
them
utterly
averse
from
pondering
it
till
he
put
them
to
it
.
What
Profit
hath
a
Man
of
all
his
Labour
wherein
he
laboureth
?
4.
It
is
the
serious
consideration
of
the
unprofitableness
of
Mens
Labour
about
Things
earthly
,
as
to
the
making
of
them
truly
happie
,
and
of
the
unspeakable
Loss
they
sustain
by
their
pursuing
these
things
,
neglecting
in
the
mean
time
the
study
of
Reconciliation
and
fellowship
with
GOD
,
which
the
Lord
useth
to
bless
,
for
reclaiming
Sinners
from
their
evil
wayes
,
and
for
continuing
and
increasing
a
penitent
frame
of
Spirit
in
them
that
are
reclaimed
:
For
,
as
Solomon
represents
both
these
in
this
question
that
he
may
reclaim
Sinners
from
following
lying
Vanities
,
so
doubtless
he
doth
thereby
renew
in
his
own
heart
the
exercise
of
Repentance
,
for
his
own
former
folly
,
What
Profit
hath
a
Man
of
all
his
Labour
wherein
he
laboureth
.
5.
What
ever
be
the
kind
of
Labour
that
Men
unrenewed
,
or
estranged
from
GOD
can
exercise
themselves
in
,
whether
it
be
about
Civil
or
Religious
Imployments
,
the
same
is
all
alike
unprofitable
to
them
,
as
to
the
bringing
about
of
any
true
Happiness
or
Contentment
to
them
,
and
is
both
their
Sin
and
their
Misery
,
though
they
change
their
Labour
never
so
oft
,
they
can
never
find
any
Profit
in
it
,
their
Plowing
is
Sin
,
Prov.
21
,
4.
and
so
is
their
Praying
,
Prov
:
28.9
.
And
therefore
all
will
increase
their
misery
:
For
this
word
whereby
their
pains
of
what
sort
soever
are
set
forth
signifies
Perverse
or
wicked
Labour
,
wearisome
,
and
spending
Toil
and
Travel
.
What
Profit
hath
a
Man
of
all
his
Labour
which
he
taketh
under
the
Sun
?
6.
There
is
no
question
to
be
made
of
excellent
Advantage
,
and
abiding
Fruit
to
be
had
of
that
Labour
which
GOD's
special
Grace
enables
Men
to
take
about
things
that
are
above
the
Sun
,
such
as
the
Favour
of
GOD
,
and
everlasting
Blessedness
:
For
,
the
question
is
only
,
What
Profit
hath
a
Man
of
all
the
Labour
he
takes
under
the
Sun
?
Verse
IV.
One
Generation
passeth
away
and
another
Generation
,
cometh
,
but
the
Earth
abideth
for
ever
.
Verse
V.
The
Sun
also
ariseth
,
and
the
Sun
goeth
down
,
and
hasteth
to
the
place
where
he
rose
.
Verse
VI.
The
Wind
goeth
toward
the
south
,
and
turneth
about
unto
the
north
,
it
whirleth
about
continually
,
and
the
Wind
returneth
again
according
to
his
circuits
.
Verse
VII
.
All
the
Rivers
run
into
the
sea
yet
the
sea
is
not
full
:
unto
the
place
from
whence
the
Rivers
come
,
thither
they
return
again
.
THe
second
Argument
to
prove
the
Vanity
of
Things
earthly
,
and
to
wean
the
Hearts
of
Men
from
seeking
Happiness
in
them
,
is
here
taken
from
the
frail
,
and
fading
condition
of
man
,
who
cannot
abide
long
to
enjoy
these
things
,
though
there
were
some
Profit
in
them
,
which
he
denied
in
the
former
Verse
,
and
therefore
they
must
be
vain
in
order
to
his
chief
Happiness
.
And
this
he
First
asserts
,
while
he
saith
,
One
Generation
cometh
,
and
another
goeth
:
By
one
Generation
he
means
the
whole
company
of
Men
and
Women
living
together
at
one
time
,
as
the
word
signifies
,
Psal.
12
,
7.
By
the
passing
away
of
one
Generation
and
the
coming
of
another
is
meant
,
that
all
the
Men
now
living
are
in
a
continual
motion
,
departing
away
from
their
earthly
Enjoyments
,
and
that
there
is
another
Company
coming
up
in
their
place
to
possess
the
same
,
and
then
to
leave
them
to
others
again
as
the
former
did
;
so
that
none
of
them
can
long
enjoy
these
things
.
Secondly
,
He
doth
illustrat
this
frail
,
and
transitory
condition
of
Man
,
by
comparing
it
with
the
more
permanent
condition
of
other
Creatures
,
of
which
he
giveth
four
Instances
,
with
every
one
whereof
Mans
frailty
is
to
be
compared
,
that
it
may
take
the
deeper
impression
.
The
first
is
of
the
Earth
The
Earth
(
saith
he
)
abideth
for
ever
,
which
is
not
to
be
understood
as
if
this
World
were
eternal
,
as
Atheists
desire
.
2
Pet.
3.3
,
4.
For
the
Scripture
is
clear
to
the
contrary
,
Mat
24.35
.
2
Pet.
3.11
.
But
it
is
said
to
abide
for
ever
because
it
shall
remain
fixed
for
a
long
time
,
as
the
Original
word
translated
for
ever
doth
often
signifie
in
Scripture
,
Deut.
15.17
.
1
Sam.
13.13
.
even
so
long
as
time
lasts
,
that
it
may
be
an
abiding
Stage
,
for
Generations
to
go
and
come
upon
which
duration
of
the
Earth
is
a
kind
of
Eternity
in
comparison
of
Mans
short
abode
upon
it
,
the
consideration
whereof
may
serve
to
diswade
Man
from
seeking
his
Happiness
in
the
Earth
:
For
,
however
the
Earth
abideth
very
long
;
yet
Mans
abode
upon
the
Earth
is
very
short
.
v.
4
:
The
second
Instance
to
illustrat
this
frailty
of
Man
,
is
of
the
Sun
,
who
keeps
a
constant
,
orderly
,
and
swift
motion
,
toward
the
place
of
his
rising
and
setting
,
and
he
is
said
to
haste
toward
(
or
pant
aftor
,
as
the
word
signifies
)
the
Orient
or
place
of
his
rising
,
because
however
his
motion
be
no
less
swift
toward
the
Occident
,
or
place
of
his
setting
;
yet
his
rising
is
most
desired
,
and
remarked
by
Men
,
but
as
for
Man
when
he
is
once
gone
down
to
Death
,
he
shall
rise
no
more
to
the
enjoyment
of
his
earthly
Contentments
,
Job
14.7.12
,
and
therefore
these
are
not
to
be
sought
after
as
his
chief
Happiness
.
Verse
5.
The
third
Instance
for
the
clearing
the
same
purpose
,
is
of
the
Winds
,
whose
motions
,
although
to
us
they
are
most
uncertain
,
yet
in
all
their
changes
they
do
constantly
observe
their
Circuits
or
Rounds
which
are
appointed
them
by
him
who
bringeth
them
out
of
his
Treasures
,
Psal.
135.7
.
Ordering
all
their
motions
at
his
pleasure
,
Job
37
,
12.
And
in
some
places
of
the
World
,
makes
them
to
keep
such
an
uniform
course
,
as
Men
may
know
whence
they
will
blow
at
such
and
such
Seasons
:
But
as
for
frail
and
unconstant
Man
,
he
is
like
a
Wind
that
passeth
away
and
returneth
not
again
to
his
place
in
the
World
,
Job
7.7
,
10.
Ps:
78.37
.
Verse
6.
The
fourth
Instance
is
of
the
Waters
which
keep
their
constant
course
,
the
Rivers
runing
toward
the
Sea
,
and
yet
the
Sea
never
full
,
because
the
Waters
are
either
drawn
up
thence
into
Vapours
,
and
Clouds
,
to
distill
down
upon
the
Earth
,
to
water
it
,
and
fill
the
Rivers
again
,
or
else
conveyed
throw
secret
passages
of
the
Earth
,
and
Rocks
to
the
Fountains
and
Lakes
whence
Rivers
do
arise
;
but
as
for
frail
Man
he
is
carried
away
as
with
a
Flood
,
Ps.
90.5
.
and
never
returns
again
to
the
enjoyment
of
his
earthly
Contentments
.
Ver.
7.
Now
that
which
is
here
spoken
of
the
permanency
of
the
Earth
,
and
constancy
of
other
Creatures
in
their
motions
,
is
to
be
understood
of
them
in
their
ordinary
course
;
For
the
Lord
hath
given
proof
of
his
Soveraignity
in
changing
their
course
,
making
the
Earth
to
tremble
,
Job
9
,
6.
the
Sun
to
stand
still
in
Joshua's
time
,
Josh.
10.12
.
and
go
back
in
Hezekiahs
time
,
Isai
:
38
,
8.
The
Rivers
to
run
backward
from
the
Sea
,
Ps:
114
,
5.
and
the
Winds
to
blow
as
it
were
out
of
all
Arts
at
once
,
Job
1
,
19.
And
however
many
excellent
and
useful
Observations
concerning
the
Power
,
Wisdom
,
Goodness
,
and
other
Properties
of
GOD
,
may
be
drawn
from
all
these
Instances
,
considered
in
themselves
,
and
by
the
help
of
other
Scriptures
where
they
are
made
use
of
as
from
the
firmness
of
the
Earth
established
upon
nothing
,
Job
26.27
.
to
admire
the
marvelous
power
of
GOD
,
and
be
helped
thereby
to
believe
the
most
unlikely
thing
that
he
hath
promised
,
Isai.
45
,
18
:
&c.
from
the
constant
motion
of
that
glorious
Lamp
of
Heaven
the
Sun
,
to
be
helped
to
believe
the
constant
faithfulness
of
GOD
in
keeping
the
promises
of
his
Covenant
to
his
People
,
Jer.
31
,
33
,
36.
and
33.10
.
his
Bounty
,
Ps.
84.11
.
and
his
speedy
helping
his
People
in
straits
,
Mal.
4.2
.
And
from
his
ordering
the
motions
of
the
Winds
and
Waters
,
to
be
moved
to
believe
how
easie
it
is
with
him
to
restrain
and
punish
his
Enemies
;
Ps.
65.7
.
Amos
9.6
.
yet
these
things
are
not
to
be
here
considered
as
intended
in
these
Instances
,
which
are
only
brought
in
to
illustrate
Mans
frail
and
fading
Condition
,
as
being
much
more
vain
,
uncertain
,
and
inconstant
,
than
that
of
the
rest
of
the
Creatures
,
and
we
may
be
the
more
confirmed
that
this
is
the
intent
of
the
LORDS
Spirit
,
in
setting
down
these
Instances
by
considering
that
the
Scripture
doth
frequently
illustrate
Mans
frailty
by
these
and
the
like
similitudes
.
Job
14.7
,
10.
and
16.22
.
Doctr.
1.
The
whole
company
of
Men
and
Women
that
are
upon
the
face
of
the
Earth
,
are
in
a
continual
motion
toward
Death
and
Eternity
,
whatever
they
be
doing
,
their
course
that
way
is
never
interrupted
:
And
therefore
as
every
Man
in
particular
should
look
upon
himself
as
being
shortly
to
bid
fare-well
to
all
his
earthly
Contentments
,
never
to
meet
with
them
again
,
that
thereby
his
heart
may
be
weaned
from
delighting
in
them
as
his
Portion
,
that
he
may
be
moved
to
seek
after
that
which
will
abide
with
him
when
he
is
gone
out
of
this
World
,
Luk.
12
,
23.
And
in
so
doing
may
have
true
Comfort
,
considering
that
neither
his
Sufferings
in
this
World
can
be
long
,
2
Cor:
4.17
.
nor
his
Combat
with
his
spiritual
Enemies
,
Rom.
16
20
,
nor
shall
he
be
long
holden
from
the
possession
of
his
Blessedness
:
Rev.
3.11
.
So
likewayes
should
every
one
look
upon
another
as
passing
away
,
whether
they
be
his
nearest
Friends
or
Relations
in
whom
he
hath
most
comfort
,
that
he
may
not
idolize
them
,
1
Cor:
7
:
31.
or
his
Enemies
that
he
may
neither
envy
their
prosperity
,
Ps.
37.2
.
nor
by
fear
of
them
be
hindered
in
his
Duty
,
Isai.
51.12
,
13.
seing
himself
and
they
also
shall
so
soon
pass
away
.
For
to
convince
Men
of
the
Vanity
,
and
Insufficiency
of
all
earthly
Delights
in
order
to
their
true
Happiness
,
the
Spirit
of
the
LORD
doth
here
by
a
word
of
the
present
time
represent
the
whole
company
of
Men
that
live
together
at
any
one
time
upon
the
Earth
as
in
a
continual
motion
,
travelling
away
to
another
place
,
to
make
way
for
others
who
are
to
come
up
in
their
stead
,
One
Generation
passeth
away
and
another
cometh
.
2.
There
will
be
a
continual
succession
of
one
Generation
to
another
while
the
Earth
and
Time
doth
last
,
that
CHRIST
may
alwayes
have
a
Bride
,
and
a
Seed
to
serve
him
in
the
World
,
the
thoughts
whereof
,
as
they
should
move
every
Man
so
to
serve
his
Generation
,
as
he
may
profit
the
succeeding
,
Ps:
145.4
.
so
should
they
strongly
divert
him
from
pursuing
the
transitory
Vanities
of
this
Earth
as
his
Portion
and
Happiness
,
that
so
he
may
not
leave
behind
him
the
effects
and
memory
of
his
Vanity
,
and
Wickedness
to
be
an
occasion
of
Sin
,
or
matter
of
Grief
to
the
succeeding
Generation
:
For
as
an
Argument
to
perswade
Men
of
the
Vanity
of
earthly
Delights
,
that
so
their
hearts
may
be
weaned
from
them
,
is
this
asserted
that
when
one
Generation
passeth
away
another
cometh
.
3.
So
ravished
are
Men
naturally
with
their
present
earthly
Enjoyments
,
so
forgetful
of
their
Mortality
,
and
the
time
of
their
parting
with
them
,
and
so
dull
in
the
apprehension
of
such
things
when
they
are
pointed
out
to
them
,
that
they
have
need
of
many
Remembrancers
thereof
,
and
of
much
pains
to
be
taken
upon
them
,
to
stamp
their
hearts
with
serious
Thoughts
of
the
same
;
and
so
gracious
is
the
Lord
,
that
he
vouchsafes
all
this
upon
them
,
as
appears
by
his
instructing
them
here
(
and
else
where
in
his
Word
)
how
to
read
profitable
Lessons
of
this
sort
upon
the
Earth
,
the
Sun
,
the
Winds
and
Waters
,
which
have
more
permanency
and
constancy
,
than
vain
Man
who
seeks
his
Happiness
in
a
momentany
enjoyment
of
Things
here
.
The
Earth
abides
for
ever
,
the
Sun
ariseth
and
goeth
down
,
and
the
Windes
whirle
aboue
continually
,
the
Rivers
run
into
the
Sea
,
and
thence
return
to
the
place
whence
they
came
,
all
which
are
here
reckoned
out
to
teach
Man
his
frailty
,
and
to
illustrat
to
him
his
inconstant
and
fading
condition
asserted
in
the
first
place
,
One
Generation
passeth
away
and
another
cometh
.
4.
The
whole
Creation
keepeth
that
constant
course
of
Obedience
to
their
Maker
wherein
he
set
them
at
the
first
,
and
will
continue
so
doing
till
he
loose
them
from
their
work
,
so
that
Man
cannot
look
any where
among
the
Creatures
,
but
he
shall
see
them
at
their
duty
,
except
when
he
abuseth
them
,
as
it
were
contrary
to
their
Inclination
,
violently
forcing
them
to
serve
him
in
his
sin
.
Rom.
8.21.22
.
This
should
convince
him
of
his
sinfulness
,
while
he
beholds
all
the
Creatures
so
speedy
and
constant
without
wearying
at
their
duty
,
and
himself
so
fickle
in
what
is
good
,
so
frequently
out
of
his
duty
,
and
acting
contrary
to
the
Law
given
him
,
and
the
strength
and
Grace
allowed
upon
him
:
For
,
here
the
four
principal
parts
of
the
World
are
brought
in
constantly
at
their
duty
,
to
illustrat
Mans
Vanity
who
forgets
his
Frailty
,
and
so
hardneth
himself
in
the
pursute
of
vain
Things
which
he
cannot
long
enjoy
as
his
Portion
.
One
Generation
passeth
,
&c.
but
the
Earth
abides
for
ever
.
The
Sun
also
,
&c.
5.
So
spiritual
a
frame
of
heart
should
a
Child
of
GOD
intertain
,
that
he
should
be
still
making
some
spiritual
use
of
these
visible
things
which
do
most
commonly
offer
themselves
unto
his
view
,
and
particularly
so
mindful
should
he
be
of
his
Mortality
,
and
the
frailty
of
his
earthly
condition
,
that
he
should
not
only
read
the
same
upon
these
creatures
which
are
more
fading
,
and
offer
themselves
to
his
view
only
at
certain
Seasons
,
Ps.
103.15
.
Jam.
1.10
,
11.
But
also
upon
these
that
are
more
permanent
than
himself
,
and
offer
themselves
continually
to
his
consideration
,
for
,
so
doth
the
Spirit
of
God
here
teach
Man
,
by
this
Divine
Preacher
to
make
a
Spiritual
use
of
,
and
particularly
to
mind
his
Mortality
and
Frailty
,
by
this
,
that
the
Dust
he
treds
upon
is
more
durable
than
he
,
the
Sun
,
Winde
and
Waters
are
more
constant
in
their
course
than
he
.
Verse
VIII
.
All
Things
are
full
of
Labour
,
Man
cannot
utter
it
,
the
Eye
is
not
satisfied
with
Seeing
,
nor
the
Ear
filled
with
Hearing
.
THis
Verse
contains
two
further
Arguments
to
convince
Men
of
the
Insufficiency
of
all
earthly
Delights
to
make
them
truely
Happy
;
and
so
to
prove
them
vain
who
seek
Happiness
in
them
:
The
one
is
,
that
all
these
Earthly
Things
being
sought
after
as
a
mans
chief
good
,
are
full
of
Labour
,
to
wit
,
to
the
man
that
labours
about
them
,
he
finds
nothing
by
them
but
Toil
and
Weariness
,
which
spends
him
and
makes
him
faint
,
as
the
word
signifies
;
and
this
spending
labour
is
so
great
,
that
neither
he
that
takes
it
,
nor
any
other
can
sufficiently
express
it
.
The
other
Argument
is
,
that
these
things
about
which
man
doth
thus
labour
,
when
they
are
enjoyed
by
him
so
far
as
can
be
,
do
yeild
him
no
true
satisfaction
at
all
,
which
might
compense
his
wearisome
labour
in
seeking
after
them
;
and
this
unsatisfaction
he
doth
instance
in
two
of
the
outward
Senses
,
whose
Objects
are
most
various
and
delectable
of
any
other
,
and
yet
they
remain
still
unsatisfied
:
Now
these
two
are
put
for
all
the
Senses
,
and
the
Senses
are
ordinarily
in
Scripture
put
for
the
Faculties
of
the
Soul
;
especially
the
Desires
and
Delights
thereof
.
Psal:
25.15
.
1
Joh:
2
16.
Which
can
never
be
satisfied
with
any
earthly
thing
.
And
if
we
joyntly
consider
the
Preachers
two
former
Arguments
,
to
wit
,
that
there
is
no
true
profit
in
these
earthly
things
,
and
that
man
hath
but
a
short
abode
with
them
,
together
with
the
two
here
made
use
of
,
Namely
,
That
it
costs
a
man
unspeakable
Toil
and
Weariness
in
Labour
,
before
he
attain
to
these
things
,
and
when
he
hath
attained
them
so
far
as
is
possible
,
they
yeild
him
no
True
satisfaction
;
we
cannot
but
assent
to
that
which
he
asserted
in
the
entry
to
be
proven
,
that
all
earthly
things
are
Vanity
in
order
to
the
making
of
Man
Happy
,
and
Man
is
vain
in
seeking
Happiness
in
them
,
neglecting
the
Study
of
reconciliation
&
Fellowship
with
God
,
and
of
living
in
his
Fear
and
Obedience
for
intertaining
that
Fellowship
.
And
the
substance
of
both
these
Arguments
contained
in
this
Verse
,
is
plainly
held
forth
by
the
Spirit
of
God
expostulating
with
his
people
by
Isa.
ch:
55.2
.
Doct.
1.
Men
that
seek
their
Happiness
in
any
created
things
whatsoever
,
shall
meet
with
nothing
in
them
,
or
in
their
endeavours
about
them
,
but
exceeding
great
Toil
,
and
so
much
Weariness
to
Holy
and
Spirit
,
as
all
the
comfort
they
can
reap
by
these
things
,
shall
not
be
able
to
compense
,
the
Lord
so
disposing
,
that
this
spending
Labour
of
Man
may
be
an
Admonition
to
all
of
their
Folly
,
in
seeking
Happiness
in
these
things
;
a
powerful
Motive
to
some
to
change
their
way
,
and
seek
their
Happiness
where
the
word
discovers
it
to
be
,
Isa:
55.2
.
Psal
▪
22.1
,
2.
Joh:
17.3
.
Eccles:
12.13
.
And
to
others
who
will
not
do
so
,
a
just
Correction
of
their
Perverseness
,
and
an
earnest
of
their
endless
vexation
:
For
here
the
Spirit
of
God
shews
expresly
what
the
man
that
seeks
after
any
created
thing
as
his
chief
Good
,
shall
find
for
his
so
doing
,
All
things
are
full
of
Labour
.
2.
Such
is
the
natural
perverseness
of
every
mans
Heart
,
before
the
Lord
make
a
change
upon
him
,
that
though
he
cannot
be
moved
to
take
the
least
pains
for
his
Souls
Happiness
,
Prov:
6.10
.
(
the
advantage
and
sweetness
whereof
is
unspeakable
1
Cor.
2.9
.
)
But
doth
esteem
the
easiest
and
sweetest
Duties
of
Religion
intollerably
painful
,
Mal.
1.13
.
Yet
will
he
spend
and
waste
himself
in
pursuing
perishing
Trifles
,
by
so
much
toilsome
Labour
,
as
neither
himself
nor
any
other
can
sufficiently
express
,
for
so
saith
the
Spirit
of
God
here
,
speaking
of
that
painful
Labour
which
men
take
about
earthly
things
,
Man
cannot
utter
it
.
3.
However
natural
Men
while
they
are
pursuing
after
Earthly
Contentments
as
their
chief
Good
,
do
foolishly
imagine
,
that
if
they
had
some
further
measure
of
them
,
they
would
then
be
satified
.
Luk.
12
,
18
,
19.
Yet
such
is
the
curse
which
the
Lord
hath
put
upon
all
Earthly
things
sought
after
as
a
Mans
best
portion
,
that
his
unsatisfaction
after
attainment
of
them
,
is
no
less
then
it
was
in
the
pursuit
,
but
rather
still
growing
,
as
Thirst
doth
in
some
Distempered
Persons
,
by
Drinking
.
Till
lost
Man
close
with
God
reconciling
himself
to
him
in
Christ
,
till
he
in
some
Measure
by
Faith
see
him
reconciled
,
and
hear
the
joyful
sound
of
his
Spirit
,
speaking
pardon
and
Peace
through
the
promises
,
had
he
never
so
great
plenty
of
sensible
delights
,
in
themselves
never
so
ravishing
,
this
may
still
be
truly
said
of
him
,
The
eye
is
not
satisfied
with
seeing
,
nor
the
ear
filled
with
hearing
.
4.
All
the
toil
and
wearisome
Labour
that
unrenewed
Men
have
in
pursuing
Lying
Vanities
and
all
the
unsatisfaction
,
and
Loathing
,
they
have
in
the
enjoyment
of
them
,
doeth
never
a
whit
divert
them
from
spending
themselves
yet
further
,
in
the
pursuit
of
such
things
,
till
once
the
Lord
let
them
see
better
things
worthy
of
their
Spirit
and
pains
,
and
incline
their
Hearts
to
pursue
these
:
for
here
the
Spirit
of
the
Lord
sets
forth
every
unrenewed
Man
,
as
it
were
still
Gazing
upon
unsatisfying
Objects
,
and
still
harkening
greedily
to
the
voice
of
Satans
Temptations
,
and
his
own
corruption
perswading
him
,
that
there
is
Happiness
to
be
found
in
these
things
.
Although
he
find
unspeakable
wearisome
Labour
in
his
pains
about
them
,
yet
he
still
Labours
that
way
,
and
his
Eyes
and
Ears
are
bent
upon
them
,
though
it
be
thus
with
him
,
his
Eye
is
not
satisfied
with
seeing
,
nor
his
Ear
filled
with
hearing
,
Verse
IX
.
The
thing
that
hath
been
it
is
that
which
shall
be
,
and
th●●
whic●
〈◊〉
,
is
that
which
shall
be
done
,
and
there
is
no
new
thing
under
the
Sun
.
Verse
X.
It
there
any
thing
whereof
it
may
be
said
:
see
,
this
is
new
?
it
hath
been
already
of
old
time
,
which
was
before
us
.
THese
words
contain
the
fifth
Argument
to
prove
that
Happiness
cannot
be
had
in
things
Earthly
,
and
therefore
that
mans
endeavours
to
find
it
in
them
must
be
Vain
,
the
force
of
it
is
,
that
as
all
who
have
formerly
sought
after
contentment
in
the
Creatures
,
neglecting
the
Study
of
Reconciliation
and
Fellowship
with
God
have
met
with
nothing
but
much
Toil
and
Vexation
without
any
true
satisfaction
,
as
hath
been
shown
in
the
former
verse
,
so
is
it
the
constant
Determination
of
God
,
that
it
shall
fare
the
same
way
,
with
all
that
shall
try
the
same
course
,
neither
shall
any
now
living
,
or
that
are
to
live
afterward
,
find
any
new
thing
in
these
earthly
delights
.
Both
the
Idols
whith
men
can
pursue
,
(
called
here
,
the
thing
that
hath
been
)
and
the
Courses
they
can
take
for
attaining
to
them
(
called
,
that
which
is
done
)
being
the
same
for
Substance
,
with
these
which
have
been
before
.
ver.
9.
And
the
more
to
convince
men
hereof
,
He
puts
it
to
the
Conscience
of
every
one
to
condescend
(
if
they
can
)
upon
an
instance
to
the
contrary
,
while
he
saith
,
is
there
any
thing
whereof
it
can
be
said
,
See
,
this
is
New
?
Importing
it
impossible
to
show
any
such
thing
:
and
because
every
man
seeking
his
Happiness
in
this
Earth
,
is
strongly
Apprehensive
of
better
success
in
his
way
,
than
these
have
had
who
lived
before
him
,
the
Preacher
doth
again
assert
the
contrary
in
the
close
of
ver:
10.
So
that
his
denying
any
thing
to
be
new
under
the
Sun
,
and
affirming
that
whatever
is
now
hath
been
already
,
is
not
to
be
understood
of
things
Spiritual
and
Heavenly
,
such
as
are
the
new
Works
of
God
in
the
second
Creation
,
about
the
Conversion
of
Sinners
,
which
are
all
new
.
2
Cor:
5
,
17.
Nor
of
the
Mercies
of
the
Lord
daily
renewed
to
his
own
Lam
:
3.22
,
Which
though
they
be
the
same
for
kind
and
substance
with
what
have
been
before
,
yet
have
they
still
a
new
Relish
and
Ravishing
sweetness
to
the
Souls
of
his
People
.
Ps:
20.3
.
As
if
they
had
never
been
before
.
Nor
is
this
to
be
understood
,
as
if
there
were
not
new
wayes
of
Dishonouring
God
daily
invented
by
Satan
,
and
mens
Corruption
,
Judg:
5.8
.
and
new
Aggravations
of
mens
Sins
daily
multiplying
.
Jer:
2.10
,
11.
&c.
Neither
yet
as
if
Solomon
had
thought
that
there
were
not
after
his
time
many
new
and
strange
things
to
fall
forth
in
the
future
dispensations
of
Gods
Grace
and
Providence
.
Jer:
31.22
.
Nor
can
the
expression
be
understood
,
of
lawfull
Arts
whereof
some
had
been
newly
invented
before
Solomons
time
.
Gen:
4
,
21
,
22.
and
others
have
been
for
the
great
advantage
of
humane
Society
found
out
since
his
time
,
as
experience
showes
.
But
thir
expressions
are
to
be
understood
according
to
the
Scope
,
and
subject
matter
in
hand
:
As.
1.
That
there
is
no
new
earthly
delight
to
be
found
out
by
man
,
beside
one
of
these
three
Idols
,
Pleasure
,
Profit
and
Honour
,
which
the
men
of
this
World
have
always
since
the
beginning
been
Worshiping
.
Nor
2.
Any
new
course
to
be
found
out
for
attaining
these
,
the
like
whereof
for
substance
,
and
no
less
effectual
for
the
end
,
hath
not
been
essayed
before
,
of
both
which
the
Preacher
giveth
instances
afterward
.
Nor.
3.
Any
new
success
of
these
courses
to
be
expected
,
but
the
same
disapointment
and
vexation
of
Spirit
,
which
men
have
found
of
old
in
pursuing
these
same
Idols
after
the
same
manner
,
whereof
he
spake
in
the
former
verse
.
And
this
Argument
to
reclaim
vain
Man
from
his
sinfull
courses
is
the
same
in
substance
,
with
that
which
the
Lord
by
his
Prophets
frequently
makes
use
of
with
his
People
,
taken
from
the
disappointment
and
vexation
their
Fathers
had
found
,
to
deter
their
Children
from
their
Profane
and
Idolatrous
courses
.
Jer:
16
,
1●
.
and
else
where
conceit
of
their
own
Wit
for
effectuating
their
woful
designs
,
as
if
they
had
found
or
could
yet
find
out
new
ways
of
attaining
to
their
Idols
,
and
could
make
their
contentment
in
things
Earthly
so
full
as
never
any
did
before
,
nor
shall
easily
do
after
them
;
for
,
the
words
may
be
safely
taken
for
a
refutation
of
such
imaginations
in
Men
who
as
it
were
think
the
former
ages
have
been
short
sighted
in
the
matter
of
finding
out
Happiness
in
things
Earthly
,
and
that
now
they
will
easily
find
out
new
and
more
excellent
delights
,
and
new
and
more
effectual
wayes
of
attaining
to
them
,
in
all
which
they
are
here
by
the
Spirit
of
God
contradicted
,
while
he
saith
,
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
no
new
thing
under
the
Sun
.
2.
Whatever
new
delights
Satan
and
Mens
corrupt
Hearts
may
propose
as
attainable
,
and
whatever
new
ways
of
dishonouring
God
they
may
invent
for
attaining
to
these
Idols
,
yet
men
shall
be
sure
to
find
all
the
Earthly
delights
they
can
pursue
,
and
all
the
courses
they
can
invent
for
attaining
to
them
,
the
very
same
with
these
that
others
have
followed
before
,
unsatisfactory
,
and
having
a
sting
in
their
Tail
:
so
that
men
following
their
lusts
,
are
but
pursuing
the
old
Shadow
,
which
many
thousands
after
their
weariness
in
the
like
pursuit
have
found
to
be
such
;
they
are
but
licking
up
the
old
vanity
,
which
the
burden'd
Consciences
of
wicked
men
who
lived
before
have
,
at
least
under
trouble
,
and
at
Death
,
cast
up
with
much
pain
and
loathing
,
for
in
this
sense
,
there
is
no
new
thing
under
the
Sun
,
how
strong
soever
mens
groundless
apprehensions
be
to
the
contrary
.
It
hath
been
already
of
old
time
which
〈◊〉
before
us
3
In
order
to
the
true
contentment
and
solid
sa●●●●●ion
of
mans
Soul
,
it
is
requisit
that
there
be
a
newness
,
as
some
Happiness
to
themselves
,
for
,
of
this
they
are
here
threatned
to
be
deprived
.
There
is
no
Remembrance
of
former
things
,
neither
shall
there
be
any
Remembrance
of
things
that
are
to
come
,
with
these
that
shall
come
after
.
4.
This
Oblivion
of
Men
and
their
Actions
,
which
the
Lord
threatens
as
a
punishment
of
their
forgetting
things
necessary
for
his
Glory
and
their
Souls
Good
,
and
of
their
imagining
Happiness
in
so
vain
a
thing
,
as
other
Mens
remembring
them
and
their
Actions
after
they
are
gone
,
should
wean
their
Hearts
from
Earthly
Contentments
as
their
portion
,
and
make
them
Study
by
all
means
to
be
of
the
number
of
them
whose
Memory
is
Blessed
.
Prov:
10
7.
And
who
shall
be
with
God
and
His
Saints
,
in
Everlasting
Remembrance
.
Ps
:
112.6
.
For
,
As
an
Argument
toward
this
Scope
,
is
this
here
brought
in
.
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
.
5.
Let
Men
weary
themselves
never
so
much
in
going
from
one
thing
to
another
seeking
after
an
Earthly
Happiness
,
the
Lord
hath
determined
to
blast
all
their
Enterprises
,
and
to
oppose
himself
to
them
in
every
course
they
can
take
for
their
satisfaction
,
beside
the
Study
of
Reconciliation
with
himself
,
and
living
in
his
Fear
and
Obedience
;
for
after
he
hath
disappointed
them
all
along
their
Life
,
of
desired
satisfaction
in
their
several
Idols
,
as
is
expressed
in
the
former
Words
,
he
declares
here
,
that
he
resolves
also
to
cut
off
that
which
they
imagined
to
have
after
Death
.
There
is
no
Remembrance
of
former
things
,
neither
shall
there
be
any
Remembrance
of
things
that
are
to
come
.
6.
If
Man
did
Remember
the
former
Courses
that
others
have
taken
for
attaining
satisfaction
in
things
Earthly
together
with
the
sad
dissappointments
that
God
hath
made
them
to
meet
with
in
their
way
,
whereof
they
may
be
kept
in
Remembrance
,
by
the
Study
of
the
Scriptures
,
and
Observation
of
Providences
,
they
might
thereby
be
keept
from
looking
upon
any
Earthly
delight
,
they
can
propose
to
seek
,
as
if
it
were
new
,
and
from
imagining
to
fall
upon
any
new
course
which
may
prove
more
successful
for
attaining
to
it
,
than
hath
been
taken
by
others
before
,
who
have
been
all
disappointed
;
for
,
as
was
touched
in
the
Exposition
,
this
verse
may
be
taken
for
a
Reason
of
that
which
is
supponed
in
the
former
Argument
,
to
wit
,
that
Men
apprehend
a
newness
in
their
Idols
,
and
that
they
may
fall
upon
new
and
more
effectual
wayes
of
attaining
to
them
than
others
have
done
before
,
this
I
say
may
be
taken
as
a
Reason
of
their
so
doing
,
even
Mens
forgetfulness
of
what
is
past
,
Importing
that
if
they
did
remember
Gods
dissappointing
others
following
the
same
Idols
,
in
the
same
way
that
themselves
do
,
this
Remembrance
of
former
things
might
be
a
mean
to
divert
them
,
from
insisting
in
that
way
,
but
now
they
look
upon
their
Idols
as
if
they
were
new
;
for
there
is
no
Remembrance
of
former
things
,
and
others
also
will
go
on
the
same
way
,
because
neither
shall
there
be
any
Remembrance
of
things
that
are
to
come
,
with
those
that
shall
come
after
.
Verse
XII
.
I
the
Preacher
was
King
over
Israel
in
Jerusalem
.
XIII
.
And
I
gave
my
Heart
to
seek
and
search
out
by
wisdom
,
concerning
all
things
that
are
done
under
Heaven
,
this
sore
travel
hath
God
given
to
the
Sons
of
Man
,
to
be
exercised
therewith
.
XIV
.
I
have
seen
all
the
works
that
are
done
under
the
Sun
,
and
behold
all
is
Vanity
,
and
vexation
of
Spirit
.
HEre
is
the
Seventh
Argument
,
taken
from
the
Preachers
own
Experience
,
the
sum
of
it
is
,
that
after
his
most
painful
and
Serious
Study
,
to
see
the
utmost
that
Mans
wit
could
attain
unto
,
for
the
bringing
about
of
any
Happiness
or
true
contentment
to
him
,
while
his
affections
are
not
set
upon
things
which
are
above
,
he
had
found
by
Experience
that
all
comes
to
nothing
but
disappointment
and
Vexation
.
And
that
this
Argument
from
his
Experience
may
be
the
more
forceable
,
he
doth
first
,
hold
out
several
considerations
of
himself
and
his
Study
,
to
add
weight
unto
it
.
As.
1.
That
he
was
advanced
both
to
Ecclesiastick
and
Civil
Dignity
,
and
that
over
the
People
who
were
the
only
Church
that
God
had
in
the
World
,
and
so
was
not
only
obliged
to
this
Study
,
that
he
might
profit
the
Church
,
he
being
called
to
be
a
Preacher
,
but
singularly
fitted
with
many
Advantages
for
furthering
himself
in
his
Studies
,
he
being
a
King
,
and
that
in
Jerusalem
.
Verse
12.2
.
That
this
Study
of
his
was
not
by
constraint
,
but
that
his
Heart
was
applyed
and
strongly
inclined
to
it
,
He
gave
his
Heart
unto
it
.
3.
That
his
inclination
was
followed
with
Variety
of
pains
,
one
degree
of
diligence
being
added
to
another
in
the
use
of
all
means
for
attaining
to
clearness
in
this
great
question
wherein
true
Happiness
doth
consist
,
he
gave
his
Heart
to
seek
and
search
.
4.
That
this
his
Study
was
guided
and
ordered
by
that
habitual
Wisdome
which
God
had
given
to
him
in
an
extraordinary
measure
,
above
all
other
Men.
1
Kings
4.29
.
5.
That
in
this
acurate
enquiry
of
his
,
none
of
the
Creatures
,
or
Works
of
God
about
them
,
that
might
in
his
apprehension
contribute
any
thing
for
making
Man
Happy
,
had
escaped
his
consideration
.
And
next
he
doth
hold
forth
two
Experimental
Observations
of
his
,
as
the
result
of
this
his
most
painful
and
acurate
Study
.
1.
That
this
painful
and
Laborious
way
of
acquiring
any
measure
of
right
and
sound
knowledge
,
is
imposed
by
the
Lord
upon
Man
to
be
a
humbling
Exercise
to
him
,
as
the
Word
translated
Sore
travel
signifies
,
the
more
to
convince
him
of
his
natural
Misery
.
Verse
13.
2.
That
upon
a
serious
Survey
of
all
these
Works
of
God
which
he
had
been
Studying
,
he
had
found
that
Man
,
Living
out
of
Fellowship
with
God
,
can
find
nothing
by
them
but
disappointment
,
or
emptiness
of
satisfaction
which
is
Vanity
,
and
a
gnawing
of
his
Conscience
,
or
feeding
of
his
Soul
upon
the
Winde
which
is
the
Vexation
of
Spirit
here
spoken
of
.
Verse
14.
As
for
the
time
when
Solomon
hath
been
Exercised
in
in
this
painful
Study
here
spoken
of
,
it
may
be
either
referred
to
the
time
of
his
defection
,
and
estrangment
from
God
,
when
he
was
imploying
his
wit
(
which
even
then
remained
with
him
Eccles:
2.9
.
)
to
the
utmost
for
finding
out
an
Happiness
,
beside
fellowship
with
God
,
and
so
it
makes
to
his
proposed
scope
,
seeing
he
is
now
a
penitent
sadly
reflecting
,
and
at
direction
of
the
Spirit
of
God
,
passing
sentence
upon
his
former
follyes
:
Or
this
painful
Study
of
his
,
may
be
referred
to
the
time
of
his
nearness
to
God
,
whether
before
his
defection
,
or
after
his
recovery
from
it
,
and
so
the
purpose
agrees
no
less
to
the
same
Scope
,
considering
that
his
end
in
that
Study
,
was
to
see
what
Mans
wit
could
attain
unto
,
in
or
about
the
Creatures
,
for
making
him
truly
Happy
,
that
so
he
might
the
more
effectually
convince
his
own
,
and
the
Hearts
of
others
,
of
Vanity
in
seeking
Happiness
that
way
.
Beside
what
was
observed
from
Solomons
description
of
himself
verse
.
1
,
We
may
hence
Learn
.
1.
The
eminency
of
a
Mans
place
and
Employment
whether
Ecclesiastick
or
Civil
,
as
also
the
dignity
and
priviledges
of
the
People
over
whom
he
hath
Charge
;
should
be
so
far
from
making
him
slack
and
negligent
in
pains
for
bettering
of
his
Gifts
,
as
if
his
measure
of
these
were
sufficient
already
,
seeing
he
is
so
employed
;
that
on
the
contrary
,
the
consideration
thereof
should
stir
him
up
to
the
greater
pains
and
diligence
,
that
he
may
Grow
in
Abilities
,
for
the
more
faithful
and
successful
discharge
of
his
Employment
,
for
,
the
consideration
of
Solomons
Office
in
the
Church
and
State
of
Jsrael
may
be
looked
upon
as
here
mentioned
by
him
,
as
a
special
motive
to
that
exceeding
great
Diligence
afterward
described
,
I
the
Preacher
was
King
over
Israel
in
Jerusalem
.
2
:
As
these
who
have
a
calling
to
point
out
the
way
of
Life
and
Blessedness
to
others
,
and
to
disswade
them
from
following
Lying
Vanities
,
should
Labour
for
the
Experimental
knowledge
,
and
feeling
of
the
Power
of
the
truths
they
deliver
themselves
,
that
with
the
greater
affection
and
confidence
,
they
may
speak
them
to
others
;
so
when
the
Lord
sends
Preachers
who
may
in
Charity
be
Judged
to
speak
from
their
own
experience
,
People
may
take
advantage
of
the
consideration
of
the
Messenger
,
to
move
their
own
Hearts
to
receive
the
truth
,
with
a
special
measure
of
attention
and
reverence
;
for
,
here
Solomon
draws
an
Argument
to
gain
weight
to
the
truth
from
his
own
Experience
who
Preached
it
.
I
the
Preacher
gave
my
Heart
to
seek
and
search
out
by
Wisdom
.
&c.
3.
Although
these
extraordinary
,
and
Infallibly
assisted
Men
who
Wrote
the
Scripture
,
had
much
of
the
minde
of
God
revealed
to
them
immediatly
,
and
without
their
pains
and
Study
for
acquiring
the
knowledge
thereof
.
2
Pet:
1.21
.
yet
were
they
not
exeemed
from
ordinary
pains
,
but
rather
called
to
more
than
ordinary
Diligence
,
for
further
clearing
to
themselves
,
and
confirming
of
their
own
hearts
in
the
Faith
and
Experimental
knowledge
of
these
truths
,
so
immediatly
revealed
,
and
for
acquiring
the
knowledge
of
other
truths
,
see
.
1
Pet.
1
10.
Which
both
warrants
and
obliges
,
ordinary
Ministers
,
not
to
spare
their
pains
,
for
profiting
in
knowledge
,
and
edifiying
the
Church
of
God
;
for
even
this
extraordinary
man
,
Preacher
and
King
in
Jerusalem
,
gave
away
his
heart
,
to
seek
and
to
search
by
wisdom
.
4.
The
Lords
People
should
be
so
far
from
disapproving
the
pains
,
and
study
of
Ministers
,
or
disliking
the
message
which
by
much
labour
and
premeditation
,
is
fitted
for
them
,
as
Enthusiasts
do
,
such
pains
being
commanded
,
1
Tim.
4.13.16
.
and
having
the
promise
of
a
Blessing
,
Prov.
10.4
.
that
by
the
contrary
these
Lessons
which
are
the
fruit
and
result
of
much
serious
diligence
in
the
Preacher
,
should
be
received
with
the
more
attention
and
acceptation
by
the
Hearers
:
For
,
so
doth
Solomon
here
commend
the
Purpose
in
hand
,
and
labour
to
gain
Attention
and
Respect
to
it
by
this
,
that
it
had
cost
him
so
much
pains
and
study
in
the
acquiring
of
it
.
I
gave
my
heart
to
seek
and
search
out
by
wisdom
,
&c.
5.
They
that
would
grow
in
that
knowledge
which
may
be
profitable
for
their
own
Souls
must
give
their
Hearts
away
to
the
study
of
it
,
by
diverting
their
minds
frequently
from
other
Studies
,
and
labouring
to
get
their
Hearts
in
love
with
that
knowledge
they
aim
at
,
as
conducing
to
their
Happiness
,
so
will
the
whole
Man
concur
in
the
study
to
which
the
Heart
is
applied
,
Pains
will
be
sweetned
,
and
Success
will
be
certain
,
Prov.
2.2
.
&c.
for
this
course
did
Solomon
take
,
and
I
gave
my
heart
saith
he
)
to
seek
&c.
6.
For
attaining
to
that
knowledge
which
may
be
profitable
for
the
Saving
of
a
Mans
Soul
,
there
must
be
variety
of
means
used
,
such
as
bending
of
the
Wit
in
searching
of
the
Scriptures
and
meditating
upon
them
,
Prayer
to
God
,
and
use
making
of
all
the
helps
we
can
have
from
others
for
encrease
of
our
knowledge
,
adding
one
degree
of
diligence
to
another
,
even
when
after
many
Essayes
there
remains
unsatisfaction
with
the
measure
attained
,
and
the
whole
course
of
a
Mans
study
in
the
use
of
these
means
must
he
so
ordered
,
as
his
imploying
of
divine
Help
,
and
consulting
of
the
Scriptures
,
may
ordinarly
go
before
the
use
of
other
means
:
For
,
the
former
of
these
two
words
here
used
to
express
Solomon's
pains
in
Seeking
,
signifies
a
Mans
own
secret
Diligence
,
which
is
especially
Prayer
and
Meditation
,
the
other
signifies
to
ask
the
help
of
others
,
and
likewise
an
orderly
disposing
of
his
pains
in
his
Study
.
I
gave
my
heart
to
seek
,
and
to
search
out
,
&c.
7.
As
the
Lord
doth
not
bestow
at
once
,
all
that
measure
of
true
and
sound
knowledge
,
which
he
intends
to
give
to
his
Children
,
but
lets
it
out
by
little
and
little
,
so
one
degree
or
measure
of
the
same
is
the
best
guide
to
direct
a
Man
in
seeking
after
more
of
it
,
in
so
much
as
none
can
move
to
any
good
purpose
in
the
study
thereof
,
till
they
be
first
prevented
with
the
free
gift
of
some
measure
of
that
knowledge
,
it
being
that
only
which
makes
them
capable
of
further
,
1
Cor.
2.14
.
and
sets
them
upon
the
fittest
means
of
attaining
thereto
,
Eccles.
10.10
.
For
,
here
it
is
clear
,
that
Solomon
had
one
degree
of
his
Wisdom
before
another
,
and
that
the
Former
was
his
guide
in
seeking
after
the
Latter
.
I
gave
my
heart
to
seek
and
to
search
out
by
wisdom
.
8.
The
greater
measure
of
knowledge
any
attain
unto
,
they
will
be
the
more
desireous
of
more
,
the
more
acurate
,
and
serious
will
their
search
be
,
and
the
greater
their
pains
after
a
farther
measure
thereof
:
For
,
Solomon
did
not
satisfie
himself
with
that
very
measure
which
God
gave
him
1
King
.
4.29
.
But
gave
his
heart
to
seek
and
search
one
by
wisdom
.
9.
There
is
nothing
which
God
hath
made
,
or
doth
,
neither
any
thing
which
he
ordereth
,
or
permitteth
to
be
done
,
but
it
deserveth
Mans
serious
thoughts
,
as
that
from
whence
he
may
learn
something
for
his
profit
:
the
study
of
the
Creatures
will
not
only
instruct
him
what
is
for
the
preserving
,
or
recovering
of
his
natural
health
,
but
also
proclaim
to
him
the
glorious
Properties
of
his
Maker
.
Ps.
19.1
.
Rom.
1.20
.
The
study
of
humane
Affairs
may
teach
him
what
is
for
the
advantage
of
his
worldly
Estate
,
yea
even
the
greatest
miscarriages
in
the
World
may
afford
him
either
matter
of
caution
to
beware
of
the
like
,
1
Cor.
10
6.
or
of
Praise
that
Men
are
restrained
from
miscarrying
further
,
Ps:
76.10
:
or
of
Comfort
that
God
is
bringing
good
of
it
.
Isai.
10.7
,
12.
For
,
Solomon
did
give
his
heart
to
seek
and
search
out
by
wisdom
,
concerning
all
things
that
are
done
under
the
Sun
.
10.
That
the
Children
of
the
Lord
may
be
the
better
content
with
their
Portion
,
the
more
taken
up
with
their
Happiness
in
fellowship
with
him
,
and
may
be
the
more
able
to
convince
others
of
their
folly
and
madness
in
seeking
Happiness
elsewhere
,
they
may
lay
out
their
wit
sometimes
in
considering
what
Happiness
,
the
Creatures
and
humane
Endeavours
about
them
can
yeild
,
still
putting
the
same
in
the
Ballance
with
what
is
to
be
had
in
Communion
with
the
Lord
,
that
so
comparing
Christ
the
true
Apple-tree
,
with
the
Trees
of
the
Wood
,
His
Fruit
may
be
the
sweeter
to
their
taste
,
and
comparing
the
excellent
knowledge
of
him
,
with
what
may
be
known
and
injoyed
of
other
things
,
these
other
things
may
become
Dross
and
Dung
in
their
esteem
:
For
,
we
may
safely
consider
Solomon
here
expressing
himself
to
have
laid
out
his
Wit
and
Pains
to
see
what
Happiness
is
to
be
had
in
the
Creatures
,
that
so
he
might
the
more
heartily
cleave
unto
that
better
Part
which
he
had
chosen
,
and
the
more
effectually
convince
all
others
of
their
folly
in
troubling
themselves
about
many
other
things
.
I
gave
my
heart
to
seek
and
to
search
out
concerning
all
things
under
the
Sun
,
&c.
And
behold
All
is
Vanity
,
to
wit
,
in
comparison
of
that
solid
Happiness
which
is
in
fellowship
with
the
Lord
.
11.
Fallen
Man
cannot
recover
the
least
degree
of
his
lost
Perfection
,
without
exceeding
great
toil
and
labour
,
and
this
the
Lord
hath
imposed
upon
him
to
make
him
the
more
sensible
of
the
greatness
of
that
Ruine
that
is
come
upon
him
,
especially
his
understanding
by
the
Fall
Eph.
4.18
.
to
correct
him
for
his
folly
,
in
imploying
his
wit
about
things
needless
or
sinful
,
Luk.
10
,
41.
and
to
make
him
long
for
that
state
wherein
the
study
of
things
truly
Excellent
shall
be
his
delight
and
satisfaction
.
Ps.
17.15
For
,
now
the
study
of
Knowledge
is
a
sore
travel
which
God
hath
given
to
,
or
imposed
upon
the
Sons
of
Men.
12.
Whensoever
Man
finds
pain
and
travel
in
seeking
after
the
knowledge
of
these
things
which
he
is
called
to
study
,
he
should
mind
what
is
Gods
great
End
in
so
disposing
,
even
to
exercise
him
by
putting
him
to
humble
wrestling
with
himself
in
Fasting
and
Prayer
,
for
so
the
word
sometimes
signifies
,
Est.
8.21
.
Dan.
10
12.
As
the
best
way
for
him
to
be
rid
of
Anxiety
,
while
his
Study
is
painful
,
and
his
Success
seems
small
,
and
so
to
work
his
Heart
to
submission
as
the
same
word
is
rendred
Gen.
16
9
and
so
likewayes
to
fit
him
for
Gods
answering
of
his
pains
,
which
is
also
in
the
signification
of
the
word
Exod.
15.21
.
with
a
further
degree
of
light
,
as
the
fruit
and
blessing
of
his
pains
,
and
stir
him
up
to
answer
the
Lord
with
thankfulness
for
any
measure
of
assistance
he
hath
:
For
,
saith
he
,
this
sore
travel
hath
God
given
to
the
Sons
of
Men
to
be
exercised
,
or
to
be
humbled
thereby
or
answered
therein
:
13.
However
Man
looking
only
upon
a
part
of
the
works
that
are
done
under
the
Sun
,
(
as
for
example
,
his
own
prosperous
times
,
and
imaginary
delights
,
and
not
upon
the
miseries
incident
to
him
,
and
the
Lords
frequent
crossing
and
disappointing
of
him
in
his
designes
)
he
may
have
golden
Dreams
of
some
piece
of
Happiness
in
his
earthly
Delights
,
and
so
forget
his
sheding
with
them
,
as
he
is
ready
to
do
,
Deut.
32.29
.
yet
upon
a
full
and
serious
Survey
,
of
the
whole
together
,
so
far
as
they
may
be
seen
,
he
may
be
brought
to
see
All
Vanity
,
and
himself
the
greatest
Vanity
of
all
others
,
in
that
he
mistakes
the
right
way
to
his
true
Happiness
:
For
when
Solomon
had
seen
all
things
under
the
Sun
,
he
concluded
,
All
is
Vanity
.
14.
If
Men
had
only
disappointment
of
their
hopes
to
look
for
,
while
they
neglect
the
New
and
Living
Way
to
Felicity
,
and
seek
their
Happiness
in
vain
and
sinful
Courses
,
their
Misery
were
the
less
;
but
beside
this
,
they
shall
find
the
Issue
of
their
course
,
to
be
an
eating
up
and
gnawing
away
of
their
Spirit
,
and
that
they
have
been
feeding
upon
the
wind
,
while
delighting
in
Things
earthly
as
their
best
portion
.
For
so
much
is
clearly
held
forth
,
in
the
signification
of
the
Orinal
words
,
All
is
Vanity
and
Vexation
,
or
gnawing
away
of
the
Spirit
,
or
feeding
upon
the
wind
.
Verse
XV.
That
which
is
crooked
cannot
be
made
streight
,
and
that
which
is
wanting
cannot
be
numbred
.
THese
words
contain
the
eighth
Argument
to
prove
that
Happiness
cannot
be
had
in
Things
earthly
,
and
particularly
that
Mens
natural
Wit
stretched
to
the
outmost
in
the
study
of
all
things
under
the
Sun
for
attaining
thereto
,
can
bring
him
nothing
but
Disappointment
and
Vexation
.
The
Argument
is
taken
from
the
impotency
and
insufficiency
of
all
the
Creatures
,
and
of
all
humane
endeavours
about
them
,
to
restore
Man
to
that
primitive
Integrity
of
his
Nature
and
Actions
,
which
he
enjoyed
before
his
fall
,
and
to
restore
to
him
these
Perfections
which
he
lost
by
it
,
(
while
he
saith
,
That
which
is
crooked
cannot
be
made
streight
,
&c.
)
And
this
the
Preacher
sets
forth
in
two
expressions
,
the
first
is
that
which
is
crooked
cannot
be
made
straight
,
the
meaning
of
which
is
that
that
original
perversness
,
and
contrariety
to
the
mind
and
will
of
God
which
is
in
Mans
nature
,
and
appeareth
in
all
his
Actions
,
cannot
by
all
the
vertue
and
force
that
is
in
the
Creatures
,
or
the
wit
of
Man
unrenewed
,
employed
about
them
,
be
rectified
or
ordered
,
(
as
the
Word
made
streight
signifies
)
according
to
the
right
Rule
,
the
will
of
the
Creator
.
The
second
is
,
that
which
is
wanting
cannot
be
Numbred
,
the
meaning
of
it
is
,
that
these
spiritual
defects
,
or
privations
(
as
the
Word
wanting
signifies
)
which
are
come
upon
Man
by
his
fall
,
cannot
be
so
much
as
known
to
Man
by
his
natural
wit
,
or
Numbred
out
to
God
who
only
can
supply
them
,
much
less
can
they
be
supplyed
by
Man
himself
,
untill
he
go
out
of
himself
to
God
in
Christ
,
who
makes
crooked
things
streight
Isa
:
40.4
.
and
supplies
all
that
is
wanting
to
his
People
Phil:
4.19
.
And
therefore
Man
cannot
expect
Happiness
in
things
Earthly
,
by
all
his
Endeavours
about
them
.
Hence
Learn
.
1.
Before
Men
get
grace
to
choice
God
in
Christ
for
their
portion
,
and
so
be
made
new
Creatures
,
there
is
nothing
but
Crookedness
,
and
contrariety
in
their
nature
and
Actions
to
what
is
truly
good
and
right
in
the
sight
of
God
,
their
understanding
is
crooked
,
so
as
it
cannot
discern
things
spiritual
.
1
Cor:
2.14
.
And
hath
upon
it
strong
impressions
contrary
to
the
truth
Gen:
6.5
.
their
will
is
crooked
in
regard
of
its
aversness
both
from
Passive
and
Active
Obedience
to
their
maker
Jer:
31
,
18
&
18.11.12
.
And
that
the
full
Bensill
of
it
is
toward
that
which
is
contrary
to
God
Eccl.
8
,
11.
Jer:
17
,
9
,
Their
affections
are
crooked
in
so
far
as
they
Loath
and
weary
of
what
God
approves
and
commands
Mal:
1.13
.
They
love
and
delight
in
what
he
abhorrs
Isai.
66.4
.
Whence
it
is
that
every
step
of
their
walk
is
a
turning
aside
to
their
crooked
wayes
Ps:
125.5
.
Yea
so
wholly
crooked
and
perverse
is
every
natural
Man
,
that
the
more
straight
he
be
in
regard
of
External
Righteousness
,
the
more
crooked
he
is
in
Gods
sight
in
regard
of
his
Pride
,
in
not
submitting
to
the
Righteousness
of
Christ
.
Rom:
10.3
.
for
it
is
mainly
of
that
original
perverseness
of
Mans
Nature
,
which
makes
all
his
Actions
crooked
and
contrary
to
the
Rule
,
wherof
the
wise
Man
speaks
here
,
supposing
it
to
be
in
all
Men
naturally
,
while
he
saith
,
that
which
is
crooked
cannot
be
made
streight
.
2.
There
are
not
a
few
things
wanting
to
fallen
Man
considered
in
his
Natural
Estate
,
he
wants
Life
.
Eph:
2
,
1.
he
wants
Health
Is
:
5.6
.
he
wants
Food
Luk.
15.17
.
he
wants
Rayment
Rev:
3.17
.
he
wants
the
Sight
and
feeling
of
his
wants
Ibid.
he
wants
desire
to
have
them
supplyed
John
5.40
.
Yea
he
wants
the
Art
of
numbring
out
his
wants
to
him
that
can
supply
them
:
For
,
this
is
the
other
branch
of
his
woful
case
,
That
which
is
wanting
cannot
be
numbred
.
3.
The
rectifying
of
this
crookedness
of
mans
Nature
and
Actions
,
and
the
supplying
of
his
innumerable
spiritual
wants
,
is
a
Work
that
surpasseth
the
Power
of
all
the
Creatures
,
and
consequently
requireth
a
creating
,
infinit
Power
for
the
doing
of
it
Eph.
2
,
10.
Only
the
infinit
vertue
of
Christs
Death
can
Crucily
the
old
Man
,
and
make
the
sinner
a
new
Creature
Rom.
6
4.
which
is
to
make
streight
that
which
is
crooked
,
only
he
whose
understanding
is
Infinit
,
who
numbers
the
Stars
Psal:
147.4
.
and
hath
in
him
all
fulness
Col.
1
,
19.
knows
the
number
of
our
wants
,
and
can
supply
them
all
,
for
,
it
is
in
reference
to
the
vertue
of
all
the
Creatures
,
improven
to
the
utmost
by
the
wit
and
Power
of
Man
,
that
Solomon
thus
speaks
that
which
is
crooked
cannot
be
made
straight
,
and
that
which
is
wanting
cannot
be
numbred
4.
As
Mans
Original
perverseness
,
and
his
innumerable
spiritual
necessities
,
is
an
ancient
Doctrine
,
which
hath
been
in
some
measure
manifested
of
old
to
the
Church
of
the
Jews
,
so
the
knowledge
,
and
sensible
uptaking
of
the
same
,
is
absolutly
necessary
for
fallen
Man
,
in
order
to
his
recovering
of
his
lost
Happiness
,
as
that
without
which
he
can
never
prize
nor
make
use
of
the
remedy
of
his
woful
condition
,
for
,
Solomon
here
doth
clearly
Branch
out
Mans
natural
sinfulness
,
while
he
saith
that
which
is
crooked
cannot
be
made
streight
,
and
that
which
is
wanting
cannot
be
numbered
.
And
by
his
so
doing
supposeth
a
necessity
that
every
Man
must
know
and
be
sensible
hereof
,
before
he
can
take
the
course
for
remeeding
of
it
,
which
he
points
out
afterward
.
5.
Every
Man
that
desires
to
be
truly
Happy
,
should
labour
to
be
so
sensible
of
the
Perverseness
and
Crookedness
of
his
Nature
and
Actions
,
of
the
multitude
of
his
spiritual
Wants
,
and
the
difficulty
of
rectifying
the
one
,
or
supplying
the
other
,
and
so
desireous
to
be
set
upon
the
way
of
attaining
to
the
same
,
that
every
thing
which
may
not
be
made
some
way
subservient
to
these
ends
,
the
rectifying
of
the
Crookedness
of
his
Nature
and
Actions
and
the
supplying
of
his
spiritual
Necessities
,
the
same
should
be
looked
upon
by
him
as
not
only
contributing
nothing
to
his
true
Happiness
and
Contentment
,
but
also
as
full
of
Vexation
,
and
encreasing
his
Misery
,
seeing
thereby
his
greatest
evil
is
not
removed
,
nor
his
greatest
defects
supplyed
;
and
consequently
he
should
look
upon
every
thing
that
may
serve
for
attaining
to
these
ends
though
his
corrupt
Nature
were
never
so
unwilling
to
endure
the
same
,
such
as
the
discoveries
of
Sin
,
and
threatnings
of
Wrath
that
are
in
the
Law
,
Rom.
3
20.
and
4
15.
that
new
and
living
Way
of
making
use
of
the
Blood
and
Righteousness
of
Christ
revealed
in
the
Gospel
,
Heb.
10
:
20
:
to
which
no
Man
inclines
to
submit
.
Rom.
10.3
.
yea
Crosses
and
Afflictions
themselves
,
Heb.
12.10
.
as
so
many
desirable
means
of
advancing
him
toward
his
true
Happiness
:
For
this
Verse
may
be
safely
looked
on
,
as
a
reason
of
that
sentence
past
in
the
former
,
upon
all
earthly
Delights
and
humane
Endeavours
for
contentment
in
them
,
to
wit
,
That
by
them
all
,
that
which
is
crooked
cannot
be
made
streight
,
and
that
which
is
wanting
cannot
be
numbered
,
the
force
of
which
reasoning
is
this
,
That
which
cannot
serve
for
making
streight
Mans
corrupt
Nature
,
nor
for
numbring
out
,
far
less
supplying
his
spiritual
Defects
,
cannot
serve
for
making
him
Happy
;
but
none
of
these
things
wherein
Man
naturally
places
his
Happiness
,
nor
all
the
essayes
of
his
wit
and
power
for
attaining
it
in
them
,
can
do
any
thing
in
this
Work
,
and
therefore
they
can
do
nothing
toward
the
making
of
him
truly
Happy
.
6
However
unrenewed
Men
do
strongly
imagine
,
their
crooked
Nature
and
Actions
to
be
streight
,
and
conform
to
the
Will
of
God
,
that
they
can
love
God
with
all
their
Heart
,
and
obey
him
acceptably
,
Mat.
19
20
and
so
do
perswade
themselves
,
that
they
have
no
spiritual
Wants
to
mourn
for
,
Rev.
3.19
.
but
only
matter
of
Praise
,
because
of
the
multitude
of
their
spiritual
Recepts
Luk.
18.11
.
Yet
the
more
renewed
a
Child
of
God
be
,
and
the
greater
his
spiritual
Gifts
are
,
the
more
sensible
he
is
,
of
the
Crookedness
of
his
Nature
and
Actions
Rom.
7.
and
of
the
innumerable
multitude
of
his
spiritual
Wants
and
defects
Ps.
19.12
.
For
this
verse
may
be
looked
upon
as
the
very
sad
Regrate
of
Solomon
,
a
Man
very
far
advanced
in
Renovation
,
and
endued
with
many
eminent
perfections
,
concerning
the
perversness
of
his
own
,
and
others
Nature
and
Actions
,
the
multitude
of
his
and
their
spiritual
Wants
,
and
the
weakness
of
humane
rPower
to
rectify
the
one
,
and
the
inability
of
humane
Wit
,
to
reckon
out
far
less
to
supply
the
other
,
that
which
is
Crooked
cannot
be
made
streight
,
and
that
which
is
wanting
cannot
be
numbred
.
Verse
16.
I
Communed
with
mine
own
heart
,
saying
.
Lo
I
am
come
to
great
Estate
;
and
have
gotten
more
Wisdom
than
all
they
that
have
been
before
me
in
Jerusalem
:
Yea
,
my
heart
had
great
Experience
of
Wisdome
and
Knowledge
.
Verse
17.
And
I
gave
my
heart
to
know
Wisdome
,
and
to
know
Madness
and
Folly
,
I
perceived
that
this
also
is
Vexation
of
Spirit
.
THe
preacher
giveth
here
a
second
Instance
of
the
weakness
and
Insufficiency
of
Mans
Wit
,
as
it
is
Exercised
especially
about
things
Morall
,
or
the
practical
affairs
of
Men
,
to
direct
him
how
he
may
recover
his
lost
happiness
,
the
sum
whereof
is
that
himself
after
much
pains
taken
to
see
how
far
a
Mans
wit
,
without
the
special
Illumination
,
and
conduct
of
the
Lords
Spirit
,
can
possibly
lead
him
right
,
and
how
far
it
ordinarly
leads
him
wrong
in
reference
to
the
matter
of
his
true
Happiness
,
he
had
found
the
Issue
to
be
nothing
else
but
Vexation
and
sorrow
,
instead
of
true
contentment
.
And
this
may
be
taken
for
the
Ninth
Argument
to
prove
his
Scope
.
Now
that
this
Instance
from
his
own
Experience
,
may
have
the
more
weight
,
he
doth
first
show
how
he
did
acquire
it
,
not
by
a
slight
and
careless
inquiry
,
but
by
his
most
Serious
communing
or
deliberating
with
his
own
Soul
.
Secondly
he
showes
what
Advantages
or
Furtherances
he
had
,
to
fit
him
for
profiting
in
his
Study
,
and
did
reflect
upon
,
for
his
encouragment
therein
,
to
wit
.
1.
Much
Worldly
Greatness
such
as
Riches
,
Honour
and
the
like
,
for
however
most
abuse
these
things
,
yet
it
appears
that
he
made
them
his
encouragment
in
his
Study
.
2.
Rare
inward
qualifications
,
such
as
Wisdome
,
which
being
considered
comparativly
,
made
him
to
excell
all
that
had
been
before
him
;
or
(
as
it
is
in
the
Original
)
before
his
Face
in
Jerusalem
:
And
experience
of
Wisdome
,
and
knowledge
,
which
is
acquired
by
observation
of
particulars
and
bringing
of
knowledge
to
practise
.
Thirdly
he
specifyeth
the
Object
of
this
Serious
Study
of
his
,
to
which
he
did
apply
his
heart
being
incited
by
these
Advantages
.
And
that
was
.
1.
To
know
Wisdome
,
whereby
cannot
be
meant
his
Study
of
saving
knowledge
,
as
a
renewed
Man
,
for
that
Study
could
not
be
censured
as
he
doth
this
in
the
following
words
,
that
it
proved
Vexation
and
encreased
his
greif
;
seing
himself
had
declared
Prov.
2
,
10.
and
3.17
.
that
that
Study
brings
much
Pleasure
and
Peace
to
the
Soul
,
but
by
this
Wisdome
which
he
Studied
to
know
,
is
meant
,
the
wisest
of
these
courses
,
that
the
wit
of
a
Man
unrenewed
,
and
destitute
of
the
speciall
guidance
of
Gods
Spirit
,
can
sett
him
upon
for
attaining
Happiness
,
especially
the
Exercise
of
his
wit
in
the
Study
of
Morall
vertues
,
such
as
Equity
,
Charity
,
Meekness
,
Temperance
and
the
like
,
although
even
this
Wisdom
as
he
Studied
it
,
was
subservient
to
his
progress
in
saving
knowledge
.
2.
His
Study
was
to
know
Madness
,
and
Folly
,
whereby
he
doth
not
mean
that
he
studied
to
know
the
case
of
these
,
who
are
deprived
of
the
Exercise
of
natural
Reason
,
seeing
such
are
often
very
free
of
Vexation
,
nor
doth
he
speak
here
of
his
Sudy
,
of
the
Wickedness
and
perversness
of
his
own
Heart
,
in
order
to
the
mortifying
thereof
,
because
that
Study
also
is
Blest
with
much
Peace
,
and
quietness
of
Spirit
:
But
by
this
Madness
which
he
Studied
to
know
,
is
meant
,
these
violent
sinful
courses
(
such
as
oppression
,
unjust
conquest
and
the
like
)
which
Men
take
for
attaining
to
Worldly
Riches
,
and
Honours
,
and
wherein
wicked
Men
use
to
Glory
,
as
if
they
were
renouned
by
them
,
as
the
Word
signifies
,
and
by
Folly
these
sensual
and
Beastly
pleasures
whereunto
Carnal
Men
give
up
themselves
:
He
studied
the
outmost
in
both
these
courses
,
which
might
seem
to
promise
,
or
bring
about
any
Happiness
to
Man
,
and
this
he
did
that
he
might
the
more
effectually
convince
all
,
that
true
Happiness
was
not
to
be
found
in
these
wayes
.
And
Fourthly
.
He
passeth
the
same
Sentence
and
censure
upon
these
courses
which
he
did
upon
the
former
.
viz.
that
the
outmost
that
any
Man
neglecting
the
Study
of
Reconciliation
with
God
in
Christ
and
of
Living
in
his
Fear
and
Obedience
can
attain
unto
,
whether
in
the
Exercise
of
Moral
vertues
,
or
by
giving
himself
up
to
the
satisfaction
of
his
Fleshly
Lusts
,
shall
be
so
far
from
bringing
him
true
Happiness
and
contentment
of
Spirit
,
that
on
the
contrary
,
it
shall
Eat
up
his
Spirit
and
(
as
the
original
word
signifies
)
consume
it
with
Vexation
at
Last
.
From
this
purpose
Learn
.
1.
They
that
would
reclaime
Sinners
from
pursuing
their
Happiness
in
things
Earthly
,
must
not
think
it
sufficient
to
inlarge
themselves
in
General
Doctrine
proving
that
all
Earthly
things
are
Vain
,
and
unable
to
bring
about
Mans
Happiness
,
but
must
give
particular
instances
of
them
,
especially
of
these
things
wherein
the
greatest
show
of
Happiness
is
,
and
wherein
Men
do
most
diligently
pursue
it
,
and
must
Labour
to
convince
them
of
the
Madness
and
Folly
of
their
way
in
pursuing
of
it
in
these
,
seeing
that
Doctrine
which
Men
will
be
pleased
with
in
the
General
,
they
will
not
willingly
apply
to
themselves
in
particular
2
Sam:
12.5
.
For
after
that
Solomon
hath
by
many
Arguments
in
the
former
words
proven
in
General
the
Vanity
and
insufficiency
of
all
the
Creatures
,
and
Humane
endeavours
about
them
,
to
lead
Man
to
his
true
Happiness
,
he
doth
here
,
and
in
the
three
verses
immediatly
preceeding
,
give
particular
instances
of
these
courses
which
have
taken
up
the
best
of
natural
Men
,
wherein
they
do
most
strongly
apprehend
their
Happiness
to
be
,
and
do
most
eagerly
pursue
it
,
to
wit
,
the
Study
of
the
Workes
of
Creation
and
Providence
,
of
which
the
former
instance
is
given
,
and
of
things
moral
and
the
practical
affairs
of
Men
,
whereof
this
is
mainly
to
be
understood
I
communed
with
my
own
heart
,
saying
,
Lo
&c.
2.
They
that
would
make
progress
in
the
Study
of
that
knowledge
which
may
be
profitable
for
themselves
and
others
in
order
to
the
attaining
of
true
Blessedness
,
as
they
must
be
much
in
consulting
of
the
Word
Ps:
119.24
.
And
of
the
Spirit
,
for
light
John
.
16.13
.
And
of
others
also
who
can
give
them
information
in
that
way
Jer.
50
,
5.
So
must
they
not
neglect
to
Commune
with
their
own
Hearts
,
by
putting
them
to
ponder
what
the
Word
holds
forth
for
their
direction
in
that
way
Luk.
2
,
19.
To
bring
to
remembrance
what
they
have
formerly
Learned
of
it
Rev:
3.3
.
To
consider
the
wonted
Goodness
of
God
to
them
which
may
engage
them
to
walk
in
his
way
Ps:
77.6
.
&c.
To
find
out
Grounds
of
comfort
against
their
discouragments
.
Ps:
4
,
4.
And
frequently
to
consider
the
hazard
of
mistaking
the
way
,
or
sitting
up
in
it
Heb:
4
,
1
For
,
Solomon
while
he
was
upon
such
a
Study
,
as
doubtless
he
made
use
of
other
Means
,
so
he
was
often
speaking
with
his
Heart
,
as
the
words
are
in
the
Original
,
which
are
here
translated
I
Communed
with
my
own
Heart
,
and
the
subject
of
his
Communing
with
his
Heart
,
was
the
same
with
that
spoken
of
in
the
Scriptures
cited
,
as
will
appear
by
comparing
them
with
the
present
purpose
I
Communed
with
my
Heart
,
saying
,
Lo
I
am
come
to
great
Estate
.
&c.
3.
As
there
are
some
of
the
Lords
dearly
Beloved
People
,
upon
whom
a
very
small
Portion
of
the
things
of
this
present
Life
is
allowed
,
that
they
may
esteem
the
more
of
better
things
,
and
may
be
taught
to
trust
God
with
their
daily
Provision
Luk.
16.20
.
So
it
pleaseth
him
to
multiply
and
make
exceeding
great
as
the
Original
Word
here
signifies
,
the
outward
Estate
of
others
dear
to
him
,
that
all
may
know
what
he
can
do
to
his
own
,
and
would
do
to
all
of
them
if
it
were
for
their
true
good
Ps.
84.11
.
For
,
here
Solomon
acknowledgeth
he
was
come
to
a
great
Estate
,
4.
However
Mens
proud
Reflections
upon
,
and
vain
Boastings
of
,
their
receipts
and
gifts
,
attributing
all
to
their
own
Wit
,
be
a
detestable
Sin
,
and
often
a
Fore-runner
of
their
being
deprived
in
Wrath
of
these
things
Dan:
4.30
.
Yet
it
is
both
Lawful
and
necessary
for
the
Children
and
Servants
of
the
Lord
,
to
reflect
upon
and
sometimes
to
reckon
out
to
others
,
what
His
Grace
hath
bestowed
upon
them
,
when
their
so
doing
serves
to
encrease
an
humble
and
thankful
frame
of
spirit
2
Sam.
7
,
18.
&c.
And
to
commend
any
Message
which
the
Lord
hath
to
deliver
by
them
to
others
1
Cor.
15
,
10
For
,
here
Solomon
reflecting
upon
his
outward
greatness
,
and
his
inward
qualifications
,
doth
it
in
modesty
,
not
rekoning
out
all
that
he
might
,
he
doth
it
to
show
what
ingadged
him
to
his
study
specified
in
the
following
verse
,
and
he
doth
it
to
gain
the
more
weight
to
this
usefull
Experience
,
which
here
he
holds
forth
to
others
,
Lo
I
am
come
to
great
Estate
and
have
gotten
more
Wisdome
&c.
5
No
Worldly
Estate
how
great
soever
should
satisfie
the
owner
,
unless
he
have
therewith
the
Addition
of
Heavenly
Wisdome
,
which
Teaches
him
how
to
improve
it
for
his
spiritual
and
Eternal
Advantage
,
and
without
which
he
cannot
but
abuse
it
and
turn
it
into
a
snare
to
his
Soul
.
Therefore
while
Solomon
,
Relates
that
he
was
come
to
a
great
Estate
he
adds
further
,
and
have
gotten
,
or
as
the
Word
is
in
the
Hebrew
I
have
added
more
Wisdom
&c.
6.
As
it
is
necessary
for
the
Children
of
the
Lord
to
compare
themselves
with
others
in
Sin
and
Wickedness
,
that
they
may
see
how
matchless
they
are
for
that
,
and
so
their
Hearts
may
be
humbled
and
free
Grace
commended
1
Tim
;
1.15
,
16
,
17.
So
it
is
sometimes
no
less
necessary
for
them
to
compare
themselves
with
,
and
preferr
themselves
to
others
in
respect
of
the
Gifts
and
Graces
of
God
bestowed
upon
them
,
especially
when
they
do
it
not
to
gain
esteem
to
themselves
,
but
acceptance
to
the
truths
of
God
which
they
are
called
to
deliver
to
others
,
for
,
for
this
end
mainly
doth
Solomon
here
compare
himself
with
,
and
preferr
himself
to
all
that
were
before
him
in
Jerusalem
;
and
his
Modesty
appears
in
this
that
the
Lord
having
said
to
him
,
that
there
had
been
none
before
him
like
him
for
Wisdome
,
neither
should
any
after
him
be
like
him
1
Kings
3
,
12.
He
saith
only
I
have
gotten
more
wisedom
than
all
that
have
been
before
me
,
and
this
only
to
commend
the
truth
of
God
which
he
here
delivereth
to
the
Church
.
7.
The
Lords
People
should
not
satisfy
themselves
with
the
simple
notional
knowledge
of
the
truth
,
unless
they
have
also
the
experimental
Knowledge
thereof
,
which
consists
in
our
discerning
evidently
the
things
we
know
in
the
causes
thereof
,
and
by
their
effects
upon
our selves
or
others
,
as
also
when
we
feel
our
Hearts
sutably
affected
,
and
our
practise
suteably
ordered
to
what
we
know
for
this
rising
of
the
speach
(
in
the
latter
part
of
verse
6.
)
Yea
my
heart
had
great
experience
of
Wisdom
and
knowledge
,
imports
the
experience
of
Wisdome
a
greater
Blessing
than
Wisdom
it self
,
and
the
signification
of
the
words
in
the
original
leads
to
the
description
given
of
experimental
knowledge
.
8
These
to
whom
the
Lord
gives
this
Heavenly
and
experimental
Wisdome
,
he
ma●es
them
give
their
Hearts
away
to
the
Study
of
every
kinde
of
knowledge
that
may
contribute
to
the
encrease
of
it
,
and
that
upon
the
clear
apprehension
of
the
worth
and
Excellency
of
it
Philip.
3
,
9.
And
the
great
Usefulness
thereof
to
them
,
Job
28.16
:
That
so
the
Heart
being
applyed
to
that
Study
,
the
whole
Man
may
be
subservient
to
it
,
and
all
pains
taken
in
it
may
be
the
sweeter
:
For
,
so
was
it
with
Solomon
,
I
gave
my
Heart
to
know
W
sdom
.
9.
The
moe
outward
Advantages
and
Accomodations
men
have
for
acquiring
Knowledge
,
and
the
greater
Inward
qualifications
fitting
them
for
the
same
,
the
Lord
hath
bestowed
upon
them
,
the
more
should
their
heart
be
set
upon
Inriching
themselves
therewith
,
otherwise
the
Lord
will
Challenge
them
sadly
for
abusing
his
Gifts
contrary
to
the
end
for
which
he
gave
them
,
Prov.
17.16
.
For
Solomon
speaks
of
his
giving
his
Heart
to
the
study
of
more
Wisdom
,
as
that
whereunto
his
great
Estate
and
former
Wisdom
and
Experience
did
ingage
him
,
while
he
saith
,
I
communed
with
my
Heart
,
saying
,
Lo
,
I
am
come
to
great
Estate
,
and
have
gotten
more
Wisdom
—
And
I
gave
my
heart
to
know
Wisdom
.
10.
They
that
would
convince
unrenewed
Men
of
the
Vanity
and
Insufficiency
of
all
the
courses
they
can
take
for
attaining
to
true
Contentment
and
Happiness
,
must
bend
their
study
much
to
find
out
both
the
utmost
that
natural
Wit
or
Power
can
reach
in
things
which
are
of
themselves
good
,
in
order
to
that
end
,
and
likewise
in
what
vile
and
abominable
Courses
in
themselves
such
Men
will
readily
place
their
Happiness
,
that
so
they
may
make
clear
to
them
how
far
short
both
are
of
giving
them
the
least
degree
of
true
Happiness
;
for
these
are
the
subject
of
Solomon's
Study
here
mentioned
,
namely
,
to
know
where
about
the
wit
of
the
best
of
unrenewed
men
is
imployed
,
which
he
calls
Wisdom
,
and
to
know
how
base
and
vile
courses
(
which
he
calls
Madness
and
Folly
)
others
of
them
follow
,
and
so
to
make
known
that
in
both
Men
fall
alike
short
of
their
fancied
Happiness
.
I
gave
my
Heart
to
know
Wisdom
,
and
to
know
Madness
and
Folly
.
11.
However
there
be
several
sorts
of
these
who
pursue
their
Happiness
in
the
Earth
,
and
several
courses
which
they
take
for
attaining
to
the
same
,
some
of
them
being
taken
up
with
the
study
of
moral
Virtues
here
called
Wisdom
;
others
of
them
giving
themselves
up
to
their
sensual
Pleasures
,
and
of
these
some
glorying
and
boasting
in
their
Wickedness
,
as
if
it
were
their
Renown
(
as
the
word
translated
Madness
signifies
)
others
again
Brutish
and
Stupid
,
having
no
respect
at
all
to
their
Credit
,
providing
they
may
satisfy
their
Lusts
,
as
the
word
Folly
signifies
,
yet
all
of
them
shall
come
alike
short
of
the
Happiness
they
think
to
find
,
and
the
issue
and
result
of
their
Courses
shall
be
the
same
,
even
Misery
and
Vexation
,
seeing
the
former
sort
place
their
Righteousness
in
their
Wisdom
,
1
Cor.
1.22
.
Rom.
10.3
.
And
the
latter
,
their
Heaven
in
the
satisfaction
of
their
Lusts
,
2
Pet.
2
13.
For
this
which
Solomon
saith
he
perceived
to
be
Vexation
of
Spirit
,
cannot
be
meant
of
his
own
Study
of
these
presently
mentioned
,
because
that
was
at
the
direction
of
the
Spirit
of
God
,
but
of
the
result
of
the
several
courses
which
unrenewed
Men
take
for
Happiness
;
here
set
forth
by
the
names
of
Wisdom
,
Madness
and
Folly
,
I
perceived
(
saith
he
)
that
this
also
is
vexation
of
Spirit
.
12.
However
the
Lord
may
so
far
favour
the
study
of
natural
Wisdom
,
and
moral
Vertues
,
as
to
make
Men
find
some
kind
of
Sweetness
and
Contentment
therein
,
that
thereby
they
may
be
diverted
from
courses
more
dishonourable
to
him
;
And
may
also
suffer
men
who
have
given
themselves
up
to
all
vileness
,
to
be
for
a
time
free
of
vexation
,
by
reason
of
the
scaredness
of
their
Conscience
,
1
Thess.
5.3
.
Yet
will
he
assuredly
execute
the
Sentence
here
past
upon
all
who
misken
or
neglect
the
new
and
living
way
to
Blessedness
through
the
Blood
of
Christ
,
sometimes
in
this
Life
,
by
crossing
the
wisest
of
their
Plots
,
which
being
effectuate
,
would
have
contributed
to
their
earthly
Contentment
,
as
he
did
to
Achitophel
,
sometimes
striking
them
in
the
midst
of
their
Pleasure
with
his
Terror
,
and
other
Judgments
,
as
he
did
to
Belshazar
.
Dan
:
5.6
.
Nabal
and
others
,
and
all
of
them
at
last
.
by
tormenting
them
with
the
Worm
that
never
dies
,
so
that
they
all
shall
find
this
to
be
Truth
of
God
,
whether
they
be
seeking
their
Happiness
in
the
Wisdom
here
spoken
of
,
or
in
this
Madness
and
Folly
,
their
course
shall
prove
Vexation
,
or
,
as
the
word
signifies
,
A
gnawing
or
eating
up
of
the
Spirit
.
Verse
XVIII
.
For
in
much
Wisdom
is
much
Grief
,
and
he
that
encreaseth
Knowledge
encreaseth
Sorrow
.
SOlomon
here
gives
a
Reason
why
the
unrenewed
Mans
Wit
can
not
lead
him
the
right
way
to
his
lost
Happiness
,
The
summe
of
it
is
,
that
the
more
Wisdome
any
Man
who
neglects
the
Study
of
Reconciliation
and
fellowship
with
God
,
can
attain
unto
,
he
shall
still
have
the
more
grief
,
or
as
the
Word
signifies
Irritation
of
Spirit
,
and
the
more
progress
he
maketh
in
any
other
Study
while
this
is
neglected
,
he
shall
but
heap
the
more
Sorrow
to
himself
.
The
truth
whereof
is
evident
if
it
be
considered
,
that
the
more
knowledge
of
that
sort
a
Man
have
,
he
doth
but
see
more
clearly
these
many
inconveniences
and
Miseries
whereunto
he
is
Subject
especially
in
this
Life
(
which
these
of
meaner
capacities
,
and
of
less
proficiency
in
knowledge
do
not
apprehend
,
and
so
have
less
Vexation
)
and
yet
can
never
see
the
true
remedy
of
these
,
nor
any
sutable
Consolation
against
them
.
And
consequently
till
saving
light
come
in
upon
his
mind
,
the
more
his
knowledge
of
other
things
grows
,
he
must
still
see
himself
the
further
from
true
Happiness
.
Now
Solomon
cannot
be
understood
as
speaking
here
of
saving
knowledge
,
considering
that
in
other
places
of
his
writings
he
doth
attribute
contrary
effects
to
that
,
Namely
,
that
it
brings
much
Joy
and
Peace
to
the
Soul
that
hath
it
Prov.
2
,
10.
&
3.17
.
And
yet
this
is
not
spoken
to
deter
from
,
or
discourage
in
the
Study
of
things
natural
,
or
Civil
so
the
right
end
,
not
only
to
convince
Man
of
his
folly
in
apprehending
any
Happiness
in
such
Studies
while
he
neglects
better
,
and
so
to
ingadge
him
to
the
Study
of
that
knowledge
which
brings
much
sweetness
to
the
Soul
Ps:
104
34.
And
is
able
to
sweeten
every
other
lawful
Study
which
is
made
subservient
to
it
Ps:
111.2
.
And
so
the
words
may
be
looked
upon
as
the
Tenth
Argument
,
to
wean
Mens
hearts
from
seeking
Happiness
in
this
Earth
,
seeing
grief
will
be
the
Issue
of
all
their
endeavours
,
that
way
.
Hence
Learn
.
1.
While
Men
are
void
of
the
saving
knowledge
of
God
in
Christ
,
which
makes
them
live
in
his
fear
and
Obedience
,
the
clearer
insight
they
have
in
other
things
,
they
draw
the
more
grief
and
Sorrow
upon
themselves
The
more
clear
thoughts
they
have
of
their
duty
to
God
,
and
of
his
properties
,
whereof
something
they
may
know
by
natures
light
Rom:
1.19.20
.
they
cannot
but
have
the
more
horrour
of
Conscience
Act:
24
,
25.
seeing
their
Conscience
cannot
but
accuse
them
for
going
against
their
light
in
many
things
Rom:
2
,
15.
And
they
in
the
mean
time
being
ignorant
of
,
or
not
heartily
closing
with
the
way
of
Reconciliation
with
God
thorow
Christ
1
Cor:
2.8
,
9.
the
more
clear
their
thoughts
he
anent
the
immortality
of
their
Souls
,
they
cannot
but
have
the
more
grief
,
seeing
they
are
uncertain
concerning
the
future
State
thereof
,
and
can
have
no
well
grounded
hope
that
it
shall
be
well
with
them
.
Ps.
49.14
.
And
the
more
progress
they
make
in
knowledge
,
they
cannot
but
find
themselves
the
more
Obnoxious
to
the
envy
of
these
whom
they
do
excell
1
Sam:
18
,
9.
In
all
which
and
many
other
respects
,
the
truth
of
this
is
evident
That
in
much
Wisdome
is
much
grief
,
and
he
that
encreaseth
Knowledge
encreaseth
Sorrow
.
2.
Although
these
that
are
endued
with
saving
Knowledge
,
and
are
growing
therein
,
have
ordinarily
some
Grief
growing
also
,
Namely
Godly
Sorrow
,
upon
their
more
clear
discovery
of
their
own
vileness
Rom:
7
,
9.
their
Inability
to
return
sutable
thanks
to
God
for
his
love
2
Sam:
7.18
.
And
the
much
dishonour
that
God
getts
by
others
Ps:
119.158
.
Yet
saving
Knowledge
is
of
it self
apt
to
bring
into
the
Soul
,
much
joy
,
Peace
,
and
quietness
of
Spirit
,
and
in
the
measure
that
Men
have
it
,
it
doth
always
bring
these
to
them
.
The
great
Grief
that
such
have
is
mainly
occasioned
by
the
defect
of
that
Knowledge
Prov:
30.2
.
every
encrease
of
their
Godly
Sorrow
,
having
comfort
in
the
Bosome
of
it
.
1
Pet:
1
,
6.
and
alwayes
Joy
at
the
back
of
it
Ps:
30.5
.
For
,
what
ever
is
said
of
this
sort
of
Knowledge
whereof
Solomon
speaks
here
;
the
contrary
must
agree
to
saving
Knowledge
;
seeing
his
scope
is
to
draw
Men
from
seeking
Happiness
by
the
Study
of
the
one
,
and
ingaging
them
to
seek
it
by
the
Study
of
the
other
,
therefore
as
in
much
of
the
Wisdom
here
spoken
of
is
much
Grief
,
so
in
much
of
saving
Wisdom
there
must
be
much
Joy
,
and
as
he
that
encreaseth
that
sort
of
Knowledge
which
is
here
meant
,
encreaseth
Sorrow
,
so
he
that
encreaseth
saving
Knowledge
,
must
increase
his
own
Peace
and
Comfort
.
3.
The
more
clear
discerning
of
other
things
Men
have
who
are
without
saving
Knowledge
,
and
renewing
Grace
,
the
more
exasperated
,
and
imbittered
do
their
Spirits
grow
both
at
the
Lords
dispensations
which
cross
their
corrupt
Humours
Isai.
8.21
.
And
at
the
sight
of
the
welfare
of
others
who
are
better
than
themselves
Ps:
112.9
,
10.
And
the
more
do
they
bend
their
wit
to
irritate
and
provoke
the
corruptions
of
others
and
to
grieve
their
hearts
who
will
not
gratify
their
Lusts
1
Sam:
1.6
.
For
,
this
word
translated
Grief
doth
signify
and
may
be
translated
Irritation
,
which
both
in
the
original
and
in
our
Language
,
admitts
of
an
Active
and
a
Passive
signification
for
in
much
Knowledge
is
much
Grief
or
Irritation
:
4.
The
consideration
of
these
sad
Effects
of
Grief
and
Sorrow
,
which
flow
from
all
the
Exercises
of
Mens
Wit
who
neglect
the
Study
of
that
one
thing
needfull
,
their
Reconciliation
with
God
,
and
living
in
his
Fear
and
Obedience
,
and
of
the
contrary
Effects
of
Joy
and
Peace
which
follow
upon
the
Study
of
saving
Knowledge
,
should
move
Men
that
have
sharpness
of
Wit
,
and
time
and
means
for
improving
the
same
,
to
take
their
Mindes
off
all
other
things
as
vain
in
order
to
their
Happiness
,
and
make
their
prime
Study
to
run
in
this
Channel
,
how
to
know
God
in
Christ
as
they
ought
to
know
him
,
and
how
to
walk
before
him
unto
well
pleasing
;
for
these
words
may
be
looked
upon
as
an
Argument
to
wean
Mens
Heart
from
that
study
which
bringeth
nothing
but
Grief
and
bitterness
in
the
end
,
and
fix
them
upon
a
more
profitable
one
,
to
wit
the
Study
of
saving
Knowledge
which
hath
alwayes
Joy
and
comfort
following
upon
it
:
This
is
the
Preachers
main
scope
while
he
saith
.
In
much
wisdome
is
much
Grief
,
and
he
that
encreaseth
Knowledge
encreaseth
Sorrow
CHAP:
II.
The
ARGUMENT
.
SOlomon
in
the
former
Chapter
,
having
from
his
Experience
evidenced
the
Insufficiency
of
the
highest
Improvements
of
the
natural
Mans
Understanding
in
,
and
Endeavours
about
Created
things
,
for
affording
of
true
and
solid
Happiness
:
He
doth
in
this
Chapter
give
a
further
experimental
evidence
how
weak
and
unable
the
use
and
injoyment
of
worldly
things
is
,
to
produce
that
Happiness
which
is
needful
for
Man
.
And
in
order
to
this
,
He
1.
makes
a
relation
with
Grief
of
his
deliberate
and
bent
resolution
(
while
formerly
before
his
Conversion
he
was
a
stranger
to
God
)
to
persue
his
sinful
pleasures
,
as
being
the
rise
of
his
other
gross
miscarriages
:
Together
with
his
sad
censure
thereof
(
while
he
was
now
a
Penitent
)
as
producing
nothing
in
the
issue
but
emptiness
,
folly
and
disappointment
,
which
he
manages
by
an
appeal
to
these
Idols
themselves
,
and
the
consciences
of
Men
that
follow
them
,
if
it
be
not
so
,
ver.
1
,
2.
2.
He
gives
some
particular
instances
of
the
wayes
he
took
for
fulfilling
his
pleasures
,
as
to
the
natural
appetite
and
other
Delights
,
so
far
(
at
least
)
as
to
know
what
sweetness
was
in
them
,
which
all
that
time
he
tempered
and
mixed
with
a
diligent
study
and
care
to
manage
his
Royal
Affairs
with
wisdom
and
reputation
,
vers.
3.
3.
He
reckoneth
up
in
seven
branches
what
fair
advantages
he
had
of
some
choice
creature
comforts
,
for
yeilding
him
pleasure
and
satisfaction
.
As
1
:
stately
Buildings
,
vers.
4.
2.
Plantations
of
all
sorts
for
Meat
,
Drink
Medicine
and
Profitable
Fruits
,
vers.
4
,
5.
3.
Ponds
or
Pools
of
Water
,
as
to
contain
Fishes
for
Food
and
Pleasure
,
so
to
serve
for
watering
his
Inclosures
,
vers.
6.
4.
His
numerous
train
of
Servants
of
both
Sexes
,
partly
bought
with
his
Money
,
taken
in
War
,
or
hired
from
abroad
,
and
partly
born
in
his
own
House
,
vers.
7.
5.
His
great
store
of
all
sorts
of
Cattel
beyond
any
of
his
Predecessors
,
vers.
7.
6
,
His
great
plenty
of
Money
,
Jewels
,
and
other
precious
things
obtained
partly
out
of
the
Treasures
of
other
Neighouring
Princes
and
Nations
;
and
partly
brought
to
him
in
Gifts
and
Presents
by
them
that
either
Feared
or
loved
him
,
ver.
8.
And
7.
Variety
of
excellent
Musick
,
both
Vocal
and
Instrumental
,
ver.
8.
All
which
might
seem
to
make
up
as
perfect
a
Happiness
as
the
creature
could
afford
.
4.
As
a
true
Penitent
he
reflects
seriously
upon
himself
and
his
sinful
courses
,
and
passes
a
sad
censure
upon
them
,
ver.
9
,
10
,
11.
Which
reflections
of
his
are
1.
Upon
his
outward
condition
in
the
World
,
positively
that
he
was
great
both
in
Dignity
and
Esteem
,
and
comparatively
even
beyond
his
Predecessors
.
vers.
9
,
2
,
Upon
his
inward
disposition
and
frame
of
Spirit
under
all
these
Injoyments
,
In
his
wisdom
remaining
with
him
,
by
which
he
was
endued
with
the
knowledge
of
things
natural
,
and
ability
to
manage
his
Affairs
with
prudence
and
discretion
,
ver.
9
And
in
his
renewed
bensil
to
pursue
his
sensual
pleasures
keeping
no
restraint
either
on
his
outward
Senses
,
or
inward
Affections
,
the
satisfaction
of
which
,
he
esteemed
,
his
greatest
portion
,
while
he
was
thus
at
a
distance
with
God
,
ver.
10.
And
the
censure
he
passes
upon
the
whole
is
,
that
all
was
emptiness
and
Vanity
;
that
they
had
eaten
up
his
Spirit
with
Vexation
,
and
that
there
was
no
profit
remaining
,
in
,
or
(
as
in
the
Original
over
or
above
)
all
those
,
beside
disappointment
and
dissatisfaction
.
ver.
11.
5.
He
institutes
a
comparison
between
the
study
of
natural
Wisdom
,
or
moral
Prudence
,
and
the
voluptuous
enjoyment
of
creature
comforts
,
ver.
12
,
13
,
14
,
15
,
16.
Where
1
▪
He
declares
after
serious
search
(
wherein
perhaps
few
could
out
strip
him
)
the
insuffiency
of
both
for
bringing
about
true
Happiness
,
ver.
12.
(2)
Yet
he
doth
prefer
the
one
(
to
wit
,
the
study
of
natural
Wit
or
Prudence
)
to
the
other
(
to
wit
,
the
sensual
injoyment
of
creature
delights
,
which
he
calls
folly
)
as
being
a
good
gift
of
God
serving
as
an
handmaid
to
saving
knowledge
,
and
to
discover
the
dangers
and
profits
in
a
mans
ordinary
converse
,
which
the
voluptuous
man
(
being
in
the
dark
,
and
not
having
his
eyes
in
his
head
)
cannot
do
,
ver.
13
,
14.
3.
He
shews
wherein
these
two
do
agree
,
that
the
same
events
for
substance
and
kind
are
common
to
the
morally
wise
,
and
the
voluptuous
livers
ver.
14.
Instanced
in
his
own
case
,
which
made
him
sinfully
to
condemn
that
way
of
wisdom
as
altogether
useless
,
And
which
mistaken
opinion
he
presently
censures
as
vanity
,
ver.
15.
6.
He
gives
some
instances
of
these
effects
which
his
so
much
desired
satisfaction
from
natural
wisdom
,
or
creature
comforts
,
and
his
disappointments
therein
did
work
upon
him
.
As
1.
That
the
followers
of
these
,
and
their
endeavours
(
as
all
things
else
)
after
Happiness
that
way
,
are
equally
obnoxious
to
Oblivion
and
Death
,
ver.
16.
2.
That
in
a
fit
of
impatience
of
Spirit
,
through
the
disappointments
and
vanity
of
these
courses
,
he
was
sinfully
weary
of
his
life
,
ver.
17.
3.
The
inordinate
hatred
and
loathing
of
all
his
labour
in
these
things
wherein
he
sought
his
Happiness
,
as
being
things
he
behoved
to
part
with
to
some
other
,
and
yet
knew
not
what
he
would
prove
,
or
how
he
would
manage
or
improve
,
these
things
for
which
he
had
taken
so
much
pains
,
and
manifested
so
much
Wisdom
and
Prudence
in
acquiring
of
them
,
which
sinful
detestation
he
censures
in
himself
as
Vanity
,
and
a
sad
effect
of
his
pursuing
Happiness
that
way
,
while
he
was
estranged
from
God
,
ver.
18
,
19.
And
4.
That
this
his
seeking
of
Happiness
in
these
things
,
and
being
frustrated
thereof
,
made
him
careful
to
perswade
his
own
heart
to
despair
of
ever
finding
Happiness
in
them
,
ver.
20.
Especially
considering
that
men
of
the
greatest
parts
behoved
to
leave
all
their
Purchase
to
others
that
never
took
pains
about
it
,
ver.
21.
Which
course
he
censures
also
as
Vanity
,
and
as
a
great
evil
both
of
sin
and
punishment
,
ver.
21.
Of
which
censure
he
gives
this
reason
,
that
man
by
all
his
outward
pains
,
and
inward
vexation
about
earthly
things
,
is
so
far
from
any
real
profit
or
true
comfort
,
that
on
the
contrary
he
shall
have
sorrow
and
grief
,
and
by
his
violence
in
this
pursuit
bereave
himself
of
his
nights
rest
.
ver.
22
,
23.
And
this
also
he
censures
to
be
vanity
,
that
a
man
should
thus
torment
,
himself
in
so
hotly
persuing
after
that
which
can
hardly
be
overtaken
,
and
if
overtaken
cannot
give
him
comfort
,
but
really
grieve
him
.
And
7.
In
the
last
3
verses
of
this
chapter
,
to
clear
that
the
intent
of
this
Doctrine
concerning
the
vanity
of
earthly
things
in
order
to
true
Happiness
,
was
not
to
deprive
men
of
the
lawful
use
and
comfort
of
the
creatures
,
he
doth
before
he
proceed
further
in
that
subject
give
a
short
sum
of
the
true
Happiness
which
is
attainable
in
this
life
Where
1.
He
discovers
somewhat
of
the
nature
of
that
true
Happiness
attainable
in
this
life
,
about
which
he
had
ver.
3.
inquired
so
much
(
being
afterward
to
give
a
fuller
description
of
it
)
to
wit
,
That
it
consists
much
in
a
sweet
conjunction
of
these
two
:
the
one
〈◊〉
relation
to
the
Body
,
is
the
sober
and
cheerful
use
of
all
lawful
earthly
delights
,
The
other
relating
to
the
inner
man
,
is
that
the
soul
injoy
some
Good
,
suteable
and
satisfactory
to
it
,
which
can
be
no
other
that
the
chief
good
,
ver.
24.
Which
he
confirms
from
his
own
knowledge
,
ver.
24.
And
from
the
advantages
he
had
as
of
injoying
creature
comforts
,
so
of
opportunities
to
seek
and
improve
them
beyond
many
others
,
ver.
25.
2.
The
more
to
conciliate
mens
respect
to
and
endeavours
after
this
true
Happiness
,
he
describes
both
the
blessed
condition
of
them
that
search
after
it
,
ver.
26.
And
the
miserable
condition
of
them
that
neglect
it
,
ver.
26.
By
all
which
it
is
evident
(
which
is
the
scope
of
the
Chapter
)
How
insufficient
the
persuit
and
injoyment
of
earthly
Delights
is
to
afford
that
true
Happiness
which
is
needful
for
man
.
Ecclesiastes
,
Chap.
II.
Verse
I
,
I
said
in
mine
heart
,
Go
to
now
,
I
will
prove
thee
with
Mirth
,
therefore
enjoy
pleasure
:
and
behold
this
also
is
Vanity
.
II.
I
said
of
Laughter
,
It
is
mad
,
and
of
Mirth
,
what
doth
it
?
SOLOMON
having
proven
from
his
own
Experience
,
the
insufficiency
of
the
natural
Mans
understanding
,
improven
to
the
outmost
in
the
contemplation
of
all
Created
things
,
and
humane
endeavours
about
them
,
for
producing
the
least
degree
,
of
true
Peace
and
Happiness
to
him
while
he
remains
a
stranger
to
fellowship
with
God
,
he
doth
here
give
a
further
instance
from
his
own
Experience
also
,
to
prove
how
far
short
the
use
and
enjoyment
of
the
choicest
of
created
delights
is
,
to
bring
him
any
nearer
to
that
Happiness
which
he
seeks
after
.
And
for
this
end
,
he
doth
First
,
relate
with
how
much
deliberation
,
and
with
what
bensill
of
Spirit
he
had
pursued
sensual
delights
,
and
by
repeated
commands
had
prest
his
own
Heart
(
as
if
it
had
been
too
slow
in
the
pursuit
)
to
try
the
outmost
that
creature
comforts
could
do
for
satisfying
of
him
,
Go
to
now
(
saith
he
)
I
will
prove
thee
with
Mirth
,
therefore
enjoy
pleasure
,
whereby
cannot
be
meant
his
provocking
of
his
Soul
to
spiritual
Mirth
and
pleasure
in
Communion
with
God
,
and
in
his
Praises
;
which
was
the
Exercise
he
should
have
been
upon
,
as
his
Father
had
been
often
before
him
,
for
that
would
have
had
a
sweeter
Issue
,
and
more
comfortable
effects
than
he
found
this
to
have
in
his
own
Experience
,
therefore
by
this
Language
of
his
to
his
Heart
,
is
signified
his
giving
up
of
himself
,
to
the
excess
of
Earthly
and
sensual
delights
which
now
he
is
relateing
with
grief
.
And
this
Communing
with
his
Heart
seems
most
fitly
to
be
referred
to
the
beginning
of
his
defection
from
God
(
as
being
that
frame
of
Spirit
whence
his
more
grievous
falls
had
their
rise
)
whilst
he
was
neither
enjoying
that
spritual
Soul-ravishing
pleasure
,
and
Mirth
which
sometimes
he
had
in
fellowship
with
God
,
especially
when
he
Wrote
that
excellent
Song
of
Songs
,
for
then
he
could
not
have
perswaded
his
Heart
to
seek
pleasures
of
another
nature
,
nor
yet
was
come
to
that
hight
of
Wickedness
which
he
was
left
unto
,
before
his
recovery
,
as
appears
by
comparing
this
verse
with
the
third
,
where
he
saith
that
he
was
acquainting
his
heart
with
Wisdom
,
his
Heart
was
only
beginning
to
be
Inflamed
with
the
love
of
sensual
delights
,
and
his
defection
from
the
Lord
fast
growing
.
Secondly
.
That
all
who
read
this
,
may
take
it
for
a
penitents
relation
of
his
former
sinful
frame
of
Spirit
,
and
so
may
be
affraied
of
falling
into
the
like
,
before
he
inlarge
it
further
,
he
subjoyns
his
Censure
of
it
,
inviting
all
to
consider
,
that
the
Issue
of
this
dangerous
resolution
of
his
,
to
pursue
Carnal
pleasures
had
proven
to
him
in
his
sad
Experience
,
nothing
but
emptiness
,
or
disappointment
of
any
true
satisfaction
.
Verse
1.
And
Thirdly
.
He
inlarges
that
censure
which
he
past
when
he
came
to
himself
as
a
true
penitent
,
upon
his
former
sinful
frame
,
considering
it
both
as
it
did
break
out
visibly
in
the
expressions
and
gestures
of
the
outward
Man
,
here
called
Laughter
,
and
as
it
did
affect
his
heart
within
,
while
he
delighted
himself
in
sinful
speculations
,
which
he
calleth
Mirth
,
pronouncing
the
former
to
be
Madness
,
(
or
as
the
word
signifies
,
vain
Glorious
Boasting
of
that
which
is
matter
of
shame
to
any
endued
with
the
Exercise
of
Holy
Reason
)
and
the
Latter
to
be
of
no
worth
,
or
doing
nothing
at
all
for
bringing
to
Man
any
true
satisfaction
,
but
rather
much
to
the
contrary
.
And
that
Men
transported
with
their
pleasures
,
may
be
made
apprehensive
that
this
will
be
the
Issue
of
their
course
,
he
useth
a
very
moving
strain
of
Speach
directing
the
same
to
that
Idol
Pleasure
,
and
that
by
Interrogation
,
what
doth
it
,
or
what
doest
thou
?
Thereby
as
it
were
giving
a
challenge
to
the
Conscience
of
all
sinful
Men
,
to
condescend
if
they
be
able
(
and
the
expression
imports
they
are
not
)
upon
any
true
profite
they
have
by
their
way
.
Hence
Learn
.
1.
As
the
Lord
hath
given
this
preeminence
to
Man
above
all
other
Creatures
in
the
World
,
that
he
can
reflect
on
by
his
by
past
temper
and
Actions
,
and
Commune
with
his
own
heart
for
the
Future
,
which
he
should
make
use
of
for
restraining
himself
from
sin
Neh
:
6
,
11.
For
reclaiming
himself
therefrom
when
he
is
fallen
into
it
Jer:
8
,
6.
For
encourageing
his
heart
in
duty
Ps:
42
,
5.
Especially
to
trusting
in
God
Ps:
16.2
.
And
to
praise
him
Ps:
103.1
.
In
which
and
the
like
places
there
are
Holy
Soliloquies
of
a
Christian
with
himself
;
so
when
the
Lord
is
provocked
to
withdraw
His
Gracious
presence
,
Man
can
do
nothing
but
abuse
this
priviledge
,
to
the
blowing
up
of
his
own
corruptions
,
and
encouraging
his
Heart
to
Courses
destructive
to
his
own
Peace
and
comfort
,
and
which
will
prove
bitterness
to
him
in
the
Latter
end
,
for
,
thus
was
it
with
Solomon
,
at
the
time
to
which
he
here
Relates
,
while
the
Lords
Spirit
was
withdrawn
,
and
he
was
entering
upon
a
course
of
defection
from
the
Lord
I
said
in
my
heart
,
go
to
now
!
I
will
prove
thee
with
Mirth
,
therefore
enjoy
Pleasure
,
2.
Even
these
whose
Souls
have
been
sometimes
ravished
with
spiritual
Mirth
and
delight
in
God
,
and
have
very
long
enjoyed
those
pleasures
that
are
Heavenly
,
even
they
by
their
falling
lazie
and
secure
Cant:
5.2
.
Or
waxing
proud
because
of
it
2
Cor:
12
,
7.
May
provocke
the
Lord
to
withdraw
so
far
that
they
will
lose
the
impression
of
that
sweetness
they
have
formerly
found
,
and
apprehend
pleasure
only
to
be
had
in
Earthly
delights
,
and
be
so
eager
in
the
pursuit
of
these
,
as
if
there
were
no
better
to
be
had
.
So
that
these
who
have
gotten
much
of
their
Youth
,
and
a
great
part
of
their
Elder
Dayes
past
over
in
the
fear
of
the
Lord
and
Fellowship
with
Him
,
have
Reason
even
unto
gray
Hairs
and
Death
to
be
working
out
their
Salvation
in
Fear
and
Trembling
,
least
these
sparkles
of
unmortifyed
Corruptions
which
have
been
long
keept
at
under
,
and
are
not
quite
extinct
in
the
best
,
may
break
out
in
a
flame
,
even
in
their
old
Age
;
for
,
this
Man
of
whom
we
have
Ground
to
conclude
that
much
of
his
Youth
,
and
the
great
part
of
his
Life
,
was
spent
in
fellowship
with
God
,
is
notwithstanding
at
this
,
toward
the
evening
of
his
dayes
I
said
in
my
heart
go
to
now
,
I
will
prove
thee
with
Mirth
,
therefore
injoy
pleasure
.
3.
What
ever
opposition
there
be
in
the
Hearts
of
Men
to
sinful
Temptations
(
as
somewhat
of
that
sort
may
be
found
in
the
unregenerate
,
from
the
clearness
of
their
light
,
apprehending
the
hazard
of
their
sinful
wayes
Rom:
2
,
15
:
Act:
24.25
.
And
much
more
must
be
in
the
regenerate
in
whom
the
seeds
of
Grace
alwayes
remain
1
John
3
,
9.
)
Yet
while
the
special
Influences
of
the
Lords
Spirit
which
powerfully
divert
the
heart
from
sinful
speculations
Ps:
119
36.37
.
and
actuate
his
Grace
Cant:
4.16
.
are
suspended
,
the
corrupt
part
will
so
uncessantly
incite
,
and
so
imperiously
command
the
whole
Man
,
to
go
over
the
Belly
of
that
opposition
,
that
even
a
renewed
Child
of
God
is
in
hazard
not
only
to
be
overtaken
by
the
surpriseall
of
temptations
,
and
suddain
motions
of
his
Corruptions
,
but
deliberately
to
go
after
these
,
especially
such
as
promise
to
him
much
sensual
pleasure
;
How
desperate
is
the
Wickedness
of
the
best
Mans
heart
?
And
how
great
that
Mercy
and
Love
of
God
that
follows
after
him
in
such
Courses
,
and
powerfully
reclaims
him
?
For
,
here
Solomon
setting
forth
that
sinful
frame
of
Spirit
,
whence
his
gross
defection
had
the
rise
,
represents
himself
speaking
to
his
own
Heart
as
if
it
had
been
slow
in
the
pursuit
of
sinful
pleasures
,
(
and
no
wonder
considering
his
great
Light
,
and
former
Experiences
of
much
sweetness
in
Religious
Exercises
)
and
urging
it
to
go
over
all
opposition
for
attaining
to
these
I
said
in
my
heart
,
go
to
now
,
I
will
prove
thee
with
Mirth
,
therefore
injoy
pleasure
.
4.
A
true
penitent
will
not
only
with
grief
call
to
mind
his
gross
External
Sins
,
but
also
with
what
Bensil
of
Spirit
he
hath
been
carried
on
to
them
,
and
will
make
Language
of
his
sinful
purposes
,
that
he
may
make
himself
more
vile
in
his
own
Eyes
,
and
will
not
stand
to
publish
the
same
,
when
his
so
doing
may
restrain
,
or
reclame
others
from
the
like
,
or
prevent
the
despair
of
wakned
Sinners
,
affrighted
at
the
sight
of
their
own
vileness
,
and
the
disappointment
of
that
satisfaction
which
they
expected
from
their
Idols
;
for
,
for
these
and
the
like
ends
doth
this
penitent
Preacher
reflect
upon
his
own
sinful
temper
,
and
relate
the
Language
of
his
heart
in
pursuing
his
Carnal
pleasures
concluding
with
all
,
and
calling
others
to
consider
,
that
the
Issue
of
such
Courses
is
nothing
but
Vanity
I
said
in
my
heart
;
go
to
now
,
I
will
prove
thee
with
Mirth
,
therefore
enjoy
pleasure
,
and
behold
this
also
is
Vanity
.
5.
What
ever
use
of
corrupt
Wit
,
and
Reason
Men
may
have
for
accomplishing
their
sinful
pleasures
and
increasing
their
delight
in
them
,
the
same
is
nothing
else
but
Madness
in
Gods
sight
,
seeing
they
are
but
shareing
of
the
beasts
Happiness
,
and
while
they
express
most
Joy
in
the
satisfaction
of
their
Lusts
,
they
are
but
Laughing
at
their
own
Fetters
whereby
they
are
held
Captives
to
the
Devil
;
and
but
like
mad
Men
,
gathering
fewel
to
that
Fire
wherein
for
their
Carnal
pleasures
,
here
called
Laughter
,
they
shall
for
ever
weep
and
gnash
their
Teeth
I
said
of
Laughter
it
is
Mad.
6.
As
these
who
do
most
madly
pursue
their
Sinfull
pleasures
,
cannot
possibly
condescend
upon
any
profit
they
have
by
their
so
doing
,
and
yet
are
very
hardly
brought
to
consider
that
it
is
so
;
so
it
is
a
prevailing
way
for
Ministers
to
deal
with
People
,
and
for
People
to
deal
with
themselves
,
to
put
their
Conscience
by
questions
to
condescend
upon
the
Advantage
they
have
by
their
way
,
and
sometimes
to
direct
their
speach
to
these
Idols
they
serve
as
their
God
,
and
as
it
were
Examine
them
,
as
Men
do
Theeves
or
Spyes
that
haunt
their
houses
,
to
see
if
they
can
show
men
(
which
is
impossible
for
them
to
do
)
what
profit
they
bring
to
them
that
serve
them
:
for
as
this
question
may
be
taken
as
put
to
Mirth
it self
,
or
to
the
Conscience
of
the
voluptuous
Man
concerning
it
,
what
doth
it
?
Or
as
it
may
be
read
from
the
original
what
dost
thou
?
Imports
that
Mens
sinful
pleasures
contribute
nothing
to
their
Happiness
and
true
satisfaction
,
but
much
every
way
to
the
contrary
,
exprest
before
by
Vexation
of
Spirit
;
So
it
imports
an
impossibility
of
getting
an
answer
,
condescending
upon
any
true
Advantage
Men
have
by
their
sinful
pleasures
.
And
this
forme
of
Speach
is
used
by
Solomon
to
rouse
the
Consciences
of
Men
that
serve
their
pleasures
,
and
to
convince
them
of
their
Madness
in
so
doing
.
I
said
of
Laughter
it
is
Mad
,
and
of
Mirth
,
what
doth
it
.
Verse
3.
I
sought
in
my
heart
to
give
my self
unto
Wine
,
(
yet
acquainting
mine
heart
unto
Wisdom
)
and
to
lay
hold
on
Folly
,
till
I
might
see
what
was
that
good
for
the
sons
of
Men
,
which
they
should
do
under
Heaven
,
all
the
days
of
their
Life
.
SOlomon
having
given
a
summe
of
his
sinful
Resolution
to
pursue
his
pleasures
which
was
in
his
heart
,
when
he
first
began
to
make
defection
from
God
,
with
his
sad
censure
thereof
now
being
a
penitent
,
in
the
former
verses
,
He
doth
here
give
particular
instances
of
the
Courses
he
took
for
attaining
to
the
same
,
and
First
,
he
doth
further
inlarge
his
pursuit
after
them
in
two
Expressions
.
The
one
is
,
that
he
sought
in
his
heart
,
or
as
the
word
signifies
,
he
did
deliberate
and
search
into
every
art
,
how
he
might
give
himself
(
or
as
the
word
is
draw
out
his
Flesh
,
or
lay
out
himself
to
the
full
)
unto
Wine
,
under
which
is
comprehended
all
delicats
which
are
satisfying
to
the
natural
appetite
.
The
other
is
,
that
he
sought
in
his
heart
to
lay
hold
on
Folly
,
(
for
the
first
words
of
the
verse
are
to
be
constructed
with
these
which
follow
after
the
Parenthesis
in
the
text
)
by
this
Laying
hold
he
means
,
his
apprehending
with
all
his
might
,
and
the
outmost
intention
of
his
strength
of
minde
and
Body
,
and
so
bringing
into
his
possession
,
as
the
Original
Word
signifies
:
And
by
this
Folly
whereof
he
thus
tooke
hold
is
meant
those
sensual
pleasures
,
which
he
now
being
a
penitent
judgeth
to
be
nothing
else
but
Folly
,
though
he
looked
otherwise
upon
them
before
:
Now
this
his
expression
of
giving
himself
unto
Wine
,
it
not
to
be
understood
as
if
he
had
given
up
himself
to
that
Excessive
use
of
the
Creatures
whereunto
Drunkards
and
Belly-Gods
addict
themselves
,
for
though
we
read
of
many
vile
practises
of
his
under
his
defection
,
yet
we
find
nothing
of
that
sort
,
beside
what
is
here
said
,
of
his
giving
himself
unto
Wine
;
neither
yet
can
this
be
understood
of
the
moderate
and
Holy
use
of
the
Creatures
,
because
it
is
ordinary
with
him
when
he
speaks
of
that
(
as
he
doth
frequently
in
this
Book
)
to
commend
it
as
Gods
gift
,
and
allowance
to
his
own
,
while
as
he
doth
condemn
this
as
Folly
,
and
as
producing
Vexation
of
Spirit
Verse
11.
Therefore
this
seems
to
be
understood
of
a
middle
way
betwixt
these
which
he
studied
to
wit
,
that
he
would
so
far
give
up
himself
to
sensible
delights
that
he
might
know
the
outmost
of
the
sweetness
and
comfort
that
was
in
them
,
and
yet
might
not
turn
altogether
sensual
,
and
Butishly
excessive
in
the
use
of
these
things
.
And
next
,
to
confirme
that
it
was
this
middle
way
which
he
then
minded
to
follow
,
he
doth
with
the
mentioning
of
it
,
intermix
as
it
were
in
a
Parenthesis
,
another
Study
which
he
intended
to
temper
with
this
,
namely
his
acquainting
of
his
heart
with
Wisdom
,
whereby
is
meant
especially
his
skill
of
Governing
his
Royal
Affairs
,
for
at
his
worst
,
there
is
no
ground
to
think
that
he
did
grosly
miscarry
as
Drunkards
do
,
and
consequently
he
hath
Studied
how
to
restrain
himself
from
such
excesses
as
might
stain
his
Reputation
,
and
for
that
end
to
carry
himself
at
the
beginning
of
his
defection
,
at
least
in
the
externals
of
Religion
,
as
he
might
hide
from
the
Eyes
of
his
Subjects
and
others
,
his
begun
defection
from
the
Lord
.
And
Thirdly
he
shows
what
was
his
end
in
this
Study
of
his
(
which
was
indeed
a
singular
on
,
to
make
a
Mixture
of
these
two
,
to
give
up
himself
to
a
very
full
injoyment
of
sensual
delights
)
and
to
carry
on
withall
the
Exercise
and
reputation
of
his
great
Wisdome
)
and
that
was
that
he
might
see
,
or
experimentally
know
as
the
Word
is
translated
Eccl:
1
,
16.
what
was
that
chief
good
which
mortal
Men
should
endeavour
to
obtain
,
and
may
come
to
the
injoyment
of
,
along
their
few
and
numbered
dayes
(
as
the
original
is
)
that
they
have
to
live
in
this
World
,
whereby
it
appears
that
he
doth
here
relate
what
frame
of
Spirit
he
had
under
his
begun
defection
,
and
estrangement
from
the
Lord
,
seeing
the
chief
good
is
now
a
seeking
with
him
,
and
is
sought
after
by
him
in
such
things
as
are
exprest
in
this
verse
,
in
Wine
,
and
other
things
of
that
nature
which
he
now
calls
Folly
.
Hence
Learn
.
1.
A
true
penitent
will
not
satisfy
himself
,
with
general
Confessions
of
his
former
sinfull
course
,
as
if
he
had
been
but
in
a
common
Transgression
,
whereof
few
are
free
,
and
so
had
no
other
matter
of
shame
than
other
Men
,
but
will
condescend
upon
particulars
,
both
what
unworthy
idols
he
hath
served
,
and
how
much
his
wit
and
strength
have
been
imployed
in
serving
of
them
,
that
so
he
may
be
the
more
vile
in
his
own
Eyes
,
and
may
make
clear
to
others
,
the
way
of
the
prevailing
of
temptations
,
that
they
may
be
restrained
,
or
reclaimed
from
giving
way
to
the
like
;
for
after
a
general
Confession
of
his
sinful
purpose
to
pursue
his
pleasures
,
he
doth
now
instance
the
particulars
that
carried
his
heart
away
from
God
,
and
how
much
he
was
taken
up
with
them
I
sought
in
my
heart
to
give
my self
unto
Wine
.
2.
There
are
Snares
and
Temptations
wherewith
the
Godly
are
readily
overtaken
,
not
only
in
and
about
things
of
themselves
sinful
,
but
likewise
,
and
most
ordinarly
,
in
and
about
these
things
which
are
in
their
use
lawful
and
necessary
,
Satan
knows
that
we
least
suspect
,
and
so
are
most
easily
insnared
by
Temptations
in
these
things
;
for
it
is
imported
here
that
Solomon
found
a
Snare
and
Temptation
even
in
these
things
,
which
such
a
Man
as
he
,
might
Lawfully
have
made
use
of
in
greater
Variety
and
plenty
than
many
other
Men
I
sought
in
my
heart
to
give
my self
unto
Wine
.
3.
When
the
Serious
Exercise
of
a
Mans
Wit
is
to
lay
out
himself
,
in
taking
the
outmost
of
the
comfort
which
any
created
thing
can
yeild
unto
him
;
though
the
same
were
never
so
lawful
in
the
moderate
use
of
it
,
then
it
becomes
his
sin
,
and
his
Idol
,
for
,
so
doth
Solomon
descrive
the
sin
that
was
in
his
course
that
he
sought
in
his
heart
,
which
signifies
his
most
Serious
Deliberation
to
give
himself
,
or
as
it
is
in
the
Original
,
to
draw
out
his
Flesh
;
by
which
is
meant
his
outward
Man
,
and
the
Actions
thereof
unto
Wine
.
4.
When
the
Children
of
the
Lord
are
not
seeking
in
their
heart
to
give
themselves
away
to
his
Service
and
Obedience
,
that
so
they
may
have
more
near
Communion
with
himself
,
which
should
be
their
most
serious
Study
Isai
26.9
.
they
will
be
then
seeking
in
their
heart
how
to
give
themselves
away
to
these
base
and
unworthy
things
,
which
God
hath
given
to
them
to
serve
and
cheir
them
in
serving
him
;
for
,
here
Solomon
now
begun
to
be
estranged
from
the
Lord
,
is
giving
himself
away
to
that
which
God
hath
given
Man
to
preserve
his
Health
.
1
Tim:
5
,
23.
And
to
cheir
his
heart
in
the
Praises
of
his
Maker
Ps:
104.15
.
I
sought
in
my
heart
to
give
my self
unto
Wine
.
5.
How
much
use
of
Wit
and
Reason
soever
Men
may
have
in
the
persuance
of
Earthly
delights
,
yet
while
they
are
seeking
in
their
hearts
,
to
give
themselves
away
to
these
things
they
are
but
taking
hold
of
Folly
,
and
though
the
Foolish
sinner
do
not
so
look
upon
his
way
while
he
is
pursuing
his
Idols
,
yet
when
God
awakes
him
whether
in
Wrath
or
in
Mercy
,
he
will
see
and
be
forced
to
say
that
he
hath
been
doing
nothing
but
taking
hold
of
Folly
,
for
Solomon
saith
,
he
Exercised
his
Wit
how
to
give
himself
unto
Wine
,
whereby
is
meant
all
these
pleasures
that
estranged
him
from
God
,
and
now
being
a
penitent
he
judges
his
so
doing
to
be
nothing
else
but
a
taking
hold
of
Folly
I
sought
in
my
heart
&c.
to
lay
hold
on
Folly
.
6.
As
Mens
corrupt
hearts
left
destitute
of
the
special
presence
of
Gods
Spirit
will
incline
them
in
some
respects
to
the
study
of
Wisdom
while
they
are
pursuing
their
Idols
,
that
they
may
manage
their
outward
Affairs
so
as
they
may
be
the
fitter
to
possess
the
sweetness
they
aim
at
in
the
injoyment
of
these
Idols
,
that
they
may
be
the
more
able
to
defend
their
way
with
shew
of
Reason
,
to
hide
from
others
their
defection
from
God
,
and
to
keep
their
Reputation
unstained
:
So
may
the
Lord
vouchafe
upon
them
even
then
,
the
Exercise
of
Wit
and
Reason
,
that
he
may
make
use
of
them
to
do
somthing
for
his
publick
Honour
before
the
World
,
while
they
are
doing
him
much
dishonour
privately
,
and
that
he
may
ingage
them
the
more
when
they
come
to
themselves
to
employ
their
Wit
for
him
;
For
,
Solomon
now
estranged
from
the
Lord
while
he
was
giving
himself
unto
Wine
-
and
so
laying
hold
on
Folly
,
was
notwithstanding
acquainting
his
heart
with
wisdome
.
7.
Satan
doth
not
at
the
first
tempt
Men
to
that
hight
of
Wickedness
which
he
intends
to
have
them
at
afterward
,
he
will
not
only
permit
,
but
incite
them
unto
such
a
wise
ordering
of
their
carriage
both
in
Civil
and
Religious
performances
,
as
may
hide
from
others
the
tendency
of
their
way
,
and
silence
for
a
time
their
own
Conscience
See
.
2
Sam:
15.7
.
Prov:
7.14
.
Counting
it
sufficient
at
first
to
get
their
Zeal
in
Religions
duties
abated
,
and
the
delight
of
the
heart
drawen
toward
these
things
which
may
prove
an
inlet
and
occasion
to
further
Temptations
;
for
thus
was
it
with
Solomon
at
the
beginning
of
his
defection
from
the
Lord
,
he
sought
in
his
heart
to
give
himself
unto
Wine
,
yet
so
as
he
acquainted
his
heart
with
Wisdom
,
which
may
be
understood
both
of
his
wise
Managing
the
Affairs
of
his
Kingdome
,
and
his
visible
respect
to
Religious
Ordinances
,
which
afterward
he
shook
off
when
he
Established
Idolatry
1
King
11.7.8
.
It
is
a
great
guilt
in
Men
to
allow
themselves
in
every
way
of
using
lawful
comforts
which
doth
not
desturb
their
Reason
,
or
make
them
incapable
of
manageing
their
civil
Affairs
,
and
of
ordering
their
External
Cariage
in
Religious
duties
,
while
in
the
mean
time
the
bent
of
their
heart
is
after
their
sensual
satisfaction
in
the
use
of
any
Earthly
delight
,
though
never
so
lawful
,
for
there
is
no
ground
to
think
that
Solomon
did
so
give
himself
to
Wine
that
he
turned
a
Drunkard
,
or
indisposed
himself
for
managing
his
affairs
Civil
or
Ecclesiastick
in
a
prudent
manner
,
yea
the
contrary
is
intimated
here
while
he
saith
,
that
when
he
gave
himself
to
Wine
He
was
acquainting
his
heart
with
Wisdom
,
and
yet
he
saith
now
being
a
penitent
that
he
was
even
then
taking
hold
of
Folly
.
9.
A
true
penitent
reclaimed
from
sin
,
should
impartially
reflect
upon
,
and
relate
as
is
needful
,
both
how
far
he
hath
given
up
himself
to
pursue
his
Idols
,
and
what
proofs
of
undeserved
respect
from
the
Lord
he
hath
had
continued
with
him
,
and
hath
abused
in
the
time
of
his
defection
,
that
so
he
may
be
the
more
vile
in
his
own
Eyes
,
the
more
thankfull
to
the
Lord
,
and
ingaged
now
to
imploy
his
wit
and
parts
for
him
,
for
,
Solomon
being
now
a
penitent
relates
both
how
far
he
gave
up
himself
to
his
pleasures
,
and
how
far
the
restraining
Grace
of
God
was
imployed
for
him
at
that
time
,
not
suffering
him
altogether
to
lose
the
Exercise
of
his
Wisdome
,
I
gave
my
heart
to
Wine
,
yet
acquainting
my
heart
with
Wisdom
.
10.
So
easily
are
the
sparkles
of
unmortified
Corruption
inflamed
,
even
with
the
very
mentioning
of
sinful
courses
,
especially
such
as
have
much
sensual
pleasure
in
them
,
that
there
is
need
with
the
mentioning
of
them
to
mention
also
the
Folly
,
Bitterness
,
and
hazard
of
them
.
Therefore
doth
Solomon
in
the
former
words
immediately
subjoyn
his
Censure
of
his
course
as
Madness
,
to
his
expressing
of
his
purpose
to
pursue
his
pleasures
,
and
here
while
he
speaks
of
his
giving
himself
unto
Wine
,
he
calls
it
a
taking
hold
of
Folly
.
11.
As
there
is
some
chief
good
to
be
attained
in
this
life
,
which
every
Man
should
seek
after
,
and
do
something
every
day
of
his
Life
for
attaining
to
,
so
,
nothing
is
to
be
esteemed
that
good
,
but
only
that
which
Men
may
enjoy
all
their
Days
,
and
which
may
be
able
to
yeild
them
true
comfort
in
all
the
variety
of
Conditions
they
can
be
in
,
and
this
only
the
favour
of
God
,
and
fellowship
with
him
in
Christ
by
the
Spirit
is
able
to
do
,
Ps:
34.12
.
&c.
For
,
here
Solomon
supposes
such
a
good
to
be
,
and
to
be
sought
after
while
he
saith
till
I
might
see
what
is
that
Good
for
the
Sones
of
Men
which
they
should
do
under
Heaven
all
the
dayes
of
their
Life
.
12.
Even
these
who
have
not
only
been
determined
and
clear
concerning
that
wherein
Mans
cheif
good
doth
consist
,
but
have
been
long
in
posession
and
injoyment
of
it
,
may
be
for
a
time
so
earnest
in
the
pursuit
of
their
sensual
pleasures
,
and
so
forgetful
of
what
they
have
formerly
found
in
fellowship
with
God
,
that
their
chief
good
may
be
a
seeking
to
them
,
and
any
apprehensions
they
have
of
it
,
may
be
that
it
is
in
these
things
that
are
most
contrary
to
it
,
For
,
here
Solomon
expressing
the
end
of
his
forementioned
course
,
speaks
as
a
Man
in
the
mist
concerning
that
true
good
,
and
as
apprehending
it
to
be
in
sinful
delights
,
such
as
Wine
,
to
which
he
saith
he
gave
up
himself
,
while
he
saith
till
I
might
see
what
was
that
good
for
the
Sones
of
Men
which
they
shoud
do
,
all
the
dayes
of
their
Life
.
Verse
IV.
I
made
me
great
Works
,
I
builded
me
〈◊〉
,
I
planted
me
Vineyards
.
V
,
I
made
me
Gardens
and
Orchards
,
and
I
planted
Trees
in
them
of
all
kind
of
Fruits
.
VI.
I
made
we
Pools
of
Waters
,
in
water
therewith
the
wood
that
bringeth
forth
Trees
.
VII
.
I
got
me
servants
and
maidens
,
and
had
servants
been
in
my
house
;
also
I
had
great
possessions
of
great
and
small
cattel
,
above
all
that
were
in
Jerusalem
before
me
.
VIII
.
I
gathered
me
also
silver
and
gold
,
and
the
peculiar
treasure
of
Kings
,
and
of
the
provinces
:
I
got
me
men
singers
and
Women
singers
,
and
the
●●ights
of
the
sones
of
men
,
as
musical
instruments
,
and
that
of
all
sorts
.
THis
penitent
Preacher
having
with
grief
related
his
former
sinful
purpose
to
pursue
his
pleasures
,
he
doth
here
reckon
out
,
what
fair
Advantages
he
had
●●tting
him
for
injoying
as
much
thereof
as
any
Man
could
expect
to
find
,
or
the
choice
and
flower
of
all
the
Inferiour
Creatures
could
yeeld
unto
him
,
As.
1.
His
stately
buildings
of
all
Sorts
,
which
might
serve
not
only
for
Commodious
Habitation
,
but
for
strengths
against
his
Enemies
,
and
monuments
of
his
power
and
greatness
,
as
may
be
seen
1
Kings
7.1
.
2.
&c.
and
chap.
9
,
15.
&c.
2.
His
plantations
of
all
sorts
,
whence
he
might
have
Meat
,
Drink
,
Medicines
,
and
variety
of
Fruits
for
profit
,
or
pleasure
;
so
that
his
dwelling
seemed
another
Eden
or
Paradise
,
as
the
word
translated
Orchards
is
in
the
Original
Verse
4
,
5.3
.
His
ponds
or
pools
of
water
,
both
to
contain
Fish
for
Pleasure
and
Food
,
for
the
words
translated
Pools
of
water
,
is
rendered
Fish
pools
Cant.
7.2
.
And
likewise
to
water
his
various
inflosures
which
for
largeness
he
calls
a
Wood
or
Forrest
ver.
6.4
.
His
numerous
train
of
attendants
of
both
Sexes
,
and
of
these
some
strangers
which
he
get
to
himself
,
that
is
either
bought
with
Money
,
or
took
in
war
,
or
hyred
from
abroad
,
from
whom
the
best
of
the
Custumes
in
forreign
places
might
be
learned
,
and
some
borne
in
his
house
who
in
some
case
(
according
to
the
Law
)
were
his
own
for
ever
Exod:
21.6
.
And
would
love
his
Family
as
their
own
native
soil
,
and
so
the
more
faithfully
manage
his
affairs
.
5.
His
great
store
〈◊〉
of
all
sorts
of
Cattel
▪
about
which
these
Servants
of
his
might
be
employed
,
and
whereof
he
had
greater
abundance
than
any
of
his
Predecessors
ver.
7.6
.
His
great
plenty
of
the
best
sorts
of
Mony
,
Jewels
and
other
precious
things
,
and
these
out
of
the
Treasures
of
neighbouring
Princes
and
Countries
who
were
either
subdued
by
him
,
or
from
their
reverence
and
respect
to
him
,
or
for
fear
of
him
,
did
send
the
best
of
their
Riches
in
Gifts
and
presents
to
him
.
1
King
.
4.21
,
24.
And.
7.
For
banishing
of
sad
thoughts
which
might
be
intermixed
with
all
these
injoyments
,
he
had
variety
of
excellent
Musick
,
both
Vocal
(
and
that
both
of
Men
and
Women
)
and
Instrumental
called
the
delights
of
the
sons
of
men
,
because
therewith
Men
use
to
be
much
ravished
.
All
which
seven
might
seem
to
make
up
the
most
perfect
earthly
Happiness
that
Man
can
attain
unto
,
and
may
be
conceived
to
be
here
reckoned
out
so
particularly
for
two
causes
mainly
;
First
,
that
his
sad
Censure
which
he
passeth
afterward
upon
all
these
as
insufficient
for
satisfying
the
Soul
,
and
unworthy
to
be
chosen
and
delighted
in
as
the
Happiness
of
a
Reasonable
creature
,
may
have
the
more
weight
,
and
be
the
better
believed
,
seeing
he
doth
not
under
value
that
whereof
he
had
not
Experience
himself
,
and
so
might
he
suspected
to
envy
in
others
,
but
what
himself
had
long
and
in
a
full
measure
enjoyed
And
Secondly
,
that
by
reflecting
upon
the
Lords
liberality
to
him
in
these
injoyments
,
he
might
the
more
aggravate
his
own
ingratitude
,
and
promove
his
Repentance
,
having
made
such
defection
from
the
Lord
after
all
these
ingagements
:
and
however
the
use
of
the
things
themselves
be
not
simply
sinfull
,
nor
business
about
them
,
be
to
be
absolutly
condemned
,
especially
in
such
a
man
as
he
,
yet
considering
the
event
,
his
fearfull
falling
from
God
,
and
what
himself
intimats
in
the
following
words
of
the
excess
of
his
delight
in
these
things
ver.
10.
And
what
the
Lord
seems
sharply
to
insinuate
to
him
immediatly
after
the
finishing
of
these
great
workes
,
not
only
of
Hazard
,
but
of
an
inclination
in
him
,
to
abuse
all
.
1
Kin.
9
,
6.
It
is
not
unsafe
to
think
that
his
estrangement
and
defection
from
the
Lord
,
had
its
rise
from
the
excess
of
his
delight
in
the
things
here
mentioned
,
and
that
while
he
was
imployed
about
them
,
as
he
here
relates
,
his
defection
hath
been
already
begun
upon
his
Spirit
,
as
was
hinted
before
.
Hence
Learn
1.
There
is
in
the
best
such
imperfection
of
love
to
God
,
and
such
strength
of
love
to
themselves
,
that
though
they
stand
in
need
of
frequent
Exhortations
,
incouragments
and
threatnings
,
to
put
them
to
that
work
which
concerns
Gods
Glory
and
their
own
spiritual
good
,
yet
will
they
freely
and
of
their
own
accord
without
these
,
sett
about
other
works
for
their
own
pleasure
and
satisfaction
,
which
will
take
them
longer
time
,
more
pains
and
Expences
;
for
,
even
Solomon
behoved
to
be
prest
by
frequent
charges
and
manifold
incouragments
to
the
worke
of
building
of
the
Temple
.
1
Chron.
22
,
6.11.16
.
For
which
many
materials
,
and
workmen
also
were
provided
to
his
hand
,
and
yet
without
any
of
these
he
is
of
his
own
accord
forward
enough
to
make
great
workes
for
himself
,
one
whereof
,
to
wit
,
his
own
house
did
take
him
much
more
time
,
and
probably
much
more
expences
than
the
building
of
the
house
of
the
Lord
,
and
this
his
forwardness
,
in
these
works
that
were
for
himself
only
,
and
his
eying
of
himself
too
much
in
making
of
them
,
is
insinuate
in
this
word
to
me
so
oft
repeated
in
the
Original
,
I
made
to
me
great
Works
,
and
I
built
to
me
houses
&c.
2.
The
Lord
hath
wisely
hedged
about
earthly
pleasures
with
much
toil
and
pains
,
and
hath
made
the
attaining
of
them
very
difficult
;
so
that
a
man
shall
spend
a
great
part
of
his
time
and
strength
before
he
come
to
injoy
that
measure
of
them
wherein
with
any
shew
of
Reason
he
can
expect
the
least
satisfaction
;
and
this
he
hath
done
that
man
who
can
promise
but
little
time
to
himself
,
or
strength
to
pursue
these
Earthly
delights
,
may
despair
of
finding
satisfaction
in
them
,
and
so
may
be
moved
to
inquire
whether
there
be
not
a
shorter
cutt
to
happiness
,
and
may
betake
himself
to
the
study
of
Reconciliation
with
God
in
Christ
and
fellowship
with
him
,
wherein
he
may
be
sure
to
find
true
pleasure
,
and
may
come
at
the
same
sooner
and
with
less
pains
;
for
Solomon
who
had
as
much
use
of
his
wit
,
as
any
that
shall
come
after
him
,
Eccl.
2
,
12.
having
proposed
pleasure
to
himself
,
he
tells
here
what
he
had
to
do
,
before
he
attained
to
it
,
how
many
things
were
necessary
for
it
,
and
yet
that
all
came
short
of
giving
him
satisfaction
.
I
made
me
great
works
,
I
builded
,
I
planted
&c.
3.
Fallen
man
may
read
his
Misery
by
sin
,
upon
his
outward
condition
in
the
World
,
upon
all
the
Creatures
,
and
his
endeavours
about
them
for
happiness
:
while
he
builds
houses
he
may
consider
that
the
open
air
is
hurtfull
to
him
,
wherein
he
could
have
lived
in
innocency
without
cloathing
,
and
that
now
there
is
not
a
Commodious
habitation
for
Man
exiled
out
of
Paradice
,
till
he
be
at
the
pains
to
make
it
:
while
he
plants
he
should
remember
the
Curse
upon
the
Earth
,
for
his
fake
,
that
it
will
not
yeild
him
what
is
comfortable
and
usefull
for
him
,
till
he
sweat
for
it
:
and
while
he
makes
Pools
for
water
,
he
should
remember
that
the
Sea
and
Clouds
are
not
so
willing
as
sometime
they
were
to
serve
him
,
who
is
now
become
so
prone
to
abuse
his
fellow
Creatures
;
for
upon
these
things
and
mans
endeavours
about
them
,
and
disappointment
of
satisfaction
in
them
,
Solomon
reads
Vanity
and
vexation
of
Spirit
,
and
reckons
them
out
here
as
things
he
is
to
pass
that
sentence
upon
ver.
11.
I
made
me
great
works
,
I
built
,
I
planted
,
I
made
me
Pools
,
&c.
And
all
is
Vanity
.
4.
The
Lord
hath
not
(
as
in
justice
he
might
)
wholly
deprived
man
of
his
Dominion
over
the
Creatures
,
but
hath
left
in
them
some
inclination
to
be
subject
to
him
,
and
(
upon
his
pains
and
labour
about
them
)
serviceable
and
comfortable
to
him
;
that
when
the
Earth
yeilds
him
fruit
,
or
any
other
Creature
serves
him
,
he
may
acknowledge
the
Mercy
of
his
makes
who
hath
not
altogether
for
faulted
those
to
him
,
and
thereby
may
be
brought
to
consider
,
how
sweet
that
Estate
was
whence
he
is
fallen
,
to
seek
Reparation
of
it
in
Christ
,
and
so
to
be
the
more
ingaged
to
his
Obedience
;
For
,
here
Solomon
with
Labour
and
pains
,
hath
the
best
of
the
Creatures
serving
him
,
yeilding
him
matter
of
Comfort
and
Praise
,
and
ingaging
him
to
his
makers
Obedience
,
and
all
this
abundance
he
reckons
out
(
as
for
other
Reasons
so
for
this
)
that
he
may
commend
Gods
Goodness
in
vouchasing
that
upon
him
which
he
did
abuse
,
I
made
me
great
works
,
I
planted
,
I
builded
,
I
made
me
pools
,
and
I
got
me
men
Servants
.
&c.
5.
The
Lord
who
hath
made
of
one
Blood
all
nations
of
men
Act.
17.26
.
and
doth
not
respect
outward
differences
in
offering
and
bestowing
his
Grace
.
Gal:
3.28
.
hath
so
ranked
men
as
to
their
outward
State
and
Condition
,
that
some
of
them
should
be
Servants
to
others
,
and
others
should
be
Masters
and
have
many
under
them
,
that
his
indifferent
offering
of
his
Grace
to
both
sorts
,
and
bestowing
it
often
upon
the
meanest
,
may
the
more
commend
the
freedome
thereof
,
that
these
whom
his
providence
hath
subjected
outwardly
unto
others
,
may
seek
true
spiritual
freedome
,
and
to
be
equal
sharers
with
their
Masters
of
spiritual
priviledges
;
and
these
who
have
many
others
under
them
,
may
be
the
more
ingaged
to
serve
him
,
and
if
they
do
not
,
he
may
have
the
moe
witnesses
against
them
,
for
,
so
doth
providence
dispose
here
that
Solomon
hath
servants
and
maids
,
and
servants
born
in
his
house
.
6.
The
observation
of
the
Lords
Liberality
even
in
the
most
common
and
ordinary
proofs
thereof
,
were
it
but
in
the
bestowing
of
cattel
,
the
increase
,
and
preservation
of
them
,
should
not
be
thought
an
Exercise
unsutable
for
the
greatest
Spirits
and
the
most
eminent
Persons
,
who
stand
in
need
of
these
things
,
for
their
cloathing
,
nourishment
and
delight
.
Men
prove
themselves
brutish
in
their
disposition
,
who
being
served
by
the
beasts
,
do
not
take
notice
of
the
Lords
bounty
,
and
how
far
he
proves
his
Liberality
to
them
in
that
and
things
of
that
nature
,
beyond
others
;
for
here
this
penitent
man
reflects
upon
this
and
relates
it
as
a
proof
of
the
Lords
bounty
toward
him
,
and
that
with
grief
considering
it
had
been
abused
by
him
)
that
he
had
great
possessions
of
great
and
small
cattel
,
above
all
that
were
before
him
in
Jerusalem
.
7.
Were
men
never
so
great
and
eminent
in
the
World
,
they
should
not
keep
an
idle
train
of
Servants
and
attendants
meerly
for
the
maintaining
of
their
Grandure
,
much
less
for
serving
of
their
Lusts
,
they
should
keept
none
but
these
for
whom
they
have
both
maintainance
and
Imployment
;
for
,
Solomon
hath
many
Servants
,
but
he
hath
much
Work
for
them
,
he
hath
great
buildings
to
make
,
Vinyards
to
dress
,
Cattel
great
and
small
&c
,
which
require
many
hands
and
much
service
,
and
therefore
he
hath
servants
and
maids
,
and
servants
born
in
his
house
8.
The
Lord
is
absolute
owner
and
disposer
of
all
the
Riches
and
Treasures
in
the
World
,
he
can
direct
men
to
the
Bowels
of
the
Earth
,
where
Riches
ly
,
and
can
take
away
the
Treasures
of
Kings
and
Provinces
from
them
who
have
them
,
and
Inrich
others
with
them
at
his
pleasure
,
they
that
want
such
things
should
depend
upon
him
for
their
supply
,
who
can
if
he
think
it
fit
,
bring
them
to
their
hand
,
and
these
that
have
them
should
imploy
them
for
his
Glory
who
can
strip
them
of
them
when
he
will
for
so
Solomon
acknowledges
I
got
me
silver
and
gold
and
the
peculiar
Treasure
of
Kings
and
Provinces
,
9.
The
Lord
may
cast
plenty
of
outward
things
to
the
hands
of
men
who
he
knows
will
abuse
them
,
which
dispensation
of
his
is
Holy
,
seeing
he
withholds
only
that
influence
for
the
right
improving
of
them
,
which
he
is
not
bound
to
give
,
and
in
the
Issue
proves
Gracious
to
his
own
,
discovering
their
corruption
in
their
abuse
of
these
things
for
their
humbling
,
and
commending
his
Mercy
in
pardoning
of
them
,
the
consideration
whereof
should
make
these
who
want
such
things
,
Submissive
,
and
construct
well
of
the
Lord
us
intending
their
good
thereby
;
and
these
who
have
them
in
abundance
,
suspicious
of
themselves
least
they
abuse
them
,
and
fearfull
of
snares
to
their
Souls
in
them
,
for
it
is
clear
that
all
these
great
houses
,
buildings
&c.
were
abused
by
Solomon
1
King
:
11
:
7.8
.
And
yet
after
he
was
corrected
and
humbled
,
Mercy
was
manifested
to
him
.
10.
So
empty
are
all
the
Creatures
,
and
unable
to
give
satisfaction
,
that
when
man
hath
his
eye
fullest
of
the
most
delectable
sights
,
that
they
can
afford
him
,
his
taste
and
smell
refreshed
with
the
most
delicious
of
them
,
and
hath
under
his
hand
,
abundance
of
all
sorts
of
Riches
,
to
provide
him
with
things
necessary
for
the
time
to
come
,
his
heart
will
readily
be
frequented
with
sad
thoughts
,
in
the
midst
of
all
,
and
many
cares
and
fears
will
readily
mix
themselves
with
all
his
injoyments
,
Therefore
after
Solomon
hath
all
the
former
,
he
must
provide
Singing
men
,
and
singing
women
,
and
musical
Instruments
of
all
sorts
,
to
divert
his
heart
from
sad
thoughts
,
incident
to
him
in
the
midst
of
his
pleasures
.
11.
The
Children
of
men
as
such
,
are
prone
to
place
their
cheif
delight
,
in
these
things
that
satisfy
their
outward
senses
:
only
the
Children
of
the
Lord
having
the
presence
of
his
Spirit
,
can
delight
themselves
in
him
,
and
make
his
Praises
,
and
spiritual
Exercises
their
Recreation
;
for
,
Solomon
speaking
of
this
Musick
of
the
voice
and
Instruments
made
use
of
to
sweeten
the
forementioned
comforts
,
he
calls
it
the
The
delights
of
the
sons
of
men
.
Verse
9.
So
I
was
great
,
and
increased
more
than
all
that
were
before
me
in
Jerusalem
:
also
my
wisdom
remained
with
me
.
HAving
at
large
branched
out
his
earthly
injoyments
,
he
comes
now
to
shew
what
Observations
,
after
serious
reflecting
,
he
made
upon
himself
,
and
his
courses
:
The
First
is
concerning
his
outward
estate
and
condition
in
the
World
,
and
this
he
expresses
1.
Positivly
,
that
by
the
abundance
of
these
outward
injoyments
formerly
mentioned
,
he
was
Great
,
the
word
signifies
both
to
be
brought
to
a
very
high
pitch
of
Worldly
Excellency
,
and
Dignity
of
any
sort
,
and
likwise
to
have
a
great
deal
of
esteem
,
and
weight
in
the
mindes
of
others
in
the
World
.
2.
He
expresses
the
same
Comparativly
,
that
he
had
more
of
both
these
added
to
him
,
than
any
of
his
Predecessors
,
and
that
through
the
blessing
of
God
upon
him
,
and
his
affaires
,
in
Reference
to
which
this
word
increased
is
usually
taken
in
Scripture
Ps:
115.
14.
Whereby
it
appears
be
doth
now
take
notice
of
that
greatness
,
as
a
performance
of
the
Lords
promise
to
him
1
King
.
3.13
.
The
next
thing
he
observed
of
himself
,
and
the
Lords
dispensation
with
him
,
relates
to
the
inward
Disposition
and
fra●●e
of
his
Spirit
,
under
all
these
injoyments
,
and
that
is
that
his
wisdom
remained
with
him
,
or
as
the
word
signifies
,
was
his
constant
Servant
and
attendant
:
Now
though
it
cannot
be
denyed
,
but
that
under
his
greatest
defection
from
the
Lord
,
His
saving
Wisdome
,
(
for
the
habit
of
it
,
)
did
remain
with
him
,
that
being
the
seed
of
God
which
abideth
1
John
3.9
.
and
one
of
these
gifts
which
are
without
Repentance
Rom:
11
,
29.
Yet
it
seems
most
agreable
to
the
purpose
in
hand
to
take
this
Wisdom
for
that
singular
gift
of
knowledge
of
things
natural
which
Solomon
had
,
and
for
his
civill
Wisdom
or
moral
prudence
,
for
managing
his
affaires
and
keeping
up
his
Reputation
,
considering
that
even
that
would
readily
be
suspected
to
be
blasted
under
so
great
injoyment
of
sensuall
pleasures
,
and
especially
that
he
passes
censure
afterward
upon
all
the
courses
,
which
by
the
conduct
of
this
Wisdom
he
followed
as
Vanity
and
vexation
of
Spirit
.
Hence
Learn
,
1.
The
Lord
who
sees
it
fit
to
keep
some
of
the
dearest
of
his
People
very
low
and
despised
for
their
outward
condition
Ps:
119.141
.
deals
very
liberally
with
others
of
them
in
things
of
that
nature
,
so
as
to
gain
them
much
reverence
and
respect
in
the
mindes
of
the
men
of
this
World
,
who
ordinarily
bestow
their
esteem
upon
the
accompt
of
these
things
,
that
such
of
his
People
may
have
the
fairer
opportunity
to
do
good
to
the
Souls
of
others
;
for
,
so
liberally
did
he
deal
with
Solomon
in
the
particulars
forementioned
,
that
this
was
the
result
thereof
mainly
in
the
mindes
of
others
,
which
he
here
expresses
,
so
I
was
great
,
or
as
the
word
signifies
,
Honourably
thought
of
.
2.
Whatever
outward
greatness
,
and
esteem
in
the
World
,
the
Lord
vouchsafe
upon
any
of
his
Children
,
they
ought
carefully
to
observe
and
acknowledge
the
same
,
that
so
they
may
the
better
see
,
how
great
their
Obligation
is
to
Thankfulness
to
the
Lord
,
and
how
great
their
guilt
is
in
not
walking
answerably
to
it
,
and
so
be
the
more
humbled
;
for
,
so
doth
Solomon
(
and
doubtless
now
being
a
Penitent
for
such
causes
)
reflect
upon
and
acknowledge
that
greatness
,
which
Gods
goodness
had
advanced
him
to
.
So
I
was
great
and
increased
,
&c.
3.
It
is
lawful
for
the
Godly
to
compare
themselves
with
,
and
prefer
themselves
to
others
,
in
reference
to
the
Lords
Bounty
,
and
Liberality
toward
them
,
when
this
is
not
done
to
highten
their
own
conceit
of
themselves
,
Dan.
4
30.
when
nothing
is
attributed
to
their
own
worth
as
the
procuring
cause
thereof
,
Deut.
8.17
.
nor
That
Goodness
made
an
occasion
to
despise
others
who
possibly
have
not
received
so
much
,
Luke
18.11
.
But
to
make
themselves
the
more
Humble
and
Ashamed
,
considering
that
they
have
as
far
exceeded
others
in
Ingratitude
,
as
in
Receipts
,
and
to
ingage
them
to
excel
others
as
far
in
Humble
and
Thankful
walking
afterward
,
as
they
have
done
in
Mercies
formerly
bestowed
:
For
which
causes
it
is
that
Solomon
here
sets
out
his
greatnèss
comparatively
.
I
was
great
,
and
Increased
more
,
than
all
that
were
before
me
in
Jerusalem
.
4.
The
Lord
may
continue
with
men
,
the
exercise
of
common
Wisdom
and
Prudence
in
managing
their
visible
Conversation
before
others
,
even
when
they
being
estranged
from
him
,
have
lost
the
exercise
of
Heavenly
Wisdom
,
and
are
not
following
the
conduct
thereof
,
and
so
deserve
to
be
deprived
of
that
other
also
;
that
he
may
even
in
that
case
make
use
of
them
for
doing
him
some
Service
,
prevent
his
further
Dishonour
by
them
,
and
manifest
his
Mercy
by
covering
in
part
their
nakedness
,
which
would
be
shamefully
seen
,
if
he
should
(
when
he
is
provoked
)
withdraw
even
the
exercise
of
that
wit
which
they
abuse
;
for
this
last
clause
of
the
Verse
cannot
but
be
understood
so
,
as
to
relate
to
the
time
of
Solomon's
Defection
,
when
he
wanted
at
least
in
a
great
measure
,
the
exercise
of
Spiritual
Wisdom
,
seeing
it
comprehends
the
whole
time
of
his
prosperous
condition
which
continued
even
under
his
defection
,
1
Kings
10
,
28.
&
11.1
.
&c.
Even
then
when
He
was
great
and
Increased
,
his
Wisdom
remained
with
him
.
5.
So
prone
are
men
enjoying
plenty
of
outward
Delights
,
to
lose
even
the
Exercise
of
common
Prudence
and
Reason
,
and
to
give
up
themselves
as
Beasts
to
the
leading
of
their
sensual
Appetites
,
2
Pet.
2.12
.
that
it
is
a
Mercy
much
to
be
marked
and
acknowledged
for
a
man
to
have
any
measure
of
the
exercise
thereof
continued
in
that
Case
,
For
Solomon
speaks
of
this
as
a
remarkable
thing
,
which
hardly
would
be
expected
by
many
,
that
he
having
all
the
Delights
of
the
Sons
of
Men
,
being
so
great
,
and
increased
more
than
all
that
had
been
before
him
,
might
yet
truly
say
this
,
Also
my
Wisdom
remained
with
me
.
Vers
,
10.
And
whatsoever
mine
Eyes
desired
,
I
kept
not
from
them
,
I
withheld
not
my
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
.
SOlomon
goes
on
to
describe
further
the
frame
of
Spirit
he
had
under
his
Estrangement
from
the
Lord
,
and
the
Sense
he
had
thereof
,
being
now
a
Penitent
.
And
First
he
returns
again
to
show
how
fully
bent
he
was
to
pursue
his
sensual
Pleasures
,
and
this
he
holds
forth
in
two
Expressions
,
The
one
is
,
That
whatever
his
Eyes
desired
,
he
did
not
keep
from
them
,
By
his
Eyes
he
means
mainly
the
Affections
of
his
Soul
,
which
are
usually
so
exprest
in
Scripture
,
especially
when
Lust
or
Desire
is
attributed
to
them
,
1
Joh.
2.16
.
Because
these
take
in
Objects
to
the
Affections
,
Job
.
31.1
.
And
do
in
some
sort
bewray
the
tendency
of
the
Affections
toward
these
Objects
,
2
Pet:
2.14
.
And
so
the
Eyes
of
the
Body
are
here
also
comprehended
;
These
he
confesses
he
did
not
separate
,
or
put
far
away
from
(
as
the
Word
signifies
)
these
Objects
to
which
they
were
of
themselves
strongly
inclined
,
as
he
should
have
done
,
Job
.
31.1
,
By
the
exercise
of
holy
reason
,
and
Grace
which
he
had
in
the
habit
.
The
other
expression
is
That
he
with-held
not
his
Heart
from
any
joy
,
Which
adds
to
the
former
,
that
as
he
did
not
separate
his
Eyes
,
or
Affections
from
the
Objects
which
proved
a
snare
to
him
,
so
he
did
not
put
a
Bridle
,
or
Restraint
(
as
the
Word
translated
With-held
signifies
)
of
the
Fear
of
God
and
Thoughts
of
his
Love
upon
his
Affections
;
nor
did
he
prohibite
them
,
which
is
the
chief
signification
of
the
Word
,
by
his
reason
,
to
ingage
deeply
in
the
Love
of
these
Delights
,
however
lawful
in
themselves
▪
Now
these
expressions
cannot
be
understood
as
holding
forth
no
more
than
the
use
of
his
lawful
Liberty
in
injoying
his
allowed
Comforts
,
seeing
the
plain
and
literal
Sense
of
them
is
so
far
from
what
is
commended
of
that
sort
in
other
Scriptures
,
such
as
the
making
a
Covenant
with
the
Eyes
,
as
Job
did
,
and
praying
to
turn
them
away
from
beholding
Vanity
as
David
did
Psal.
119.37
.
And
so
unlike
to
that
command
which
doubtless
had
been
oft
prest
upon
Solomon
,
to
rejoyce
in
trembling
:
Besides
,
if
what
he
took
had
been
allowed
liberty
,
and
joy
of
the
right
stamp
,
whereof
he
here
speaks
,
he
could
not
have
past
such
a
censure
,
as
he
doth
in
the
following
words
,
upon
his
persuit
thereof
:
And
therefore
must
be
understood
of
the
sinful
excess
of
his
Affections
pouring
themselves
out
upon
creature
Comforts
.
Secondly
,
He
giveth
two
reasons
why
he
took
this
Liberty
to
himself
,
which
then
had
been
prevalent
with
him
,
but
now
did
increase
his
Grief
,
that
they
should
have
been
so
:
The
1.
is
,
That
his
Heart
rejoyced
in
his
Labour
,
The
meaning
whereof
is
,
because
he
found
such
strength
of
Body
,
and
of
his
natural
Spirit
,
that
his
very
pains
and
toil
(
as
the
word
Labour
signifies
)
were
pleasant
to
him
,
therefore
he
took
this
Liberty
.
The
2.
is
,
That
this
was
his
Portion
,
which
is
not
to
be
understood
,
as
if
God
had
allowed
him
to
satisfy
himself
with
these
earthly
injoyments
,
without
Fellowship
with
himself
,
but
that
he
did
satisfy
himself
too
much
with
the
same
,
during
the
time
of
his
distance
from
the
Lord
,
as
if
they
had
been
his
Portion
,
which
he
might
indeed
have
taken
as
a
Portion
sufficient
to
encourage
him
in
seeking
a
better
,
ver.
10.
Thirdly
,
He
passeth
Censure
upon
the
whole
,
to
wit
,
all
his
earthly
Injoyments
,
and
his
Delight
in
them
,
as
hath
been
explained
,
and
that
his
censure
may
have
the
more
weight
,
he
showes
it
was
past
,
after
he
had
turned
his
Face
about
,
as
the
Word
signifies
,
that
is
,
after
serious
reflection
,
as
a
Penitent
,
both
upon
all
the
Works
he
had
done
,
and
upon
what
he
intended
to
do
,
but
got
not
accomplished
:
And
this
he
doth
in
three
Branches
.
1.
That
he
had
met
with
nothing
,
but
emptiness
,
or
disappointment
of
any
true
satisfaction
,
which
is
Vanity
.
2.
That
his
Spirit
was
eaten
up
,
or
gnawn
away
with
the
tormenting
challenges
of
his
Conscience
,
for
pouring
out
his
delight
so
much
upon
these
things
:
This
is
the
vexation
,
he
speaks
of
.
And
3.
That
there
was
no
profit
in
all
these
things
,
or
his
Delight
in
them
:
the
Original
bears
,
he
found
nothing
remaining
over
and
above
,
that
is
,
nothing
besides
disappointment
and
vexation
.
Hence
we
may
Learn
1.
When
the
Lord
is
not
made
the
Prime
Delight
of
the
Souls
of
men
,
as
he
alone
deserves
to
be
Cant.
2.3
.
there
is
nothing
that
can
be
represented
to
them
as
desirable
,
or
pleasant
,
but
they
are
ready
to
give
up
themselves
to
it
,
so
that
they
have
his
restraining
Grace
to
thank
,
that
they
are
keept
back
from
the
most
hainous
Wickedness
;
for
,
now
while
Solomon
is
not
delighting
in
keeping
Fellowship
with
God
,
his
affections
are
let
loose
,
and
not
kept
back
from
any
thing
they
incline
to
,
and
his
Heart
is
not
with-held
by
him
,
from
any
thing
he
apprehended
would
make
him
joyful
:
And
therefore
he
had
not
himself
to
thank
,
that
he
fell
not
(
though
his
falls
were
very
hainous
)
to
Witchcraft
and
Persecution
,
as
Manasseh
did
,
seeing
he
speaks
this
truly
of
himself
,
Whatsoever
my
Eyes
desired
,
I
kept
not
from
them
,
I
withheld
not
my
heart
from
any
joy
.
2.
A
true
Penitent
will
not
only
reflect
with
grief
upon
his
former
practices
in
themselves
sinful
,
but
likewise
and
mainly
,
upon
the
excess
and
impetuous
violence
of
his
Heart
and
Affections
,
going
after
things
in
themselves
lawful
,
not
only
will
he
so
look
upon
what
he
hath
given
his
Heart
to
,
and
fix'd
his
Eyes
upon
;
but
also
upon
what
he
did
not
keep
his
Eyes
,
nor
with-held
his
Heart
from
,
though
otherwayes
he
hath
been
hindered
,
and
will
mourn
for
the
same
;
for
,
so
doth
Solomon
regrate
here
,
as
the
ground
of
the
vexation
of
his
heart
,
that
Whatever
his
Eyes
desired
,
he
kept
not
from
them
,
nor
with-held
his
Heart
from
any
joy
:
Though
it
is
very
probable
,
that
there
were
some
things
his
Eyes
desired
,
that
were
kept
from
them
,
and
some
Joyes
from
which
his
Heart
was
with-held
.
3.
So
strong
is
the
baiss
of
a
mans
heart
estranged
from
God
,
after
sensual
Delights
,
and
so
assiduous
and
importunate
Suiters
of
them
,
are
his
Affections
,
that
except
these
things
that
are
sinful
,
or
may
prove
occasions
of
sin
to
him
,
be
either
separate
from
him
,
and
so
put
without
his
reach
,
or
the
forcible
restraint
of
Love
to
Christ
vouchsafed
in
that
case
,
come
in
upon
his
Heart
,
and
sweeten
it
more
than
it
can
apprehend
any
delight
beside
could
do
,
2
Cor.
5.14
.
Or
the
powerful
apprehension
of
Terror
from
the
Lord
,
if
he
should
medle
with
sinful
pleasures
,
Job
31.23
.
the
Heart
and
Affections
,
will
run
forth
excessively
upon
them
;
so
that
whoever
would
be
kept
from
sin
,
must
carefully
watch
against
all
occasions
of
sining
:
For
Solomon
here
regrats
that
he
did
not
separate
these
Delights
from
his
Eyes
,
and
that
he
did
not
bridle
his
Heart
from
them
,
as
the
Word
signifies
,
importing
hereby
what
he
should
have
done
,
if
so
be
he
would
have
kept
himself
free
of
these
things
,
which
afterward
proved
vexation
of
Spirit
to
him
,
and
Whatever
mine
eyes
desired
,
I
kept
not
from
them
,
I
with-held
not
my
Heart
from
any
joy
.
4.
The
wise
Lord
,
who
measures
out
to
some
of
his
Children
that
are
dearest
to
him
,
such
a
bitter
cup
,
that
they
have
seldom
,
or
never
sensible
Pleasure
in
what
they
do
or
enjoy
in
this
World
,
and
this
even
while
they
are
walking
with
him
,
and
far
from
delighting
in
things
sinful
,
Job
.
21.25
.
Psal.
88.15
.
sees
it
fit
to
let
others
of
his
people
,
while
they
are
presuing
things
sinful
,
or
things
lawful
in
a
sinful
way
,
taste
largely
of
Joy
and
Contentment
,
and
have
their
Hearts
up
in
their
way
,
not
because
he
thinks
little
of
their
Sins
,
But
that
by
his
Indulgence
,
he
may
hasten
their
Repentance
,
or
(
if
they
do
not
make
this
use
thereof
)
increase
the
bitterness
of
their
exercise
afterward
,
for
their
further
Humiliation
:
for
,
so
was
it
with
Solomon
while
he
was
giving
his
Heart
,
and
Affections
their
own
sway
,
in
the
pursuance
of
these
Delights
which
afterward
proved
vexation
to
him
;
I
with-held
not
my
Heart
from
any
joy
,
and
even
then
(
saith
he
)
my
Heart
rejoyced
in
all
my
Labour
.
5.
So
strong
is
the
delusion
of
that
Heart
,
which
is
left
destitute
,
of
the
gracious
and
lively
Operations
of
the
Spirit
of
Christ
,
and
is
pursuing
earthly
delights
,
that
even
these
exercises
and
courses
for
attaining
its
Idols
,
which
are
really
painful
and
spending
,
both
of
Body
and
Spirit
,
will
seem
joyful
and
pleasant
to
it
.
How
may
this
condemn
them
who
account
any
pains
in
Christ's
Service
,
which
is
true
Pleasure
Prov.
3.17
.
a
weariness
Mal:
,
1.13
.
for
,
Solomon
sinfully
pursuing
earthly
delights
,
saith
,
My
Heart
rejoyced
in
all
my
Labour
,
the
Word
signifies
Toil
and
Pains
even
unto
weariness
.
6.
Though
men
oftentimes
think
it
a
good
enough
Warrand
to
hold
on
in
their
sinful
way
,
that
their
Heart
prompts
them
so
to
do
,
and
that
they
can
take
joy
in
their
way
,
yet
when
the
Lord
awakes
the
Conscience
,
it
will
appear
to
be
so
far
from
a
Warrand
of
their
way
,
that
it
will
increase
their
grief
,
that
they
should
not
only
have
followed
their
sinful
wayes
,
but
likewise
should
have
had
Hearts
to
rejoyce
so
much
in
them
;
for
,
Solomon
gives
this
for
a
reason
prevailing
with
him
under
his
distance
from
the
Lord
,
to
give
up
himself
to
his
earthly
Pleasures
,
but
now
aggravating
his
guilt
,
and
his
grief
,
That
his
Heart
rejoced
in
all
his
Labour
.
7
,
Although
there
be
nothing
less
allowed
to
Believers
for
their
Portion
,
than
the
Lord
himself
,
his
Favour
and
Fellowship
,
which
alone
is
able
to
satisfy
them
,
Psal.
16.5
,
6.
yet
when
his
Spirit
is
withdrawn
from
them
,
they
will
seek
after
,
and
satisfy
themselves
with
the
perishing
delights
of
this
earth
as
their
portion
for
the
time
,
which
will
exceedingly
augment
their
grief
,
when
the
Lord
reclaims
them
,
for
this
other
reason
is
a
part
of
that
which
Solomon
found
now
to
be
vexation
of
Spirit
to
him
,
that
he
had
looked
upon
his
earthly
injoyments
,
and
his
joy
in
them
,
as
his
portion
;
And
this
(
saith
he
)
was
my
Portion
of
all
my
Labour
.
8.
As
men
deserted
of
God
go
on
in
their
own
wayes
,
and
never
turn
their
face
,
seriously
to
reflect
upon
what
they
have
done
,
so
,
when
his
Spirit
whom
they
have
grieved
,
is
pleased
to
return
again
,
they
will
make
it
their
exercise
,
to
look
back
upon
what
they
have
done
,
comparing
it
with
the
Rule
,
that
they
may
find
matter
of
Humiliation
from
it
,
for
,
so
is
it
here
with
this
penitent
,
then
I
looked
,
or
(
as
the
Word
is
in
the
Original
)
I
turned
my
face
,
importing
he
had
before
this
time
,
gone
on
and
never
looked
back
)
upon
all
the
Works
that
my
hands
had
wrought
.
9.
When
a
Prodigal
Child
of
God
is
come
to
himself
,
he
will
see
and
be
very
desirous
that
others
should
see
,
that
every
thing
he
hath
sought
after
as
his
Portion
,
hath
been
empty
and
void
of
any
true
satisfaction
,
that
every
thing
he
hath
poured
out
the
delight
of
his
Heart
upon
,
beside
the
Lord
,
and
Fellowship
with
him
,
hath
but
eaten
up
his
Spirit
,
and
left
him
nothing
there
but
the
gnawing
worm
of
an
accusing
Conscience
,
so
that
he
hath
nothing
of
true
profit
remaining
;
nay
,
nothing
at
all
,
beside
that
disappointment
and
vexation
:
And
if
it
be
thus
with
men
pursuing
excessively
pleasures
in
themselves
lawful
,
how
much
more
with
these
who
pursue
things
sinful
?
For
,
this
is
penitent
Solomon's
Censure
and
Judgement
past
upon
all
his
earthly
Pleasures
,
which
he
calls
all
to
consider
:
Behold
all
is
vanity
and
vexation
of
Spirit
,
and
there
is
no
profit
under
the
Sun
.
Verse
12.
And
I
turned
my self
to
behold
Wisdom
,
and
Madness
,
and
Folly
,
for
what
can
the
man
do
that
cometh
after
the
King
?
Even
that
which
hath
been
already
done
.
THis
Penitent
Preacher
having
with
Grief
related
and
censured
the
principal
courses
which
he
followed
,
during
his
distance
from
the
Lord
,
for
attaining
to
Happiness
,
Namely
,
the
contemplation
,
and
study
of
all
created
things
,
and
the
plentiful
injoyment
of
creature
Comforts
,
He
doth
now
compare
both
together
,
and
shows
first
how
serious
he
was
in
so
doing
,
he
turned
his
face
from
other
things
to
contemplate
Wisdom
,
whereby
is
meant
mainly
the
knowledge
of
things
Natural
and
Moral
,
or
whatever
mans
wit
,
without
the
special
conduct
of
the
Lords
Spirit
,
can
find
out
for
attaining
to
Happiness
,
And
Madness
and
Folly
,
by
which
he
means
all
these
sensual
Delights
formerly
mentioned
,
wherein
men
place
their
Happiness
,
As
he
had
looked
upon
both
apart
,
so
now
he
considers
both
joyntly
,
and
cannot
pass
from
his
former
Sentence
of
both
.
And
next
,
because
he
did
foresee
that
many
Inferior
to
him
,
would
presume
to
find
Happiness
where
he
had
been
disappointed
,
therefore
he
put
this
question
to
them
,
What
can
the
Man
do
that
cometh
after
the
King
?
Which
hath
the
force
of
a
denyal
(
as
appears
by
the
answer
here
subjoyned
)
viz.
That
no
man
after
Solomon
himself
should
ever
be
able
to
do
any
thing
to
lead
him
nearer
an
earthly
Felicity
,
by
trying
the
like
courses
,
than
he
had
done
:
And
the
ground
of
this
is
supposed
,
that
none
can
expect
to
have
more
advantages
,
and
helps
to
make
them
profit
in
such
a
study
,
and
successful
in
such
an
attempt
;
And
this
is
both
a
Reason
of
his
painful
study
,
taken
from
his
fitness
,
and
many
advantages
for
it
,
and
likwise
an
Argument
to
make
his
Judgment
and
Censure
past
upon
such
courses
,
have
the
more
weight
:
And
so
to
draw
others
from
essaying
to
seek
Happiness
in
the
like
way
.
Besides
what
was
observed
from
some
expressions
.
Chap.
1
,
17.
We
may
learn
1.
While
the
Heart
of
man
is
not
fixed
upon
the
Lord
,
and
taken
up
with
that
sweetness
which
is
to
be
had
in
his
Fellowship
and
Service
,
it
will
be
still
wandring
from
mountain
to
hill
,
forgetting
its
resting
place
,
which
proves
to
some
a
just
correction
in
displeasure
for
their
folly
,
and
to
others
a
merciful
exercise
to
make
them
return
to
their
first
Husband
:
For
,
Thus
doth
Solomon
,
beginning
to
be
reclaimed
from
his
defection
,
represent
himself
as
one
frequently
turning
himself
about
,
Having
said
in
the
former
verse
,
He
turned
his
face
,
he
saith
here
again
,
and
I
turned
my self
to
behold
,
&c.
2.
They
that
would
attain
to
any
degree
of
sound
knowledge
,
and
right
apprehension
of
things
,
which
may
be
profitable
for
themselves
and
others
,
they
must
not
only
have
their
Hearts
diverted
from
other
unprofitable
things
,
and
be
frequent
and
serious
in
their
thoughts
of
these
that
may
profit
,
but
after
they
have
looked
upon
every
one
of
them
apart
,
they
must
consider
them
joyntly
,
and
compare
one
of
them
with
another
:
For
,
here
Solomon
,
that
he
might
root
this
experimental
knowledge
in
his
own
Heart
,
concerning
the
insufficiency
of
all
the
Creatures
,
humane
endeavours
about
them
,
and
the
fullest
injoyment
of
them
,
for
bringing
about
mans
true
Happiness
,
after
he
had
considered
all
his
Courses
for
that
end
apart
,
he
turns
his
face
again
,
importing
his
seriousness
to
consider
them
jointly
,
I
turned
my self
to
behold
Wisdom
,
and
Madness
and
Folly
.
3.
The
utmost
of
Comfort
that
Creatures
can
yeild
,
when
Happiness
and
Contentment
is
sought
in
them
,
may
soon
be
attained
:
It
is
no
such
depth
,
but
that
it
may
be
sounded
by
these
who
will
put
it
to
the
tryal
,
which
yet
they
shall
do
to
their
great
grief
and
vexation
:
One
man
may
in
a
short
time
find
out
so
much
thereof
,
as
that
he
may
defy
others
after
him
to
find
more
:
Whence
appears
a
manifest
difference
between
Heavenly
and
Earthly
Consolations
,
the
Heavenly
being
still
upon
the
growing
hand
,
and
incomprehensible
by
any
of
the
Saints
till
in
Heaven
they
be
filled
with
all
the
fulness
of
God
,
Eph.
3.
19.
1
Cor.
2.9
.
For
,
here
Solomon
at
the
direction
of
the
Spirit
of
God
professeth
himself
to
have
been
at
the
bottom
of
earthly
delights
,
so
as
none
after
him
could
go
deeper
.
What
can
the
man
do
that
cometh
after
the
King
?
4.
The
Lord
hath
not
only
assured
us
by
his
Word
,
that
if
we
seek
Happiness
in
any
thing
beside
himself
,
we
shall
meet
with
disappointment
and
vexation
,
but
also
hath
given
us
experimental
Testimonies
thereof
,
under
the
hand
of
these
,
who
to
their
grief
have
essayed
it
,
whose
Testimony
we
cannot
in
reason
question
,
seeing
we
cannot
rationally
imagine
to
equal
,
much
less
to
excel
them
in
advantages
for
attaining
to
that
Happiness
;
For
here
is
the
Testimony
of
one
who
excelled
all
meer
men
in
Wisdom
and
many
other
things
also
,
giving
us
,
in
the
Lords
Name
,
warning
,
that
it
shall
be
folly
for
us
to
make
a
new
essay
of
finding
Happiness
where
he
was
disappointed
.
What
can
the
man
do
that
cometh
after
the
King
?
even
that
which
hath
been
already
done
.
5.
So
bent
are
the
Hearts
of
men
naturally
upon
an
Earthly
Happiness
,
Psal.
4.6
.
and
so
strongly
conceited
of
their
own
ability
to
attain
it
.
Job
11.12
.
that
though
they
hear
the
persuit
of
it
condemned
as
vain
and
vexatious
,
by
these
who
wanted
nothing
to
gain
credit
to
their
Testimony
,
yet
will
they
still
except
the
Lord
change
their
Heart
)
intertain
hopes
of
attaining
it
,
and
presume
to
do
something
more
for
that
end
than
any
others
have
done
before
them
:
For
this
Question
is
to
check
mens
vain
hopes
,
and
presumption
of
doing
some
new
thing
,
and
more
effectual
than
what
hath
been
done
before
,
for
attaining
to
Happiness
in
things
Earthly
;
What
can
the
man
do
that
cometh
after
the
King
?
even
that
which
hath
been
already
done
.
6.
As
it
is
no
sinful
arrogancy
nor
violation
of
Christian
modesty
,
to
commend
our selves
,
when
the
same
may
commend
the
Truth
,
and
is
done
for
that
end
;
so
when
it
is
necessary
for
men
to
speak
any
thing
may
savour
of
their
own
praise
,
or
preference
to
others
,
they
should
not
only
be
sure
,
that
they
speak
truly
,
and
have
a
good
Warrand
for
what
they
say
;
but
likewise
should
evidence
their
Modesty
and
Humility
in
so
doing
,
by
keeping
within
the
bounds
they
might
surpass
in
commending
themselves
:
For
,
Solomon
here
,
as
he
doth
to
the
advantage
of
the
Truth
commend
himself
,
so
he
doth
not
say
all
that
he
might
have
said
upon
the
Warrand
of
Gods
promise
to
him
,
and
testimony
concerning
him
,
1
King
.
3.11
.
but
modestly
imports
that
others
should
find
nothing
more
in
this
matter
than
he
had
found
:
What
can
the
man
do
that
cometh
after
the
King
?
even
that
which
hath
been
already
done
.
7.
The
more
fit
qualifications
,
and
advantages
the
Lord
hath
given
men
,
for
attaining
to
the
knowledge
of
the
Truth
,
as
they
should
be
the
more
diligent
in
improving
them
,
and
that
they
may
provoke
themselves
thereto
,
should
be
the
more
frequent
in
humble
reflecting
upon
any
thing
,
wherein
the
Lord
hath
made
them
to
excel
others
,
so
should
the
same
gain
the
more
weight
in
the
minds
of
People
to
the
message
they
carry
,
for
,
this
question
may
safely
be
taken
both
for
a
reason
,
why
Solomon
was
so
serious
in
the
study
of
the
way
to
Happiness
,
and
likewise
why
his
Doctrine
should
have
weight
with
all
that
hear
it
;
I
turned
my self
to
behold
—
,
and
what
can
the
man
do
that
cometh
after
the
King
?
even
that
which
hath
been
already
done
.
8.
It
is
the
Lords
way
,
who
searches
and
knows
the
Hearts
of
men
,
to
meet
with
the
most
secret
motions
and
inclinations
thereof
,
by
his
Word
:
and
therefore
it
should
be
the
study
of
all
his
Ministers
so
to
apply
his
Truth
,
as
the
same
may
discover
the
hidden
wickedness
of
Peoples
Heart
,
Isaiah
58.1
.
And
so
should
it
be
the
great
desire
of
people
to
have
the
secrets
of
their
Heart
discovered
to
them
by
the
Word
,
1
Cor.
15.25
.
For
,
Solomon
here
clearly
meets
with
that
deceiving
fancy
of
mens
Hearts
,
which
makes
them
think
,
that
albeit
he
had
missed
Happiness
in
his
way
▪
yet
possibly
they
might
come
after
him
,
and
find
it
out
,
while
he
saith
,
What
can
the
man
do
that
cometh
after
the
King
?
even
that
which
hath
been
already
●ine
.
Verse
13.
Then
I
saw
that
Wisdom
excelleth
Folly
,
as
far
as
Light
excelleth
Darkness
.
14.
The
wise
mans
Eyes
are
in
his
Head
,
but
the
Fool
walketh
in
Darkness
:
And
I
my self
perceived
also
that
one
event
happeneth
to
them
all
.
SOlomon
having
compared
together
these
two
principal
wayes
,
wherein
the
most
part
of
men
seek
to
attain
Happiness
,
and
whereof
Himself
had
tryed
the
outmost
,
and
having
declared
them
equally
insufficient
for
that
end
;
least
he
might
be
thought
to
undervalue
the
one
(
viz.
the
study
of
Natural
Wisdom
,
or
Moral
Prudence
)
in
all
other
respects
,
as
he
had
done
in
order
to
its
leading
the
Students
of
it
to
true
Happiness
;
He
doth
here
commend
it
as
a
good
Gift
of
God
,
fit
to
be
a
handmaid
to
saving
knowledge
,
and
mainly
as
it
serves
for
the
advantage
of
humane
Society
and
prefers
the
study
of
it
to
the
other
,
viz.
The
voluptuous
,
or
sensual
Life
,
which
is
spent
in
Carnal
pleasures
,
which
he
calls
Folly
,
because
it
doth
much
darken
mens
reason
,
and
turn
them
Sottish
,
who
give
up
themselves
to
it
:
And
this
preference
of
the
one
to
the
other
,
He
illustrats
by
the
similitude
of
Light
,
which
far
excels
Darkness
,
vers
.
13.
And
proves
the
same
by
Reason
,
taken
from
the
effects
of
both
,
to
wit
,
That
the
man
indued
even
with
this
common
sort
of
Wisdom
hath
his
Eyes
in
his
Head
:
The
meaning
whereof
is
,
that
he
is
by
it
much
enabled
to
foresee
the
hazards
and
advantages
of
his
Civil
Conversation
,
to
guard
himself
against
the
one
,
and
provide
for
the
other
,
and
so
in
some
measure
to
walk
equitably
,
and
soberly
,
for
the
good
of
humane
Society
;
while
as
on
the
contrary
,
the
Sensual
man
,
who
hath
drowned
his
wit
in
his
Pleasures
,
is
as
if
his
Eyes
were
in
the
soles
of
his
feet
,
and
so
he
walks
inconsiderately
,
and
is
ready
to
run
into
many
hazards
unawares
,
as
one
that
is
walking
in
the
dark
.
Now
though
all
that
is
here
said
to
the
commendation
of
this
Wisdom
,
doth
truly
,
and
far
more
ominently
agree
to
saving
knowledge
;
yet
by
what
he
spoke
of
this
Wisdom
,
Chap.
1.
ver.
17.18
.
and
by
what
he
speaks
afterward
of
the
woful
effects
of
it
in
this
Chapter
,
it
doth
clearly
appear
that
he
intends
not
a
commendation
of
that
Heavenly
Wisdom
.
And
having
shown
wherein
the
one
of
these
courses
doth
excel
the
other
,
he
comes
to
show
in
the
next
place
,
wherein
they
both
agree
;
whereby
he
proves
the
vanity
and
weakness
of
that
Wisdom
(
for
leading
man
to
Happiness
)
which
he
had
commended
before
in
other
respects
.
The
first
thing
wherein
they
agree
,
is
,
That
the
same
events
are
common
to
these
that
are
Wise
,
and
to
these
that
are
Foolish
,
in
the
sense
formerly
mentioned
.
By
events
is
meant
(
as
the
word
signifies
)
the
Occurrences
of
Providence
,
which
fall
out
beyond
mans
foresight
or
expectation
.
And
though
the
Word
translated
(
event
)
be
used
in
Scripture
for
Prosperous
and
Comfortable
Occurrences
,
Gen.
24.12
.
yet
the
following
instance
makes
it
clear
,
That
it
is
to
be
understood
here
of
sad
and
dismal
events
,
and
such
as
are
contrary
or
do
come
against
(
as
the
Word
also
signifies
)
Mens
natural
Inclination
.
And
yet
the
meaning
is
not
as
if
every
one
of
both
sorts
of
men
here
spoken
of
,
did
alwayes
meet
with
the
same
kind
of
sad
events
,
seeing
experience
teacheth
,
that
some
sensual
voluptuous
Men
will
be
keept
free
of
such
,
and
suffered
to
enjoy
their
Pleasures
,
while
the
morally
wise
and
sober
Man
will
meet
with
them
sadly
;
But
the
meaning
is
that
neither
the
foresight
or
prudence
,
wherein
the
one
sort
please
themselves
,
as
the
best
way
to
their
Happiness
;
nor
the
abundance
of
earthly
Delights
,
whereof
the
other
hath
no
less
esteem
,
can
either
hold
off
or
sweeten
any
sad
event
that
may
befall
either
of
them
.
And
though
it
be
true
that
the
same
sad
events
for
the
substance
or
kind
of
them
,
may
in
time
befall
these
that
are
endued
with
saving
knowledge
,
which
do
befall
either
of
these
two
sorts
formerly
mentioned
;
yet
to
the
godly
the
natures
of
these
are
changed
,
to
work
for
their
good
,
Rom.
8.28
.
But
to
others
sad
events
are
incident
,
which
are
not
only
the
same
for
kind
,
but
alike
comfortless
.
Hence
L●●rn
1.
Even
of
these
Courses
which
natural
men
take
for
Happiness
,
and
which
are
equally
insufficient
for
bringing
it
about
,
there
are
some
of
them
to
be
preferred
to
others
,
as
having
less
open
dishonour
to
God
in
them
,
serving
more
for
the
good
of
humane
Society
,
and
the
temporary
comfort
or
the
men
them selves
,
and
keeping
them
in
fitter
Capacity
for
honouring
God
,
if
so
be
he
shall
visit
them
with
his
saving
Grace
;
as
the
study
of
Moral
Vertue
and
Wisdom
,
whereof
the
Lord
hath
some
sort
of
liking
Mark
10
;
21.
And
others
again
to
be
more
detasted
,
as
tending
more
to
the
publick
dishonour
of
God
,
Rom.
2.24
.
quenching
the
remainders
of
natural
light
in
men
Hose
4.11
.
and
rendring
them
incapable
of
Instruction
Prov.
5
,
12.
as
the
excess
of
Carnal
Pleasures
doth
,
which
is
here
called
Folly
;
For
,
Solomon
comparing
these
two
together
,
the
study
of
Moral
Wisdom
,
and
Sensuality
,
both
which
he
had
before
pronounced
vain
,
empty
of
satisfaction
,
and
insufficient
for
making
them
Happy
who
seek
no
better
,
he
doth
here
prefer
the
one
to
the
other
.
I
saw
(
saith
he
)
that
Wisdom
excelleth
Folly
.
2.
The
comparing
together
of
what
is
good
and
evil
,
better
and
worse
,
serves
much
for
the
producing
of
clear
thoughts
of
both
in
mens
minds
:
For
,
Solomon
having
shown
in
the
former
Verse
that
he
did
joyntly
consider
,
or
compare
together
,
Wisdom
and
Folly
,
gives
account
here
what
success
he
found
in
so
doing
;
Namely
,
that
he
is
now
able
to
shew
wherein
the
one
excels
the
other
,
and
wherein
they
both
agree
,
Then
I
saw
that
Wisdom
excelleth
Folly
.
3.
Whensoever
we
undervalue
any
thing
(
of
it self
good
)
in
reference
to
any
effect
which
it
is
insufficient
to
produce
,
and
so
put
it
out
of
that
place
,
whereunto
mens
ignorance
or
corruption
had
advanced
it
,
we
ought
to
be
very
careful
that
we
do
not
undervalue
it
absolutely
,
and
as
to
other
uses
and
effects
for
which
it
may
serve
,
but
still
to
give
it
its
own
due
▪
In
reference
to
these
:
It
being
manifest
by
experiece
that
when
any
thing
is
deservedly
cryed
down
in
some
one
or
other
respect
,
many
are
ready
to
cry
it
down
altogether
,
or
to
charge
others
with
so
doing
:
As
for
instance
Antinonians
,
hearing
good
Works
undervalued
in
the
point
of
Justification
,
they
unjustly
debase
them
,
in
reference
to
the
evidencing
of
the
likeliness
of
our
Faith
and
the
like
;
which
is
their
proper
place
:
And
the
Papists
finding
Us
to
put
them
from
having
hand
in
our
Justification
,
they
charge
Us
as
if
we
taught
that
they
were
altogether
needless
,
all
which
kinds
of
reasoning
are
confuted
by
Solomon
in
this
place
,
who
having
formerly
cryed
down
this
Wisdom
whereof
he
speaks
,
as
utterly
unable
to
direct
man
to
his
True
Happiness
,
he
doth
here
commend
it
,
as
to
other
more
inferior
effects
,
Then
I
saw
that
Wisdom
excelleth
Folly
,
as
far
as
Light
,
&c.
4.
The
use
of
similitudes
taken
from
things
Natural
,
or
Civil
for
clea●●ng
the
truth
of
things
Moral
or
Divine
▪
is
lawful
,
and
suteable
for
Preachers
of
the
Gospel
;
providing
they
be
apposite
;
decent
,
sparingly
used
▪
and
not
brought
for
proofs
but
illustrations
of
Truths
proven
:
For
so
doth
Solomon
here
illustrate
this
assertion
which
he
proves
afterward
by
a
very
pertinent
similitude
,
I
saw
that
Wisdom
excelleth
Folly
,
as
far
as
Light
excelleth
Darkness
.
5.
Men
altogether
blind
in
what
concerns
their
Soul
,
who
can
neither
see
their
spiritual
danger
,
nor
the
remedy
thereof
,
th●
both
be
clearly
held
out
to
them
,
may
be
very
sharp
sighted
in
things
belonging
to
this
Life
,
and
able
to
foresee
many
dangers
relating
thereto
,
that
they
may
eschew
,
or
prepare
for
them
,
and
many
advantages
,
that
they
may
procure
,
and
make
use
of
them
:
For
Solomon
,
commending
that
Wisdom
which
may
be
separated
from
saving
knowledge
;
He
saith
,
The
Wise
mans
Eyes
are
in
his
Head
.
6.
Excess
of
sensual
Pleasures
,
though
never
so
lawful
in
themselves
,
doth
exceedingly
darken
mens
wit
and
reason
,
and
so
makes
them
unable
to
discern
their
hazard
,
or
advantage
Spiritual
or
Bodily
,
and
consequently
makes
them
stumble
and
offend
at
every
thing
in
their
way
;
especially
at
the
means
which
are
used
for
their
reclaiming
:
For
,
it
is
of
the
voluptuous
sensual
man
,
that
the
wise
man
here
speaks
;
But
the
Fool
walks
in
Darkness
.
7.
How
far
soever
an
unrenewed
mans
condition
and
course
,
may
be
justly
preferred
to
anothers
,
whether
for
outward
Enjoyments
or
inward
Qualifications
,
such
as
Riches
,
Wisdom
,
and
the
like
,
yet
none
of
them
by
any
of
these
can
hold
off
death
,
or
any
other
sad
stroak
,
nor
find
out
any
sutable
consolation
for
themselves
under
the
same
:
the
consideration
whereof
should
make
them
long
for
reconciliation
and
fellowship
with
God
,
and
make
that
their
study
,
as
the
only
way
to
Happiness
,
in
which
state
they
shall
be
sure
,
every
event
shall
be
for
their
good
,
Rom.
8.28
.
For
,
herein
doth
the
wise
man
make
these
two
courses
to
agree
,
whereof
the
one
doth
in
other
respects
excel
the
other
,
That
one
event
is
common
to
them
all
,
viz.
All
of
them
who
follow
either
of
these
courses
formerly
mentioned
.
8.
Though
unrenewed
men
ordinarily
judge
others
,
especially
the
Godly
,
miserable
,
because
of
sad
events
befalling
them
Psal.
71
,
11.
Acts
28.4
.
yet
if
they
did
mark
the
Lords
way
with
themselves
,
the
occurrences
of
his
Providence
about
them
,
might
easily
confute
their
mistake
herein
,
and
convince
them
,
that
neither
the
Wisdom
wherein
some
of
them
Excell
,
nor
the
abundance
of
earthly
delights
,
which
others
of
them
have
,
can
exeem
them
from
such
sad
events
as
have
befallen
others
,
for
,
saith
the
wise
man
,
I
my self
also
perceived
that
one
event
happeneth
to
them
all
.
Verse
15.
Then
said
I
in
my
heart
,
as
it
happeneth
to
the
fool
,
so
〈◊〉
happeneth
even
to
me
,
and
why
was
I
then
more
wise●
then
I
said
in
my
heart
,
that
this
also
is
vanity
.
SOlomon
having
in
the
former
Words
asserted
,
that
the
morely
wise
and
sober
Man
is
lyable
to
the
same
sad
events
,
with
the
sensual
voluptuous
Fool
,
he
doth
here
show
,
first
,
how
he
applyed
the
same
to
himself
,
and
after
serious
pondering
of
the
Lords
Dispensations
with
him
,
he
found
the
same
verified
in
his
own
person
,
who
was
Inferior
to
none
for
that
sort
of
Wisdom
,
I
said
〈◊〉
my
h●●r●
(
saith
he
)
as
it
happeneth
to
the
Fool
,
so
it
happeneth
even
to
me
:
Which
is
not
to
be
understood
,
as
if
every
thing
had
fallen
out
alike
to
him
,
and
Fools
or
wicked
Men
,
for
many
Fools
were
Dethroned
while
he
prospered
,
and
came
to
the
peaceable
possession
of
their
Territories
;
but
that
he
did
rationally
,
and
upon
good
grounds
judge
himself
lyable
to
the
same
events
,
none
of
which
his
moral
Prudence
,
though
very
eminent
could
prevent
,
and
that
he
had
some
experience
of
alike
sad
events
with
such
toward
the
latter
end
of
his
life
,
1
King
.
11.14
.
&c.
Next
he
shews
some
of
the
effects
which
the
consideration
of
this
equality
,
together
with
the
disappointment
of
satisfaction
he
found
in
his
Study
of
Moral
Wisdom
,
had
upon
his
corrupt
heart
,
whereof
the
first
is
here
,
to
make
him
condemn
that
sort
of
Wisdom
,
as
altogether
unprofitable
,
and
to
repine
at
himself
for
taking
so
much
pains
for
it
,
while
he
saith
,
He
said
in
his
Heart
,
and
why
was
I
then
more
wise
?
Which
cannot
be
looked
upon
as
spoken
only
in
the
person
of
others
,
seeing
he
doth
so
expresly
set
it
down
as
the
Language
of
his
Own
Heart
,
as
he
useth
to
do
these
things
which
are
most
clear
to
have
been
his
own
Thoughts
;
and
considering
also
,
that
there
was
much
of
this
stuff
in
his
heart
,
during
the
time
of
his
estrangement
from
the
Lord
,
whereof
he
is
now
ashamed
,
and
content
to
publish
it
for
the
good
of
others
,
and
therefore
this
must
be
taken
for
the
Language
of
Corruption
and
Temptation
prevalent
in
his
Heart
.
Thirdly
,
He
passeth
Censure
upon
this
his
mistaken
Opinion
,
that
this
also
was
Vanity
,
Which
cannot
be
applyed
to
Wisdom
it self
formerly
spoken
of
,
though
it
be
true
of
it
,
being
made
use
of
as
a
sufficient
guide
to
True
Happiness
,
in
which
sense
he
had
censured
it
before
,
but
must
be
looked
upon
as
a
check
given
to
his
Own
Heart
for
entertaining
the
forementioned
Temptation
,
as
most
vain
and
unreasonable
,
seeing
there
are
many
other
good
uses
of
that
sort
of
Wisdom
,
therefore
he
said
now
in
his
Heart
,
it
was
a
Vanity
for
him
to
judge
it
useless
in
other
respects
,
though
it
could
not
exeem
men
from
the
Dominion
of
Gods
Providence
,
as
the
temptation
did
suggest
.
Hence
Learn
1.
Whatever
right
Observations
we
make
upon
the
Lords
Dispensations
with
others
,
especially
such
as
are
sad
,
we
ought
to
apply
the
same
to
our selves
,
by
considering
that
the
like
are
,
or
have
been
,
or
may
be
upon
our selves
,
that
so
we
may
not
dream
of
exemption
from
the
like
,
nor
stumble
when
we
meet
therewith
:
For
Solomon
,
having
observed
in
the
general
,
That
one
event
happeneth
to
the
Wise
and
Foolish
,
He
now
applyeth
it
to
himself
,
Then
said
I
in
my
Heart
,
as
it
happeneth
to
the
Fool
,
even
so
it
happeneth
to
me
.
2.
The
Lord
in
his
wise
Providence
doth
so
order
the
falling
out
of
the
sad
events
upon
the
Children
of
Men
,
that
oftentimes
these
who
do
not
foresee
them
,
nor
guard
against
them
,
will
be
exeemed
from
them
;
and
these
who
are
sharpest
sighted
to
foresee
,
and
most
active
to
prevent
them
,
are
sadly
afflicted
with
them
:
that
the
Wisest
may
learn
to
deny
their
Own
Wit
and
Strength
,
and
the
Foolish
may
have
time
,
and
warning
,
to
humble
themselves
for
their
rashness
and
folly
:
For
,
Solomon
had
observed
,
that
as
he
himself
who
was
a
Wise
man
had
great
and
long
Prosperity
,
so
might
a
Fool
have
,
and
as
some
Fools
had
met
with
sad
events
,
so
might
he
;
For
this
,
I
said
in
my
Heart
as
it
happeneth
to
the
Fool
so
it
happeneth
to
me
,
Is
to
be
understood
of
what
according
to
the
course
of
Providence
in
outward
things
might
be
expected
,
rather
than
of
what
did
actually
fall
out
to
Solomon
.
3.
As
the
Lord
for
wise
Reasons
,
to
be
mentioned
afterward
upon
chap.
9.
ver.
1
,
2.
may
make
the
same
sad
events
befall
the
Best
which
befall
the
Worst
;
so
consequently
the
best
while
they
are
in
their
best
condition
here
,
should
look
upon
themselves
as
lyable
to
any
of
these
Temporary
events
which
are
incident
to
men
,
that
they
may
the
more
soberly
and
thankfully
possess
their
present
Enjoyments
,
and
be
preparing
for
a
change
,
for
,
so
doth
Solomon
here
teach
,
while
he
saith
in
his
heart
,
and
that
truly
,
As
it
happeneth
to
the
Fool
,
even
so
it
happeneth
to
me
.
4.
When
the
Lords
Spirit
is
provoked
to
withdraw
in
reguard
of
his
lively
operations
,
His
train
of
Heavenly
Thoughts
goes
with
him
,
and
in
place
thereof
,
Unreasonable
and
Sinful
Cogitations
come
in
;
For
,
thus
it
was
with
Solomon
,
while
this
unreasonable
suggestion
was
prevalent
in
his
heart
,
which
could
not
have
been
admitted
if
his
heart
had
been
kept
throng
(
as
sometimes
it
was
)
with
Heavenly
and
profitable
considerations
.
I
said
in
my
heart
—
and
Why
was
I
then
more
wise
?
5.
Mans
Wisdom
,
Natural
or
Acquired
,
in
so
far
as
it
is
not
acted
by
the
sanctifying
Spirit
of
Christ
,
hath
ordinarily
fretting
and
repining
at
the
Lords
cross
Dispensations
with
it
;
whereas
the
Wisdom
that
is
from
above
,
makes
the
Heart
peaceable
,
and
calm
under
these
,
Jam.
3.17
.
considering
from
whom
,
and
for
how
good
ends
they
come
.
For
even
Solomon
,
while
the
special
operations
of
the
Spirit
are
with-held
,
looks
upon
all
that
Wisdom
,
which
is
a
desirable
Gift
of
God
,
as
useless
,
and
repines
at
himself
for
studying
of
it
,
And
why
was
I
then
more
wise
.
6.
So
blind
are
mens
minds
in
the
matters
of
God
,
without
the
special
Illumination
of
Christ's
Spirit
,
and
so
wedded
are
their
Hearts
to
their
own
Will
and
Idols
,
while
they
are
not
taken
up
with
Him
,
that
if
he
make
them
to
excel
in
one
thing
,
they
will
readily
repine
if
they
do
not
excel
in
all
,
and
if
they
attain
not
to
what
their
Hearts
would
be
at
,
they
are
ready
to
under
value
what
they
have
received
,
and
should
be
thankful
for
,
for
,
so
doth
even
Solomon's
corruption
suggest
to
him
:
Seeing
he
did
so
excel
others
in
Wisdom
,
that
therefore
he
should
not
be
obnoxious
to
the
same
sad
events
with
them
,
And
because
he
saw
it
was
so
with
him
,
he
is
tempted
to
think
himself
a
Fool
in
taking
such
pains
for
Wisdom
,
As
it
happeneth
to
the
Fool
,
so
it
happeneth
even
to
me
,
and
why
was
I
then
more
wise
?
7.
The
Lord
in
Wisdom
,
and
much
mercy
to
his
Church
and
People
,
hath
moved
the
most
eminent
of
his
Saints
to
Registrate
not
only
their
own
failings
,
that
were
gross
and
visible
,
but
likewise
some
of
their
most
secret
sinful
suggestions
,
that
others
inferior
to
them
,
may
take
warning
to
watch
over
their
hearts
;
and
that
Souls
vexed
with
the
thoughts
of
their
own
matchlessness
in
guilt
,
because
of
such
inward
sinful
suggestions
as
frequent
their
hearts
,
may
thence
have
some
relief
and
comfort
:
Therefore
is
Solomon
here
directed
by
the
Spirit
of
God
,
to
express
his
own
rash
and
sinful
apprehensions
,
Then
said
I
in
my
heart
—
And
why
then
was
I
more
wise
?
8.
Whatever
conflicts
the
Children
of
the
Lord
may
have
with
temptations
,
they
will
at
last
get
the
victory
,
when
his
Spirit
returns
with
his
lively
Operations
,
and
then
they
will
pass
censure
upon
their
own
rashness
:
see
Psal.
77.10
.
and
will
be
content
to
publish
the
sinful
Language
of
their
heart
,
for
the
Glory
of
God
,
their
own
further
humiliation
,
and
the
warning
and
comfort
of
others
;
For
,
Solomon
,
having
said
in
his
heart
,
Why
was
I
then
more
wise
,
he
saith
,
he
said
in
his
heart
again
,
that
this
also
is
vanity
.
Verse
16.
For
there
is
no
remembrance
of
the
wise
more
then
of
the
fool
for
ever
;
seeing
that
which
now
is
,
in
the
dayes
to
come
shall
all
be
forgotten
;
and
how
dieth
the
wise
man
?
as
the
fool
.
HE
inlarges
further
the
ground
,
whence
these
sinful
suggestions
mentioned
in
the
former
verse
,
had
the
rise
in
his
heart
,
namely
the
equality
of
events
befalling
the
Morally
Wise
,
and
the
Sensual
Voluptuous
Man
,
whereof
he
giveth
here
two
instances
,
which
have
very
useful
Truths
in
them
,
though
they
do
not
bear
the
Conclusion
which
his
corruption
,
while
he
was
estranged
from
God
,
drew
from
them
,
to
wit
,
The
condemning
of
himself
for
the
study
of
M●●
Wisdom
.
The
first
instance
is
,
That
both
those
sorts
of
men
formerly
mentioned
,
and
all
their
enterprizes
for
Happiness
,
are
equally
obnoxious
to
Oblivion
:
Which
is
not
to
be
understood
of
their
future
and
etern●●
state
,
wherein
they
shall
be
for
ever
remembred
by
a
sin
persuing
God
,
for
the
continuance
of
their
torment
,
who
seek
not
their
Happiness
in
Reconciliation
and
Fellowship
with
him
,
through
Christ
;
But
it
is
to
be
understood
of
their
remembrance
,
during
the
time
of
this
Life
,
and
among
men
like
themselves
after
they
are
gone
:
And
is
mainly
intended
against
that
sort
of
Wise
Men
who
do
more
strongly
affect
the
perpetuating
of
their
Memories
,
and
endeavour
the
same
,
by
leaving
behind
them
Monuments
of
their
Wit
,
than
Sensual
Epicures
,
who
care
for
nothing
but
the
enjoyment
of
their
present
Pleasures
:
And
however
some
of
this
sort
of
Wise-men
,
have
been
,
and
may
be
long
,
and
much
remembred
among
men
,
yet
with
the
far
greatest
part
of
them
it
is
not
so
;
for
ordinarly
others
arise
after
them
who
darken
their
memory
and
eclipse
their
esteem
:
And
the
remembrance
of
all
of
them
,
being
considered
as
they
did
affect
and
endeavour
the
perpetuating
of
it
,
viz.
as
some
piece
of
their
chief
Happiness
,
doth
so
perish
quite
;
and
at
least
they
shall
be
all
of
them
so
disgraced
at
the
last
day
,
that
they
shall
thenceforth
eternally
lose
all
their
renown
;
And
then
this
shall
be
fully
verified
of
all
the
wicked
,
There
shall
be
no
remembrance
of
one
of
them
,
more
than
of
another
,
unto
all
Eternity
.
And
this
instance
as
it
is
verified
in
time
,
He
proves
by
the
universal
forgetfulness
,
wherein
both
the
Persons
and
Actions
of
the
present
Generation
,
will
be
buried
in
the
future
,
Seeing
that
which
now
is
(
saith
he
)
in
the
days
to
come
shall
all
be
forgotten
,
Which
likewise
is
to
be
applyed
only
to
the
subject
matter
in
hand
,
and
in
the
sense
presently
mentioned
,
seeing
the
remembrance
of
God
and
his
Works
will
be
kept
up
in
his
Church
while
time
endures
,
Psal.
45.17
.
The
next
instance
is
,
that
this
wise
man
he
speaks
of
,
shall
die
like
the
fool
,
Which
is
held
forth
in
a
Question
,
importing
his
admiration
and
indignation
,
(
viz.
while
his
Heart
was
estranged
from
the
Lord
)
that
it
should
be
so
:
Now
this
equality
of
these
two
sorts
of
men
,
the
Morally
wise
or
sober
,
and
the
Sensual
fool
,
in
reference
to
their
Death
,
is
not
to
be
understood
of
the
particular
kinds
of
their
Death
,
or
the
circumstances
thereof
,
which
use
to
be
various
in
differing
persons
,
but
that
all
the
Wisdom
of
the
former
sort
,
shall
neither
be
able
to
prolong
their
Life
,
nor
give
them
any
more
true
Comfort
in
Death
(
seeing
they
have
lived
without
the
study
of
saving
knowledge
)
than
they
have
who
never
cared
for
such
Studies
,
as
these
have
been
ravished
with
.
And
though
this
Question
may
be
concerning
the
certainty
and
kind
of
Natural
Death
incident
to
the
Godly
Man
as
well
as
others
,
yet
as
to
the
quality
of
his
Death
,
he
doth
not
die
as
they
do
,
for
his
Death
is
the
beginning
of
his
eternally
blessed
Life
,
and
he
shall
live
after
his
Death
with
God
in
everlasting
remembrance
.
But
for
these
wise
Men
,
and
Fools
here
spoken
of
,
every
one
dies
as
another
,
they
are
at
Death
equally
separated
from
their
fancied
Happiness
,
and
Death
is
to
all
of
them
the
Port
and
Entrance
into
their
Eternal
Torment
.
Hence
Learn
1.
Though
the
desire
of
esteem
among
men
,
especially
the
continuance
of
it
after
death
,
be
of
it self
vain
,
Gal.
5.26
.
yet
the
Wisest
and
Best
of
men
destitute
of
saving
Light
and
Grace
,
do
strongly
incline
to
pursue
it
even
as
their
Chief
Happiness
,
and
can
with
more
difficulty
than
any
others
be
convinced
of
their
Vanity
in
so
doing
;
For
it
is
this
sort
of
wise
Men
,
that
the
Spirit
of
God
here
equals
with
the
fool
,
and
labours
so
much
to
convince
of
Vanity
in
counting
themselves
more
truly
Happy
than
others
,
because
of
their
Wisdom
,
while
he
saith
,
There
is
no
remembrance
of
the
Wise
more
then
of
the
Fool
for
ever
.
2.
The
more
wit
men
employ
in
pursuing
any
thing
as
their
Happiness
beside
Gods
Favour
,
and
the
more
earnestly
they
pursue
the
same
,
the
more
will
the
Lord
walk
contrary
to
them
,
and
set
himself
to
blast
their
courses
for
attaining
to
it
,
For
the
Spirit
of
God
directs
his
Speech
here
mainly
against
these
Wise
men
,
who
had
much
more
to
perpetuate
their
Memories
by
,
and
did
more
for
that
end
,
than
these
with
whom
he
doth
equal
them
:
They
are
such
whom
he
here
certifies
of
that
which
is
very
vexatious
to
them
to
consider
(
as
will
appear
by
what
Solomon
saith
in
the
following
verse
of
himself
,
while
he
had
somewhat
of
their
temper
)
There
is
no
remembrance
of
the
wise
more
then
of
the
fool
for
ever
.
3.
The
present
Generation
,
and
all
that
live
in
it
,
should
look
upon
themselves
,
and
all
their
outward
Enjoyments
,
as
not
only
fading
,
and
of
short
continuance
,
but
as
shortly
to
be
quite
forgotten
,
and
should
apply
the
same
consideration
to
themselves
,
and
their
particular
Idols
,
in
the
enjoyment
whereof
they
place
their
Happiness
,
the
more
to
wean
their
hearts
from
them
,
and
not
please
themselves
with
general
acknowledgments
of
the
Vanity
,
and
fading
nature
of
all
things
:
For
the
Wise
man
makes
this
general
consideration
a
proof
of
that
Particular
,
that
both
the
Wise
and
the
Fool
shall
be
forgoteen
,
Seeing
that
which
now
is
,
in
the
dayes
to
come
shall
all
be
forgotten
.
4.
Though
temporal
Death
abides
the
Godly
as
well
as
the
Wicked
,
Heb.
9.27
.
yet
there
is
a
great
difference
,
between
the
manner
or
qualities
of
the
Death
of
the
One
,
and
the
Other
.
The
Death
of
the
Godly
wants
the
Sting
,
Cor.
15.55
.
It
is
their
perfect
liberation
from
Sin
,
Death
and
Misery
Philip.
1.23
.
their
entrance
into
rest
,
Isa.
57.2
.
and
their
Coronation
day
,
2
Tim.
4.8
.
But
the
Death
of
the
Wicked
,
is
the
day
of
their
Execution
,
Psal.
49
▪
14.
and
of
their
entrance
into
eternal
Torments
.
Prov.
7.22.27
.
For
,
as
if
it
were
not
to
be
questioned
but
that
there
is
a
vast
difference
between
the
Death
of
the
Godly
,
and
the
Wicked
,
Solomon
here
,
only
equals
the
Death
of
one
Wicked
Man
,
with
the
Death
of
another
,
while
he
saith
,
How
dies
the
wise
man
?
as
the
fool
.
5.
How
great
difference
soever
there
may
be
among
wic●●●
men
,
for
outward
respects
during
their
Life
,
and
at
their
Deat●
also
for
the
Circumstances
thereof
.
2
Gen.
9
33.34
.
〈◊〉
La●
16.22
.
yet
Death
shall
equal
them
all
for
the
extremity
of
the●
Misery
:
The
thoughts
whereof
should
provoke
men
to
make
it
their
great
business
how
to
difference
themselves
in
●●me
from
the
Wicked
,
by
the
serious
study
of
Reconciliation
with
God
〈◊〉
Christ
,
and
living
in
his
Fear
and
Obedience
;
for
doubtle●
〈◊〉
equality
of
theirs
in
reference
to
Death
,
is
to
be
looked
upon
the
commom
Port
,
whereby
both
the
Wise
and
Fools
here
spoken
of
enter
into
hell
,
How
dies
the
Wise
Man
?
as
the
Fool.
Vers.
17.
Therefore
I
hated
life
,
because
the
work
that
is
wrought
under
the
Sun
,
is
grievous
to
me
;
For
all
is
Vanity
,
and
vexation
of
Spirit
.
THis
Verse
contains
another
effect
which
Solomon's
disappointment
of
satisfaction
by
his
Study
of
Natural
and
Moral
Wisdom
,
and
his
heaping
up
of
all
earthly
Delights
,
had
upon
his
Heart
,
while
it
was
yet
destitute
of
that
special
presence
of
the
Spirit
,
which
sometimes
he
had
,
and
the
same
is
also
the
effect
of
his
observing
the
equality
of
events
,
which
befall
the
Wise
and
Foolish
formerly
mentioned
:
to
wit
,
that
he
hated
(
or
as
the
Word
signifies
,
Loathed
and
Despised
)
Life
.
The
Word
translated
Life
,
is
Plural
in
the
Original
;
Importing
,
that
he
hated
all
sorts
or
ways
of
living
imaginable
in
this
World
:
Which
is
not
to
be
understood
of
his
hating
his
natural
Life
,
so
far
as
to
be
willing
to
lay
it
down
for
God
,
when
he
should
call
for
it
,
nor
of
his
undervaluing
of
it
comparatively
,
in
respect
of
that
better
Life
,
which
made
Paul
long
to
be
dissolved
,
Philip.
1.21
.
both
which
are
commendable
.
But
this
hatred
of
his
Life
,
is
to
be
taken
for
some
such
sinful
Distemper
of
Spirit
as
hath
been
found
in
some
of
the
Saints
,
such
as
Elija
,
1.
King
.
19.4
.
Jo●
.
3.3
.
and
Jonah
4.3
.
which
the
Lord
made
use
of
to
correct
and
humble
his
Spirit
.
And
that
this
hatred
of
his
Life
is
thus
to
be
taken
,
will
appear
by
considering
the
reasons
which
were
prevalent
with
him
for
producing
of
it
.
The
First
is
,
That
all
the
Works
under
the
Sun
,
were
grievous
to
him
,
so
did
the
Lord
imbitter
these
things
reckoned
out
toward
the
beginning
of
the
Chapter
(
wherein
he
too
much
delighted
)
that
he
might
bring
him
to
Repentance
;
If
he
had
not
taken
too
much
pleasure
in
these
Works
,
they
had
not
now
been
so
grievous
to
him
,
nor
would
he
have
hated
his
Life
:
Because
they
were
so
.
The
Second
which
is
also
the
cause
of
the
former
,
is
,
That
he
found
emptiness
of
satisfaction
,
and
nothing
but
a
gnawing
of
Spirit
to
be
the
result
of
all
these
courses
in
order
to
Happiness
,
which
he
had
taken
during
his
estrangement
from
the
Lord
.
From
this
we
may
learn
1.
How
soon
and
easily
the
Lord
who
only
hath
dominion
over
the
Spirits
of
men
,
can
make
a
change
upon
them
;
and
make
him
who
lately
had
a
pleasant
Life
,
and
rejoyced
in
all
his
Works
,
hate
his
Life
,
and
find
all
his
Works
grievous
to
him
:
For
,
Solomon
,
who
in
the
10
ver.
of
this
Chapter
saith
,
He
rejoyced
in
all
his
labour
,
Is
now
brought
to
say
,
I
hated
life
,
because
the
work
that
is
wrought
under
the
Sun
is
grievous
to
me
.
2.
So
hardly
are
the
dearest
of
Gods
Saints
reclaimed
from
persuing
Earthly
Delights
,
when
once
they
have
given
up
themselves
thereunto
,
that
neither
the
voice
of
the
Word
,
which
Solomon
wanted
not
all
his
time
,
nor
the
voice
of
Conscience
,
together
with
the
sweet
motions
and
suggestions
of
the
Spirit
of
God
,
which
is
vouchsafed
sometimes
upon
the
Saints
under
their
deep
Security
,
Cant.
5.2
.
are
sufficient
to
awake
them
,
or
reclaim
them
,
until
the
Lord
send
bitterness
upon
their
Spirits
,
and
upon
all
their
Idols
wherein
they
delight
,
with
which
also
the
work
of
His
Spirit
must
concur
,
Hos.
2.14
.
For
,
before
Solomon
be
brought
to
Repentance
,
his
Life
must
be
made
bitter
to
him
,
and
all
the
Works
under
the
Sun
grievous
,
that
he
may
think
of
turning
to
his
first
Love
,
that
he
may
loath
to
feed
on
Husks
,
and
long
for
Bread
in
his
Fathers
House
:
I
hated
Life
,
because
the
work
that
is
wrought
under
the
Sun
is
grievous
to
me
.
3.
So
dangerous
a
thing
is
it
,
for
them
that
have
once
been
near
God
,
to
suffer
themselves
to
be
divorced
from
him
,
for
any
other
Lover
,
that
they
who
do
so
,
will
readily
upon
a
very
small
occasion
▪
hate
that
which
they
did
most
esteem
,
yea
even
their
Own
Life
;
For
Solomon
having
forsaken
the
Lord
,
for
base
and
unworthy
Delights
,
finds
them
all
grievous
to
him
,
and
his
Own
Life
a
burden
also
,
and
this
is
occasioned
mainly
by
his
considering
the
equality
of
events
befalling
the
Wise
and
the
Fool
formerly
mentioned
;
Therefore
I
hated
Life
,
&c.
4.
As
it
is
ordinary
for
the
Children
of
the
Lord
,
under
their
more
moderate
,
and
gentle
exercises
,
to
loath
and
weary
of
one
sort
of
Life
in
the
World
,
apprehending
in
the
mean
time
,
another
desirable
,
and
such
as
would
give
them
ease
,
Psal.
55.6
.
So
the
dearest
of
them
may
be
so
hardly
exercised
for
their
humbling
and
reclaiming
,
that
all
imaginable
ways
of
living
in
this
World
will
be
hateful
,
and
all
works
that
can
be
thought
upon
grievous
to
them
;
for
,
the
Word
here
translated
Life
,
is
in
the
Original
in
the
Plural
Number
,
and
the
work
that
is
wrought
indefinitly
exprest
,
importing
every
kind
of
Work
grievous
,
and
every
way
of
Living
Hateful
,
Therefore
I
hated
Life
,
because
the
work
that
is
wrought
under
the
Sun
is
grievous
to
me
.
5.
So
wedded
are
all
men
naturally
to
their
Own
Will
,
and
and
especially
men
of
greatest
Spirits
,
that
while
Christs
sanctifying
Spirit
is
not
swaying
their
Will
to
the
right
art
,
they
will
rather
desire
not
to
be
at
all
,
or
to
be
in
another
World
,
though
they
want
not
their
own
fears
that
it
shall
not
fare
well
with
them
there
,
than
to
be
disappointed
of
what
they
have
designed
as
a
piece
of
Happiness
to
themselves
in
this
World
;
whereof
among
Wicked
Men
Achitophel
is
an
instance
,
and
among
the
Godly
(
beside
others
)
Solomon
here
,
who
now
with
grief
relates
what
was
the
sinful
frame
of
his
Spirit
(
while
the
Lords
Spirit
was
withdrawn
)
upon
occasion
of
the
disappointment
of
his
sinful
desires
,
which
was
of
it self
a
great
Mercy
to
him
,
I
hated
life
(
saith
he
)
because
the
work
that
is
done
under
the
Sun
is
grievous
to
me
.
6.
Even
these
who
have
the
Seeds
of
saving
Grace
in
them
,
and
have
had
great
familiarity
with
the
Lord
,
while
the
special
operations
of
his
Spirit
are
suspended
,
will
readily
run
from
one
extream
to
another
,
From
excess
of
Sinful
Delight
,
to
excess
of
Anxiety
and
Sinful
Vexation
,
and
this
rather
because
of
Disappointment
of
their
Sinful
Desires
,
than
because
of
Gods
being
Dishonoured
by
them
;
For
,
thus
was
it
with
Solomon
in
such
a
case
,
who
should
have
hated
his
sinful
courses
,
But
(
saith
he
)
I
hated
Life
because
the
work
that
is
wrought
under
the
Sun
was
grievous
to
me
.
7.
The
nearer
Communion
with
the
Lord
,
and
the
greater
sweetness
therein
,
sinners
have
had
,
and
have
undervalued
,
and
the
more
they
have
been
thereafter
ravished
with
Sinful
Delights
,
they
may
expect
to
have
their
Spirits
the
more
imbittered
,
and
all
their
former
Delights
made
so
much
the
more
grievous
to
them
,
before
they
attain
to
their
wonted
sweetness
in
Communion
with
God
,
See
Psal.
32.4
.
Cant.
5.7
.
For
,
so
was
it
with
Solomon
here
,
who
hated
his
Life
,
and
found
all
the
works
wrought
under
the
Sun
grievous
to
him
.
8.
When
the
Lord
makes
the
Life
of
any
of
his
People
bitter
to
them
,
and
other
things
grievous
,
while
they
are
living
at
a
distance
from
him
,
they
should
be
so
far
from
taking
it
as
a
token
of
his
wrath
,
and
purpose
to
destroy
them
,
that
upon
the
contrary
,
they
should
take
it
for
an
evidence
of
his
preparing
them
for
a
renewed
manifestation
of
his
favour
after
he
hath
humbled
them
:
And
upon
the
other
hand
,
when
they
find
their
Hearts
ravished
with
delight
in
any
thing
under
the
Sun
,
more
than
with
delight
in
God
,
they
should
take
that
for
a
clear
sign
of
his
displeasure
,
and
should
fear
to
be
given
up
to
rejoice
in
their
way
till
they
perish
▪
For
,
Solomon
sets
down
this
effect
which
his
disappointment
of
desired
satisfaction
in
other
things
had
upon
him
,
as
that
which
was
become
a
mean
of
his
second
conversion
,
and
so
spoke
Love
and
mercy
in
God
to
him
,
even
this
,
That
He
hated
life
,
because
the
works
wrought
under
the
sun
were
grievous
to
him
.
9.
How
bitter
soever
the
lives
of
Gods
People
may
be
,
and
how
grievous
soever
all
things
under
the
Sun
may
seem
to
them
,
yet
the
Lord
still
keeps
them
from
the
hight
,
and
outmost
of
despare
,
and
doth
undoubtedly
make
all
of
them
.
Repent
of
any
motion
or
interprise
that
way
,
and
doth
bring
some
of
them
,
who
have
been
far
on
toward
despair
,
back
again
to
proclaime
their
own
sin
,
for
the
warning
of
others
,
and
his
mercy
in
reclaiming
them
,
to
his
praise
;
For
,
here
Solomon
is
not
left
to
destroy
his
Life
,
though
he
hated
it
,
but
is
preserved
,
and
reclaimed
,
to
show
how
sad
and
sinful
a
case
he
was
in
,
while
his
Conscience
was
awake
,
to
tell
him
of
his
disappointment
of
desired
satisfaction
,
and
he
as
yet
not
restored
to
his
wonted
peace
and
Familiarity
with
God
.
I
hated
life
because
all
the
works
under
the
sun
were
grievous
,
for
all
is
vanity
and
vexation
of
spirit
.
10
While
men
are
at
a
distance
from
the
Lord
,
and
his
Spirit
withdrawn
from
them
,
they
will
readily
draw
Poison
from
these
very
same
considerations
which
have
been
of
excellent
use
to
them
while
they
were
near
him
,
and
had
the
gracious
presence
of
his
spirit
:
For
this
makes
Solomon
estranged
from
God
hate
his
life
,
that
all
things
are
vanity
and
vexation
of
spirit
,
and
yet
the
same
makes
him
while
he
is
near
to
him
,
put
on
,
and
commend
to
others
a
better
purpose
Eccles.
12.13
.
I
hated
life
for
all
is
vanity
.
11.
The
Children
of
the
Lord
will
not
weary
to
view
often
these
Truths
,
whereof
they
have
found
the
benefit
or
comfort
in
their
own
experience
,
nor
will
it
be
grievous
to
them
to
speak
again
and
again
of
them
,
see
Philip.
3.1
.
knowing
that
they
may
yet
prove
profitable
or
comfortable
to
themselves
and
others
;
For
which
cause
it
is
that
Solomon
repeats
here
,
what
he
hath
often
asserted
before
,
only
here
he
brings
it
in
as
a
ground
formerly
mistaken
by
him
,
whereupon
he
hated
his
life
,
and
so
makes
use
of
it
now
to
increase
his
Humiliation
,
for
all
is
vanity
and
vexation
of
spirit
.
Verse
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
knows
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 self
wise
under
the
Sun
.
This
is
also
vanity
.
THese
words
contain
First
,
The
third
effect
of
Solomons
disappointment
of
his
desired
satisfaction
by
all
his
Courses
,
during
his
estrangement
from
the
Lord
,
and
that
is
,
The
hatred
of
all
his
labour
,
which
is
not
to
be
understood
of
that
Holy
Indignation
2
Cor.
7.11
.
which
no
doubt
Solomon
now
being
a
penitent
had
,
at
the
sinfulness
of
his
former
ways
,
seeing
this
hatred
flowed
from
such
grounds
as
are
here
expressed
,
and
is
Censured
by
him
as
Vanity
;
Nor
is
his
hating
of
his
labour
set
down
to
condemn
mens
diligence
in
any
lawful
calling
,
which
every
man
should
love
,
2
Thess.
3.10
.
but
to
show
what
a
sinful
frame
of
spirit
he
had
,
while
he
thought
upon
his
disappointment
of
contentment
in
his
earthly
delights
,
and
wanted
as
yet
the
wonted
presence
of
the
Lords
Spirit
,
which
he
had
when
he
wrote
this
Book
,
and
to
show
how
justly
the
Lord
correct●
the
Spirits
of
his
own
People
with
Hatred
or
Loathing
(
as
the
word
signifies
)
of
these
things
wherein
they
have
sought
Contentment
beside
himself
.
Next
.
There
are
in
the
Words
,
the
causes
or
grounds
which
were
in
his
heart
at
that
time
prevalent
to
produce
that
sinful
Distemper
:
As
1.
He
considered
that
he
behoved
to
part
with
all
these
things
.
2.
That
he
behoved
to
leave
them
to
some
other
,
ver.
18.
3.
That
it
was
not
allowed
him
to
know
whether
his
Heir
should
prove
Wise
or
Foolish
.
4.
That
whatever
he
were
,
he
should
be
absolute
Master
of
all
that
he
had
.
5.
He
considered
that
he
had
taken
exceeding
much
pains
.
And
6.
That
he
had
manifested
much
Prudence
and
Skill
in
conquishing
and
managing
those
great
things
:
all
which
considerations
did
highten
this
sinful
Distemper
,
the
hatred
of
his
Labour
.
Whereupon
Thirdly
,
he
sets
down
his
Censure
,
That
all
this
is
Vanity
,
which
is
not
to
be
applyed
to
the
necessity
of
mens
leaving
their
Substance
behind
them
at
death
to
an
Heir
,
unknown
for
his
future
Disposition
and
Carriage
,
seeing
that
is
an
ordinary
event
of
Providence
,
but
it
is
to
be
applyed
to
the
whole
case
here
mentioned
,
to
wit
,
His
hatred
of
his
Labour
upon
such
grounds
as
are
here
exprest
,
and
to
mens
placing
Happiness
in
such
things
,
as
they
must
leave
behind
them
.
As
if
he
had
said
,
this
is
a
vain
or
sinful
frame
of
Spirit
,
and
unsuteable
for
a
truly
wise
Child
of
God
,
to
hate
his
Labour
,
or
vex
his
Spirit
upon
such
a
ground
.
Hence
Learn
.
1.
When
men
excessively
love
and
delight
in
any
Created
thing
,
The
Lord
is
thereby
justly
provoked
to
turn
that
Love
into
hatred
,
and
indignation
:
and
in
much
Wisdom
and
Mercy
doth
he
so
,
seeing
they
will
not
take
off
their
affections
from
these
things
,
till
they
be
made
odious
to
them
;
nor
will
they
till
then
place
them
where
they
should
be
:
For
Solomon
who
doubtless
was
sinfully
taken
up
with
delight
in
his
Labours
during
his
distance
from
the
Lord
,
saith
now
,
Yea
I
hated
all
my
labour
.
2.
It
is
not
the
unworthiness
of
earthly
Delights
in
comparison
of
Heavenly
and
Spiritual
,
which
doth
ordinarly
at
the
first
draw
mens
hearts
from
them
,
and
make
them
have
indignation
at
them
,
but
rather
the
consideration
of
a
necessity
of
parting
with
them
,
whereof
the
Lord
in
Wisdom
and
Mercy
makes
good
use
.
First
,
to
disingage
mens
hearts
from
them
,
because
they
see
they
must
leave
them
,
and
then
to
move
them
to
seek
after
better
,
and
that
upon
more
spiritual
and
approven
grounds
:
For
,
therefore
Solomon
hates
all
his
labour
,
because
he
sees
he
must
eave
it
.
Yea
I
hated
all
my
labour
,
because
I
should
leave
it
.
3.
While
men
are
hotly
persuing
their
Idols
,
these
considerations
which
are
most
common
and
obvious
to
men
,
will
be
hid
from
them
,
or
not
so
considered
by
them
,
as
to
have
any
sutable
effect
upon
them
:
For
this
consideration
,
That
he
should
leave
all
to
one
after
him
,
is
a
thing
that
ordinarly
none
are
ignorant
of
,
and
yet
Solomon
hath
not
thought
upon
it
,
while
he
was
so
much
delighted
with
his
Enjoyments
:
And
therefore
when
he
thinks
seriously
of
it
,
It
not
only
marrs
his
delight
,
but
makes
him
hate
all
these
things
he
loved
before
,
I
hated
all
my
labour
,
because
I
should
leave
it
to
the
man
that
shall
be
after
me
.
4.
There
is
so
much
self-love
in
all
men
naturally
,
and
so
little
love
to
the
Glory
of
God
,
and
the
good
of
others
,
that
if
the
Heart
be
left
to
its
own
perverseness
,
it
would
rather
choice
that
any
gift
it
hath
formerly
received
from
God
,
and
found
sweetness
and
comfort
in
,
and
now
misses
it
,
should
perish
and
go
to
nothing
,
than
that
others
should
enjoy
it
,
or
themselves
have
no
Comfort
of
it
:
For
,
this
even
Solomon
declares
to
have
been
a
part
of
the
ground
of
this
sinful
distemper
of
his
spirit
,
That
he
hated
all
his
Labour
,
because
(
saith
he
)
I
should
leave
it
to
the
man
that
shall
be
after
me
.
5.
Even
these
who
have
greatest
insight
in
all
sorts
of
Science
,
cannot
know
what
their
nearest
Relations
▪
their
Children
,
Heirs
,
or
Successors
will
prove
.
There
may
be
fair
,
and
promising
appearance
of
good
in
some
,
while
they
are
under
good
Education
and
Example
,
and
w●nt
the
free
use
of
what
they
have
a
right
unto
,
who
may
afterward
prove
very
bad
,
2
King
.
12
2.
And
in
others
,
the●e
may
be
great
appearance
of
much
Mischief
,
whom
notwithstanding
Gods
powerful
Grace
may
change
,
Act
●
.
●
.
&c.
And
the
Lord
sees
it
fit
to
hide
from
men
,
the
future
disposition
,
and
carriage
of
those
who
shall
be
after
them
,
that
their
Children
,
or
apparent
Heirs
,
may
be
the
daily
remembrancers
of
their
Ignorance
,
and
that
they
may
be
incited
to
the
mo●e
Pain●
〈◊〉
D●●ty
toward
such
,
and
be
the
more
earnest
with
God
for
his
direction
,
how
to
dispose
of
what
they
have
to
leave
behind
them
:
For
here
Solomon
,
a
very
sharp-sighted
man
in
other
things
,
could
not
know
,
and
supposes
others
to
know
no
more
than
He
,
what
his
Heir
or
Successor
should
be
;
while
he
saith
,
He
must
leave
his
labour
to
the
man
that
shall
be
after
him
,
and
who
knows
whether
he
shall
be
a
Wise
man
or
a
fool
.
6.
Great
Estates
lawfully
Conquest
,
and
wisely
managed
,
may
fall
into
the
hands
of
these
who
will
foolishly
and
sinfully
dispose
of
them
:
Whereupon
all
men
should
read
the
vanity
of
things
earthly
,
and
never
feed
themselves
with
fancies
that
what
they
leave
,
shall
be
wisely
managed
after
them
,
which
(
though
they
were
sure
of
it
)
could
give
them
no
true
comfort
,
except
they
use
what
they
have
well
for
their
own
time
:
For
,
Solomon
supposes
here
that
his
great
Estate
might
fall
into
the
hands
of
a
fool
,
as
indeed
it
fell
out
,
for
one
part
of
it
went
to
Rehoboam
,
another
to
Jeroboam
,
and
a
few
years
after
his
Death
,
the
great
part
of
his
Treasures
and
Riches
to
S●●shak
,
all
of
whom
were
fool●
in
Gods
sight
,
whatever
they
were
in
the
Eyes
of
the
World
,
Who
knows
(
saith
he
)
whether
he
shall
be
a
wise
man
or
a
fool
.
7.
So
ready
is
every
man
naturally
to
Idolize
his
own
wit
,
that
what
One
hath
never
so
wisely
contrived
and
framed
,
anothe●
will
affect
to
put
in
a
new
Mou●●
,
that
it
may
be
said
to
be
his
,
and
he
may
have
the
praise
of
it
:
And
the
other
who
framed
it
wisely
at
first
,
will
readily
vex
himself
to
think
that
wh●t
he
hath
shown
so
much
wit
about
,
should
be
disposed
otherwise
than
he
designed
:
For
,
here
Solomon
(
now
being
a
Penit●●●
)
confesse●
hi●self
to
have
〈◊〉
,
(
while
he
was
●strang●●
from
the
Lord
)
vexed
to
think
that
after
hi●
Death
,
●nother
sho●●d
put
his
wise
Contrivances
in
a
●ow
〈◊〉
,
and
likewise
supposes
his
Successor
(
whatever
he
should
be
)
ready
to
do
the
same
.
I
hated
all
my
Labour
,
because
I
should
leave
it
to
hi●
th●●
shall
be
after
me
,
and
who
kn●ws
,
&c.
and
〈◊〉
●e
shall
have
〈…〉
(
as
the
word
is
)
Mastery
〈◊〉
all
my
l●
〈…〉
dispos●
of
it
as
his
pleasure
.
8.
The
clearer
grounds
men
have
that
these
who
are
to
be
their
Heirs
or
Successors
shall
prove
truly
wise
,
and
so
improve
what
they
leave
to
them
for
the
honour
of
God
,
the
more
willingly
and
chearfully
should
they
part
with
what
they
have
:
And
this
should
make
these
who
are
apparent
Heirs
,
or
in
expectation
to
succeed
to
others
in
great
possessions
,
so
to
carry
themselves
as
they
may
be
a
Comfort
,
not
a
Vexation
to
these
dying
persons
from
whom
they
are
to
receive
some
Worldly
portion
;
For
,
Solomons
indignation
at
all
his
Labour
,
because
he
knew
not
whether
he
should
be
a
wise
man
〈◊〉
a
fool
who
should
injoy
the
fruit
of
it
,
Imports
that
if
he
had
known
he
should
prove
wise
,
he
had
not
been
so
much
vexed
to
think
of
leaving
all
to
him
.
9.
That
which
doth
so
strictly
tye
the
hearts
of
men
to
their
earthly
enjoyments
,
that
they
are
vexed
to
think
of
a
separation
from
them
,
Is
that
they
look
upon
them
as
the
fruit
of
their
own
pains
only
,
and
the
product
of
their
own
wit
,
and
consider
not
their
dependence
upon
him
who
gave
them
all
freely
,
and
may
take
all
back
again
when
he
will
:
For
,
Solomon
hates
his
Labour
when
he
thinks
of
leaving
it
,
because
he
looks
on
it
as
his
Labour
,
wherein
he
had
taken
great
pains
,
(
as
the
Word
translated
Labour
signifies
)
and
wherein
he
had
manifested
so
much
of
his
skill
,
my
labour
wherein
I
have
laboured
,
and
wherein
I
have
shown
my self
wise
under
the
Sun
.
10.
It
is
a
great
folly
in
men
,
to
place
and
seek
their
Happiness
in
things
they
must
leave
behind
them
,
and
cannot
carry
with
them
through
death
,
when
they
will
have
most
need
of
comfort
,
and
to
neglect
the
seeking
of
it
,
in
the
study
of
reconciliation
and
fellowship
with
God
in
Christ
▪
who
would
go
thorow
the
valley
of
the
shaddow
of
death
with
them
,
Psal.
23.4
.
and
in
his
fear
and
obedience
which
will
in
the
Gracious
reward
thereof
follow
them
,
and
be
with
them
after
their
death
,
when
all
other
things
will
leave
them
Rev
▪
14
.
1●
▪
For
this
censure
may
safely
be
●pplyed
to
mens
seeking
their
Happiness
in
the
in●oyme●●
of
these
things
they
must
leave
behind
the●
this
also
is
vanity
.
11.
As
it
is
a
sinful
Vanity
in
men
to
place
their
Happiness
,
in
things
they
must
leave
they
know
not
to
whom
,
so
it
is
no
less
Vanity
to
vex
themselves
concerning
the
disposal
of
what
they
have
after
them
.
If
they
have
gotten
their
Possessions
by
unlawful
means
,
they
should
Repent
and
Mourn
for
the
same
before
the
Lord
,
and
while
they
injoy
them
should
Labour
to
use
them
aright
,
they
should
see
to
the
education
of
these
who
are
their
apparent
Heirs
,
and
seek
the
Lords
Councel
in
declaring
their
last
will
,
even
concerning
their
outward
Estates
,
not
vexing
themselves
because
they
must
leave
them
,
and
are
uncertain
how
they
shall
be
used
after
them
:
For
,
it
is
the
whole
case
here
,
mentioned
in
these
two
Verses
,
viz.
the
hatred
of
his
Labour
,
for
the
Reasons
here
exprest
,
that
Solomon
censures
while
he
saith
This
also
is
vanity
.
Verse
20.
Therefore
I
went
about
to
cause
my
heart
despair
of
all
the
labour
which
I
took
under
the
sun
.
21.
For
there
is
a
man
whose
labour
is
in
wisdom
,
and
in
knowledge
,
and
in
equity
,
yet
to
a
man
that
hath
not
laboured
therein
shall
he
leave
it
for
his
〈◊〉
.
This
also
is
vanity
,
and
a
great
evil
.
HEre
is
1.
The
fourth
and
last
effect
which
Solomons
disappointment
of
desired
satisfaction
in
his
former
courses
,
and
the
consideration
of
the
former
ground
of
hating
his
Labour
,
here
repeated
,
had
upon
him
,
to
wit
,
that
he
st●●ied
now
to
make
his
heart
despair
of
all
his
Labour
▪
which
is
not
to
be
understood
of
so
wicked
a
purpose
,
〈◊〉
to
take
away
his
natural
life
,
seeing
the
Object
of
this
despair
is
expressed
h●●e
to
be
only
the
Labour
he
had
formerly
Laboured
under
the
Sun
;
nor
can
the
meaning
of
it
be
▪
that
he
did
resolve
to
〈◊〉
off
all
pains
and
Labour
about
the
affaires
of
th●●
li●
〈…〉
continued
d●●●gent
all
his
l●●e
,
even
in
hi●
wo●
〈…〉
●●●aging
the
affaires
of
his
Kingdom●
:
But
〈…〉
to
be
expounded
in
reference
to
his
scope
i●
this
book
,
that
now
,
after
his
spirit
had
been
so
imbittered
,
and
all
his
endeavours
for
contentment
in
other
things
beside
fellowship
with
God
frustrate
,
he
did
seriously
apply
himself
,
and
resolved
to
go
from
the
use
of
one
mean
to
another
,
as
is
imported
in
this
word
I
went
about
,
as
in
a
round
or
circle
,
as
the
word
signifies
,
to
perswade
his
own
heart
that
Happiness
was
not
to
be
found
in
these
things
,
wherein
he
had
formerly
sought
it
,
and
so
to
cut
off
all
hopes
from
his
heart
,
of
ever
attaining
it
in
these
things
:
So
that
this
seems
to
be
an
approven
motion
wrought
in
his
heart
by
the
Spirit
of
the
Lord
,
especially
considering
that
the
Lord
challenges
the
want
of
such
a
frame
in
his
People
under
their
defection
from
him
Isai.
57.10
.
Thou
saidst
not
there
is
no
hope
,
where
the
same
word
is
in
the
Original
,
which
is
here
translated
to
Despair
,
vers
.
20.
Next
he
sets
down
that
consideration
which
had
influence
upon
the
working
of
this
frame
,
to
wit
,
that
he
had
observed
that
men
who
have
most
skill
of
contriving
things
worldly
,
most
Prudence
or
Experience
,
to
help
them
in
executing
their
Contrivances
,
and
likewise
most
Uprightness
,
and
so
are
most
free
of
Injustice
or
Dissim●lation
in
reference
to
others
,
as
the
three
words
here
used
,
Wisdom
,
Knowledge
,
and
Equity
signify
,
Behoved
to
leave
all
their
Purchase
to
one
who
never
took
pain●
,
either
for
attaining
to
such
things
,
nor
would
manifest
such
commendable
Qualifications
in
managing
and
improving
the
same
▪
which
●eason
though
it
be
not
the
main
,
that
should
have
made
his
heart
despair
of
Happiness
in
the
Creatures
,
and
so
it
imports
his
Darkness
that
made
him
at
this
time
make
use
of
it
only
for
that
end
,
considering
that
he
had
been
obliged
to
look
upon
all
his
f●●●er
courses
,
as
insufficient
to
make
him
Happy
,
though
he
had
been
sure
to
leave
all
he
had
,
to
such
〈◊〉
one
as
he
could
have
desired
▪
yet
because
it
hath
a
truth
in
it self
,
and
was
fit
to
prevail
with
his
heart
,
not
yet
so
replenished
with
the
prese●●e
of
the
Lords
Spirit
,
when
he
was
in
the
fr●●e
here
rel●●●d
,
as
now
when
he
wrote
this
,
therefore
it
is
blest
of
God
to
him
,
for
working
his
Heart
to
that
frame●
Thirdy
,
He
doth
here
pass
Sentence
,
not
upon
his
purpose
to
cause
his
Heart
despair
of
Happiness
in
these
things
,
as
was
explained
,
seeing
that
was
an
approven
Resolution
,
but
upon
ma●●
saying
out
all
his
Wit
and
Strength
upon
these
things
,
as
hi●
portion
and
chief
Good
,
which
he
must
shortly
leave
behind
him
,
to
such
an
one
as
he
knows
not
what
he
shall
prove
,
This
(
saith
he
)
is
vanity
,
i.
e.
a
course
which
proves
man
to
be
vain
in
following
of
it
,
and
which
is
empty
of
any
true
satisfaction
to
him
,
and
it
is
a
great
evil
,
both
of
sin
,
in
seeking
Happiness
where
it
is
not
,
and
of
punishment
,
in
so
far
as
it
disappoints
,
and
so
at
last
vexes
and
torments
the
Spirit
.
Hence
Learn
1.
Men
will
never
seek
their
Felicity
where
it
may
be
had
,
to
wit
,
in
God
,
his
Favour
and
Fellowship
,
till
they
be
put
out
of
hopes
of
finding
it
any
where
else
:
so
long
as
they
may
have
but
Husks
,
they
will
not
long
for
the
Bread
that
is
〈◊〉
their
Fathers
House
;
For
,
here
Solomon
shows
what
a
pass
he
was
brought
to
,
before
he
was
reclaimed
from
persuing
earthly
Delights
as
his
Happiness
,
viz.
That
he
was
made
to
despair
of
finding
what
he
sought
in
them
.
Therefore
I
went
about
to
cause
my
Heart
despair
.
2.
It
is
no
easie
matter
to
loose
the
heart
from
earthly
Delights
,
that
is
tyed
to
them
as
its
portion
:
A
man
must
bestir
himself
in
the
use
of
all
means
,
and
must
busie
his
heart
to
find
out
motives
effectual
for
that
end
;
for
,
so
did
Solomon
here
,
as
is
imported
in
this
expression
,
I
went
about
to
cause
my
heart
▪
&c.
3.
As
men
destitute
of
the
special
Operations
of
the
Lord●
Spirit
,
may
manifest
much
Skill
,
Prudence
,
Experience
,
Ingenuity
and
Uprightness
in
their
acting
,
and
yet
be
seeking
but
an
earthly
Happiness
,
and
never
minding
the
great
end
of
all
their
Undertakings
,
the
Glory
of
God
,
their
own
and
others
Spiritual
Good
:
So
the
more
of
these
Gifts
or
Virtues
men
do
exercise
and
manifest
in
their
interprises
,
if
they
seek
no
further
▪
the
more
will
their
anxiety
and
vexation
be
increased
▪
were
it
but
upon
this
ground
,
that
they
cannot
dispose
of
all
their
Purchase
to
men
after
them
,
according
to
their
own
inclination
and
pleasure
;
for
,
Solomon
here
speaks
with
a
main
eye
to
himself
▪
and
his
own
Disposition
and
Carriage
,
while
he
was
at
a
distance
from
the
Lord
,
and
so
acting
as
a
natural
man
may
do
,
while
he
saith
,
There
is
a
man
whose
Labour
is
in
Wisdom
,
and
Knowledge
,
and
Equity
;
and
yet
to
a
man
that
hath
not
Laboured
therein
,
shall
he
leave
it
.
This
is
a
great
evil
.
4
While
these
prime
Motives
which
should
prevail
to
alienate
mens
hearts
from
sinful
courses
,
are
either
not
minded
,
or
have
no
Power
for
that
effect
,
the
Lord
can
,
and
sometimes
doth
make
use
of
common
and
more
inferior
Motives
for
bringing
about
the
same
:
and
therefore
every
frame
of
Spirit
is
not
to
be
looked
upon
as
bad
,
because
it
hath
been
wrought
by
some
Considerations
which
are
common
and
have
in
them
a
mixture
of
Ignorance
and
Corruption
;
For
,
Solomon
should
have
caused
his
heart
to
despair
of
Happiness
in
the
Creature
,
because
he
was
created
for
injoying
a
Felicity
of
a
higher
nature
,
than
all
the
Creatures
could
afford
,
and
because
true
Happiness
is
only
to
be
had
in
Reconciliation
,
and
Fellowship
with
God
,
but
he
doth
not
attain
(
at
this
time
whereunto
he
here
relates
)
to
these
thoughts
,
and
yet
this
more
inferior
Consideration
is
blessed
to
bring
his
heart
to
this
frame
,
that
There
is
a
man
whose
Labour
is
in
Wisdom
,
and
Knowledge
,
and
Equity
,
and
yet
to
a
man
that
hath
not
laboured
therein
shall
he
leave
all
&c.
5
,
Men
are
naturally
more
prone
to
be
anxious
what
shall
become
of
their
possessions
after
them
,
and
afraid
that
they
be
not
imployed
according
to
their
mind
;
than
they
are
now
to
improve
them
in
their
own
time
,
for
the
best
advantage
,
the
honour
of
God
,
their
own
good
,
and
the
good
of
others
:
Which
is
,
as
if
a
servant
should
be
more
solicitous
,
how
his
Master
should
dispose
of
the
fruits
of
his
Labour
,
and
afraid
least
they
fall
into
the
hands
of
some
evil
servant
after
him
,
than
he
is
how
to
improve
his
pains
in
the
mean
time
to
his
Masters
best
advantage
;
For
,
Solomon
was
much
troubled
with
this
,
that
a
man
who
hath
laboured
in
wisdom
—
should
leave
all
to
him
that
hath
not
laboueed
therein
▪
Which
cannot
be
justified
,
seeing
the
Lord
cannot
but
dispose
well
of
all
things
,
into
whose
hand
soever
they
fall
,
and
how
bad
use
soever
men
make
of
them
.
6.
The
Lord
in
his
wise
Providence
sees
it
fit
,
that
great
things
of
the
World
should
fall
for
a
portion
to
men
,
who
have
neither
Wit
nor
Experience
for
purchasing
,
or
improving
of
them
,
that
all
may
be
convinced
that
these
things
are
not
infallible
signs
of
his
love
,
Eccles.
9.1
.
and
that
men
who
get
them
may
be
allured
to
their
duty
by
them
,
or
the
more
severely
punished
when
he
reckons
with
them
Rom.
2
,
45.
For
,
there
is
a
man
,
whose
labour
●s
in
wisdom
and
knowledge
,
and
equity
,
and
yet
to
a
man
who
hath
not
laboured
therein
shall
he
leave
it
for
his
portion
.
7.
It
is
both
the
sin
,
and
misery
of
men
,
to
spend
their
time
and
abilities
in
seeking
their
Happiness
in
things
which
they
must
leave
to
others
,
not
knowing
how
they
shall
be
used
:
nothing
but
disappointment
,
vexation
and
torment
of
Conscience
when
God
awakes
it
,
can
be
the
result
of
a
mans
forgetting
his
one
thing
needful
,
and
Labouring
,
though
in
wisdom
,
and
knowledge
and
equity
for
things
earthly
as
his
Happiness
,
which
he
must
leave
to
another
that
hath
not
Laboured
therein
;
For
,
this
is
the
thing
that
Solomon
here
pronounceth
Vanity
and
a
great
evil
.
Verse
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
days
are
sorrows
,
and
his
travel
grief
,
yet
his
heart
taketh
not
rest
in
the
night
.
This
is
also
vanity
.
SOlomon
here
giveth
the
Reasons
of
his
censure
past
in
the
former
words
upon
mens
pains
for
an
earthly
Happiness
.
The
1.
is
,
that
man
hath
no
real
advantage
,
or
true
comfort
by
all
his
toil
of
Body
,
and
vexation
of
spirit
about
things
earthly
:
Which
is
not
spoken
to
the
prejudice
of
any
lawful
diligence
about
humane
affairs
for
the
right
end
,
but
only
to
convince
natural
men
of
the
fruitlesness
of
all
their
pains
in
order
to
the
true
●atisfaction
of
their
souls
:
And
this
reason
he
doth
propound
by
way
of
interrogation
,
that
he
may
the
more
effectually
rouse
up
himself
and
others
,
to
consider
the
vanity
of
seeking
Happiness
in
●he
creatures
:
and
by
it
also
he
doth
as
it
were
challenge
all
who
●eglect
to
seek
their
Soul-satisfaction
in
Reconciliation
and
fel●owship
with
God
in
Christ
,
to
condescend
if
they
can
(
and
with
all
supposes
that
they
cannot
)
upon
any
advantage
they
have
by
all
their
toil
and
pains
.
The
question
hath
the
force
of
a
negative
as
was
cleared
from
the
like
Chap.
1.
ver.
3.
Whence
that
which
is
here
understood
may
be
thus
supplyed
,
what
profit
hath
a
man
of
all
his
Labour
?
The
2.
Reason
is
,
that
whoever
choises
any
earthly
thing
for
his
portion
,
shall
be
so
far
from
any
true
profit
,
or
satisfaction
,
that
may
compense
his
Pains
,
that
by
the
contrary
all
his
days
shall
be
sorrows
and
his
travel
grief
,
which
is
mainly
to
be
understood
of
men
of
greatest
Spirit
,
and
Parts
,
who
take
most
pains
for
Happiness
in
things
earthly
:
not
as
if
such
men
might
not
have
many
days
of
Carnal
pleasure
,
and
joy
,
but
that
they
have
no
good
days
,
no
days
but
such
as
yeild
them
matter
of
sorrow
,
no
imployment
but
what
affords
them
matter
of
grief
,
and
such
Sorrow
and
grief
as
is
not
easily
exprest
,
therefore
he
useth
several
words
here
to
the
same
purpose
,
and
these
in
the
abstract
and
in
the
plural
Number
.
The
3.
Reason
,
which
may
be
taken
for
an
instance
,
or
illustration
of
the
former
,
i●
,
that
even
in
the
time
which
God
hath
appointed
for
the
rest
of
mens
Bodies
and
Spirits
,
such
men
are
often
so
hot
in
the
pursuit
of
their
Idols
,
of
Riches
.
Honour
,
or
pleasure
,
that
they
cannot
get
rest
,
or
,
as
it
is
in
the
Original
,
in
the
night
his
heart
lyeth
not
down
,
but
is
abroad
and
vigilant
,
sometimes
flying
from
his
own
fears
,
and
sometimes
earnestly
pursuing
these
shadows
of
earthly
delights
which
fly
swiftly
from
him
,
and
this
course
also
he
censures
to
be
Vanity
,
to
wit
,
that
〈◊〉
should
so
torture
himself
,
for
that
which
cannot
comfort
him
,
especially
that
he
should
deprive
hi●
self
of
the
rest
and
comfort
he
might
have
,
for
that
which
〈◊〉
cannot
have
.
This
also
is
Vanity
.
Hence
learn
.
1.
It
is
altogether
impossible
for
any
reasonable
creature
to
condescend
upon
any
true
advantage
or
comfort
,
th●●
men
have
by
all
their
pains
about
things
earthly
as
their
porti●●
though
deluded
Souls
ravished
with
delight
in
serving
th●●
Idols
,
apprehend
that
real
comfort
and
ga●●
is
only
to
be
h●●
in
their
way
Hosea
.
12.18
.
yet
cannot
the
wisest
of
them
g●●
accompt
of
any
such
thing
as
deserves
that
name
;
For
,
this
〈◊〉
question
which
no
man
seeking
his
Happiness
in
the
creatures
〈◊〉
answer
Affirmatively
,
by
shewing
what
he
hath
beside
toil
,
and
vexation
,
what
hath
a
man
of
all
his
Labour
,
and
the
vexation
of
his
heart
.
2.
Men
that
would
promove
the
work
of
Mortification
is
in
their
own
hearts
,
must
often
put
their
hearts
to
consider
what
profit
or
comfort
they
have
,
as
the
result
of
so
great
pains
as
they
have
taken
about
their
Idols
;
And
have
need
also
to
have
their
Consciences
often
prest
by
Christs
Ministers
to
make
answer
to
this
or
the
like
question
,
which
Solomon
having
put
in
substance
before
Chap.
1.3
.
he
puts
here
again
to
his
own
heart
,
and
to
others
also
,
what
hath
a
man
of
all
his
labour
?
&c.
3.
So
earnest
are
men
,
who
make
not
the
Lord
,
his
favo●●
and
fellowship
their
chief
delight
,
in
the
persuit
of
their
Idols
,
that
they
not
only
spend
their
bodies
with
toil
,
and
weariso●
business
,
as
the
word
here
translated
Labour
signifies
,
but
they
suffer
their
Spirits
also
to
be
eaten
up
,
or
gnawn
away
with
cares
and
fears
about
these
Idols
,
as
the
word
Vexation
signifies
;
Thus
doth
the
Lord
justly
correct
men
for
slighting
of
him
,
by
suffering
them
to
render
themselves
in
some
measure
incapable
,
of
that
sweetness
they
so
much
thirst
after
in
things
beside
him
.
How
much
better
were
it
for
them
to
bestow
their
pains
in
seeking
and
serving
the
Lord
,
whose
way
is
pleasantness
Prov.
3.27
.
Pea●●
,
Rom.
●
,
6
,
and
Strength
Prov.
10.29
.
to
all
them
that
〈◊〉
therein
?
So
much
is
implyed
in
the
question
what
hath
a
man
of
all
his
labour
,
and
●f
the
vexation
of
his
heart
?
&c.
4.
Till
men
be
in
a
reconciled
estate
,
and
injoy
fellowship
with
God
in
Christ
,
they
will
never
have
a
joyful
day
,
nor
a
comfortable
business
:
All
their
days
will
be
sorrows
,
and
their
travel
grief
:
any
joyful
days
they
apprehend
themselves
to
have
,
are
but
like
the
fancies
of
one
that
dreams
he
eats
,
and
hath
nothing
Isai.
29
8.
Their
Car●al
joy
hath
often
a
mixture
of
sorrow
with
it
,
and
alw●●e
ends
in
heaviness
Prov.
14.13
.
For
the
spirit
of
God
is
in
this
to
be
believed
,
rather
than
the
delusions
of
Satan
,
and
mens
corrupt
hearts
;
All
his
days
are
sorrows
,
and
his
travel
grief
.
5.
The
more
earnestly
men
persue
rest
and
satisfaction
in
any
thing
earthly
,
they
take
the
nearer
way
to
their
own
Vexation
;
For
,
of
the
man
who
is
spending
himself
in
the
p●rsuit
of
the
things
of
the
earth
,
is
this
spoken
,
yo●
he
takes
no
〈◊〉
in
the
night
.
6.
Though
the
Lord
who
when
he
pleases
will
give
his
beloved
People
rest
even
in
their
bodies
,
and
that
in
the
midst
of
greatest
outward
hazards
Act.
12.6
.
may
for
their
Humiliation
deprive
them
of
it
Psal.
77.4
.
And
his
People
ought
sometimes
to
withhold
from
themselves
the
nights
rest
,
for
Spiritual
Exercises
;
such
as
Humiliation
and
Simpathy
in
the
time
of
some
great
Calamity
●
Sam.
11.15
.
Praise
,
and
Th●●sgiving
,
in
the
time
of
some
great
delivery
Psal.
●9
.
62
.
Yet
when
excess
of
Cares
and
Fears
about
things
Earthly
,
goes
between
men
and
their
nights
rest
,
or
other
allowed
refreshments
of
that
nature
,
it
is
not
only
a
clear
evidence
of
their
own
Vanity
,
and
sinfulness
in
seeking
Happiness
in
these
things
,
but
〈◊〉
of
Gods
just
displeasure
,
who
hath
put
such
vanity
upon
these
false
Gods
,
that
they
alwise
disquiet
their
Worshipers
;
For
,
so
doth
the
spirit
of
God
censure
this
excess
of
Worldly
cares
or
delights
in
the
World●ing
▪
Yea
he
taketh
no
rest
in
the
●●ght
,
This
also
i●
vanity
.
Verse
24.
There
in
nothing
better
for
a
man
then
that
he
should
eat
and
drink
,
and
that
he
should
make
his
soul
injoy
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
?
LEast
the
Preachers
former
Doctrine
concerning
the
Vanity
of
things
Earthly
in
order
to
the
satisfying
of
a
mans
Soul
,
might
be
mistaken
,
as
if
the
intent
thereof
were
to
deprive
men
of
the
comfortable
use
of
Gods
good
Creatures
,
before
he
prosecute
it
further
he
doth
here
open
up
a
little
,
the
nature
of
that
wherein
true
Happiness
doth
consist
,
which
he
doth
more
fully
clear
afterward
:
And
so
in
few
words
clearly
determines
what
is
that
good
for
the
Sons
of
Men
in
this
Life
,
which
he
said
he
was
so
inquisitive
about
,
in
the
third
verse
of
this
chapter
.
And
this
he
doth
in
such
a
way
,
as
may
be
most
prevalent
with
men
ravished
with
earthly
delights
:
And
for
this
end
he
doth
First
show
,
that
that
Happiness
which
is
attainable
in
this
World
,
consists
in
the
conjunction
of
these
two
.
The
1.
relating
to
the
outward
man
,
is
the
Holy
,
Sober
,
and
Cheerful
use
of
all
lawful
creature
Comforts
,
which
the
Scripture
comprehends
under
the
Name
of
our
daily
Bread
,
and
he
calls
Eating
and
Drinking
;
for
,
thus
must
the
Eating
and
Drinking
here
commended
be
understood
,
and
not
of
a
mans
giving
up
himself
to
the
excessive
use
of
sensual
Delights
,
considering
that
Solomon
hath
so
much
condemned
this
before
,
as
unworthy
to
be
chosen
for
a
mans
portion
,
and
that
the
same
is
altogether
inconsistent
with
the
good
of
the
Soul
.
The
2.
relating
to
the
Inner-Man
,
to
which
the
former
must
be
subservient
is
,
that
he
make
his
Soul
enjoy
good
,
which
must
be
understood
of
some
good
suteable
,
and
satisfactory
to
the
Soul
,
as
no
sensual
Delight
can
be
:
And
therefore
it
must
be
that
sweet
Fellowship
which
reconciled
Souls
have
with
the
Lord
,
while
they
walk
in
his
Fear
and
Obedience
,
which
he
presses
in
the
close
of
this
Book
;
and
this
is
to
be
intended
by
man
as
the
good
of
all
his
Labour
,
or
pains
he
takes
in
this
World
,
the
end
of
his
Eating
,
Drinking
,
and
using
all
the
lawful
comforts
of
this
life
.
Next
,
He
doth
confim
that
this
Good
consists
in
the
conjunction
of
these
two
,
from
his
own
certain
knowledge
and
experience
,
he
saw
,
viz.
by
the
light
of
the
Word
,
and
the
Spirit
of
God
now
present
with
him
,
and
by
his
own
observation
,
that
all
this
,
to
wit
,
all
lawful
creature
comforts
,
the
power
to
make
use
of
them
,
and
find
sweetness
in
them
,
and
especially
the
Grace
to
use
them
so
as
the
Souls
good
may
be
thereby
promoved
,
All
this
was
from
the
hand
of
God
:
whereby
is
meant
his
liberality
inlarged
toward
man
,
in
allowing
these
Comforts
upon
him
,
and
his
powerful
Blessing
causing
him
so
to
use
them
;
see
Psal.
104.28
.
And
Thirdly
,
to
gain
weight
to
his
testimony
concerning
this
matter
,
he
shows
he
was
inferior
to
none
for
plenty
of
creature
Comforts
,
and
opportunity
to
make
use
of
them
speedily
,
without
much
labour
to
him
;
and
therefore
was
to
be
believed
in
this
,
That
Happiness
was
not
in
the
injoyment
of
outward
Comforts
alone
,
but
only
in
such
a
Holy
and
Chearful
use
of
them
,
as
might
be
subservient
to
the
Souls
good
,
which
consists
in
Fellowship
with
the
Lord
.
Hence
Learn
1.
Though
the
publick
Ministers
of
Christ
ought
to
deliver
the
whole
Counsel
of
God
to
the
People
,
as
they
have
ability
and
opportunity
,
Act
20.20
,
27.
Yet
is
it
Wisdom
in
them
while
they
have
to
do
with
these
that
are
strangers
to
Communion
with
the
Lord
,
especially
such
of
these
as
are
ravished
with
Earthly
Delights
,
to
bring
forth
in
the
first
place
such
Truths
as
may
probably
be
most
taking
,
prevalent
,
and
have
best
acceptance
with
them
,
such
as
these
are
that
do
concern
the
Lords
large
allowance
of
as
much
comfort
,
even
in
outward
things
,
as
men
can
▪
in
reason
desire
:
That
Soul-ravishing
sweetness
is
only
to
be
found
in
Spiritual
Exercises
,
which
will
make
all
sinful
Delights
loathsome
,
and
refine
the
lawful
Sweetness
that
is
in
the
Creatures
;
And
so
,
that
Religion
is
a
friend
both
to
the
Bodies
and
Spirits
of
men
:
For
,
this
is
Solomon's
method
here
,
who
without
doubt
,
is
directed
to
frame
this
Book
mainly
,
for
the
convincing
and
gaining
of
Men
,
who
are
in
the
way
that
he
himself
was
in
,
before
his
recovery
from
his
defection
.
He
doth
not
at
the
first
deliver
the
●●lictest
of
these
Precepts
,
which
afterward
he
presseth
in
order
to
Happiness
;
but
speaks
as
if
he
conceded
much
to
men
concerning
the
use
of
sensual
Delights
,
only
minding
them
of
their
Souls
good
which
they
could
not
in
reason
slight
,
while
he
saith
,
There
is
nothing
better
for
a
man
,
then
that
he
should
Eat
and
Drink
;
and
make
his
Soul
injoy
good
of
his
Labour
.
2.
It
is
dangerous
to
leave
men
under
Convictions
of
the
evil
of
their
Courses
,
and
Apprehensions
of
certain
misery
abiding
them
,
except
there
be
also
some
intimation
of
a
probable
way
for
them
to
be
made
Happy
,
and
the
same
in
some
measure
cleared
up
to
them
;
least
they
either
return
to
their
wonted
sinful
Delights
,
as
Israel
would
have
gone
back
to
Egypt
,
or
choice
to
die
in
Despair
,
not
daring
to
go
back
,
and
not
knowing
how
to
go
forward
.
Therefore
Solomon
having
spoken
somewhat
concerning
the
Insufficiency
of
the
most
plausible
and
promising
courses
,
which
men
destitute
of
the
Lords
Spirit
can
take
for
satisfaction
,
before
he
proceed
further
he
inserts
here
some
discovery
of
true
Happiness
,
that
men
may
have
the
clearer
thoughts
of
it
,
while
he
saith
,
There
is
nothing
better
for
a
man
then
that
he
should
Eat
and
Drink
,
and
make
his
Soul
injoy
good
of
his
Labour
.
3.
As
it
is
to
be
acknowledged
for
a
great
Blessing
of
God
to
have
plenty
of
Creature
Comforts
,
and
withall
Power
to
make
use
of
them
,
and
find
Sweetness
in
them
,
and
not
to
be
hindered
therein
either
by
inward
exercise
of
Spirit
,
Job
33.19.20
.
such
as
the
Lords
withdrawing
of
his
wonted
comfortable
Presence
,
Psal.
102.9
.
and
42.3
.
by
outward
Crosses
imbittering
the
Spirit
,
1
Sam.
30.26.27
.
by
excessive
fears
of
outward
Hazards
,
Psal.
107.18
.
by
groundless
scruples
of
Conscience
,
Act.
10.13.14
.
or
by
miserable
Sparingness
,
&c.
So
it
is
to
be
looked
upon
but
as
the
smallest
part
of
our
Happiness
,
and
as
no
part
of
it
at
all
,
unless
in
the
use
of
these
things
,
the
Soul
be
injoying
good
sutable
for
it
;
for
,
as
Solomon
commends
Eating
and
Drinking
in
the
sense
formerly
mentioned
,
so
he
doth
not
commend
it
alone
,
but
as
it
ushers
in
,
and
promoves
some
true
good
to
be
injoyed
by
the
Soul
of
man
,
There
is
nothing
better
then
that
a
man
Eat
and
Drink
,
and
make
his
Soul
injoy
Good
.
4.
Ministers
when
they
confute
the
abuse
of
things
Lawful
,
and
the
Excess
of
Mens
Affection
to
them
,
should
withall
assert
and
clear
the
lawful
liberty
of
Christians
;
lest
Hearers
who
are
ready
to
run
from
one
sinful
extream
to
another
(
from
making
provision
for
the
Flesh
in
the
excess
or
pampering
of
it
,
to
fulfill
the
Lusts
thereof
,
unto
a
neglecting
of
the
Body
,
to
the
prejudice
of
the
Spirit
)
may
apprehend
Religion
to
be
an
Enemy
to
their
Bodily
Health
,
and
to
the
true
Cheerfulness
of
their
Natural
Spirit
,
contrary
to
Prov.
3.8
.
Or
may
be
without
ground
challenged
for
taking
what
is
the
Lords
Allowance
to
them
:
Thereforefore
Solomon
after
he
hath
condemned
the
excess
of
sensual
Delights
,
doth
here
commend
the
right
use
of
them
,
which
is
consistent
with
,
and
subservient
to
the
Souls
injoying
of
its
true
good
in
Fellowship
with
the
Lord.
There
is
nothing
better
then
that
a
man
should
Eat
and
Drink
and
make
his
Soul
injoy
Good
,
&c.
5
The
outmost
of
that
Happiness
which
is
attainable
in
this
Life
by
the
Children
of
the
Lord
,
wants
not
its
own
Imperfection
,
and
mixture
of
Trouble
and
Toil
with
it
:
The
Lord
so
disposeth
that
men
may
long
for
that
State
where
their
Happiness
may
be
full
,
and
unmixed
.
In
Heaven
there
shall
be
no
use
of
the
Creatures
for
Eating
,
Drinking
,
and
the
like
;
Rev.
7.16
.
which
take
a
great
part
of
a
mans
time
to
provide
,
and
use
so
frequently
:
But
in
this
Life
,
There
is
no
better
of
it
than
to
be
at
the
pains
of
Eating
and
Drinking
,
and
that
way
to
keep
up
our selves
,
that
our
Souls
may
injoy
good
of
our
Labour
.
6.
The
right
use
of
Creature
Comforts
,
such
as
Meat
,
Drink
and
the
like
,
is
not
only
consistent
with
,
but
subservient
to
the
Souls
injoying
of
that
true
Spiritual
good
,
which
is
suitable
to
it
,
when
we
are
by
the
use
of
these
things
,
led
to
think
upon
and
long
for
better
,
and
when
the
strength
we
receive
thereby
is
imployed
in
the
Praise
and
Service
of
the
Lord
;
for
this
Eating
and
Drinking
here
commended
;
carries
along
with
it
and
promoves
,
the
Souls
injoying
of
Good
,
and
if
man
Eat
and
Drink
,
and
neglect
to
make
his
Soul
enjoy
good
;
he
is
worse
than
the
Beasts
that
perish
.
There
is
nothing
better
then
to
Eat
and
Drink
,
and
make
the
Soul
injoy
Good
.
7.
Though
the
Soul
and
the
matters
of
it
,
should
be
first
,
and
principally
cared
for
Mat.
6
,
33.
yet
it
is
not
the
Lords
mind
,
that
our
seeking
the
good
of
our
Souls
should
make
us
careless
of
our
Bodies
,
but
rather
that
we
should
out
of
respect
to
our
Souls
,
and
the
good
thereof
,
respect
the
good
of
our
Bodies
in
a
Sober
and
Holy
manner
:
So
that
to
respect
the
Body
and
care
for
it
,
in
reference
to
the
Soul
,
that
by
the
Body
the
Soul
may
be
served
in
serving
its
Creator
:
and
not
to
neglect
the
Soul
,
or
any
Duty
relating
to
the
welfare
thereof
,
for
indulgence
to
the
Body
,
is
that
golden
path
,
wherein
men
may
expect
some
measure
of
that
Happiness
which
the
Lord
allows
upon
his
Children
in
this
Life
;
for
(
saith
he
)
There
is
nothing
better
then
that
a
man
should
Eat
and
Drink
,
and
injoy
good
of
his
Labour
.
8.
Every
expression
in
the
Scriptures
,
is
not
to
be
looked
upon
apart
;
but
some
are
to
be
considered
jointly
with
others
,
sometimes
with
such
as
go
before
,
sometimes
with
such
as
follow
after
,
else
men
will
be
in
hazard
to
wrest
the
Scripture
to
their
own
Destruction
:
For
if
we
consider
the
first
expression
in
this
verse
,
There
is
nothing
better
then
that
a
man
should
Eat
and
Drink
,
without
considering
what
follows
,
it
might
seem
to
express
the
Sense
and
Mind
of
Epicures
:
But
if
we
joyn
it
with
the
Expression
immediatly
following
of
the
Souls
injoying
good
;
then
we
come
to
understand
the
Eating
and
Drinking
here
commended
to
be
such
as
prejudge
not
the
Spiritual
and
Eternal
good
of
mens
Souls
,
There
is
nothing
better
for
a
man
,
then
to
Eat
and
Drink
,
and
make
his
Soul
injoy
good
.
9.
To
have
the
outward
Comforts
of
this
Life
,
the
Power
to
use
them
,
and
to
find
Sweetness
in
the
use
of
them
,
and
especially
the
Grace
to
use
them
aright
,
so
as
the
use
of
them
may
not
hinder
but
promove
the
good
of
the
Soul
,
all
this
is
from
the
Liberality
and
Providence
of
a
good
God
,
and
in
it
our
Fathers
allowance
,
our
Redeemers
purchase
,
and
our
Comforters
presence
and
teaching
,
are
to
be
acknowledged
;
for
,
so
saith
Solomon
here
,
that
All
is
from
the
Hand
of
God
,
the
Name
God
is
in
the
plural
number
minding
us
of
the
three
Persons
of
the
Blessed
Trinity
.
10.
Whatever
Ministers
say
to
the
Lords
People
,
they
should
Labour
to
see
it
by
the
Light
of
the
Word
;
and
Spirit
of
God
,
and
likewise
by
their
own
experience
,
whereby
they
put
these
Truths
they
deliver
to
the
proof
,
and
labour
to
find
the
Power
of
them
upon
their
own
Hearts
,
for
(
saith
he
)
I
saw
that
this
was
from
the
Hand
of
God
.
11.
Whereinsoever
the
Lord
makes
any
of
his
Servants
to
excel
for
outward
Injoyments
or
Priviledges
,
they
should
Labour
so
to
carry
themselves
in
the
use
thereof
,
that
from
their
own
experience
,
they
may
teach
others
how
to
use
these
outward
Advantages
for
the
Spiritual
good
of
their
Souls
,
considering
that
People
who
place
their
Happiness
in
these
things
,
are
ready
to
think
,
that
if
men
knew
Experimentally
the
worth
and
sweetness
which
they
fancy
to
be
in
them
,
they
would
not
so
undervalue
them
:
For
,
that
Solomon
may
convince
all
,
that
their
is
no
true
Happiness
in
the
use
of
these
things
,
except
they
be
made
subservient
to
the
Souls
injoying
of
that
true
good
,
which
is
in
Fellowship
with
God
,
he
doth
by
this
question
incite
all
to
consider
,
that
he
who
asserts
this
Truth
was
inferior
to
none
for
plenty
of
outward
Comforts
,
and
conveniency
of
speedy
injoyment
of
them
,
while
he
saith
,
Who
can
Eat
?
or
who
can
hasten
thereunto
more
then
I
?
Verse
26.
For
God
giveth
to
a
man
that
is
good
in
his
sight
,
Wisdom
,
and
Knowledge
and
Joy
;
but
to
the
Sinner
〈◊〉
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
.
HAving
given
a
short
sum
of
that
True
Happiness
which
is
attainable
in
this
Life
,
he
doth
here
describe
the
Blessedness
of
them
that
seek
after
it
,
and
the
misery
of
these
that
slight
it
:
And
this
he
brings
in
as
a
reason
to
move
men
to
fall
in
love
with
it
.
As
for
the
man
that
takes
the
right
way
of
seeking
Happiness
,
whom
here
he
calls
the
man
that
is
good
in
Gods
sight
,
which
signifies
one
freely
favoured
and
delighted
in
,
and
so
a
justified
person
through
the
Righteousness
of
Christ
,
and
one
who
is
sincerely
studying
what
is
good
,
or
well-pleasing
,
not
in
the
sight
of
the
World
,
but
of
God
,
The
Lord
giveth
,
and
giveth
freely
;
and
in
giving
makes
sure
and
firm
to
him
,
as
the
word
signifies
,
Wisdom
and
Knowledge
and
Joy
.
Whereby
is
meant
n●t
only
skill
to
purchase
a
Competency
of
things
Worldly
,
with
Prudence
to
manage
,
and
use
the
same
aright
,
together
with
chearfulness
in
the
use
thereof
,
which
cannot
be
excluded
here
,
seeing
the
same
was
exprest
before
as
subservient
to
that
Happiness
which
is
attainable
in
this
World
;
But
mainly
an
increase
of
saving
knowledge
,
which
is
set
forth
by
two
words
,
because
there
are
many
degrees
of
it
,
and
an
increase
of
Spiritual
joy
flowing
from
the
Faith
of
Acceptation
with
God
through
Jesus
Christ
:
I
say
the
words
are
to
be
understood
of
the
increase
of
these
things
,
because
they
are
promised
to
the
man
who
is
b●fore
favoured
,
and
so
hath
the
first
Grace
.
Next
,
As
for
the
man
who
continues
in
his
mistake
concerning
the
way
to
true
Happiness
,
whom
he
calls
here
the
sinner●
not
〈◊〉
if
the
other
formerly
spoken
of
,
or
any
other
in
the
World
,
did
not
deserve
that
name
;
but
because
such
an
one
is
given
up
to
the
slavery
and
servitude
of
his
lusts
,
in
an
unreconciled
state
(
as
the
Word
Sinner
often
signifies
in
Scripture
,
when
it
is
opposed
to
the
Good
or
Righteous
.
1
Pet.
4
,
18
)
and
,
as
the
Original
Word
here
signifies
,
One
that
errs
from
the
Scope
.
i.
e.
who
is
mistaken
in
the
Main
concerning
True
Happiness
,
&
is
pursuing
the
same
in
things
of
this
Earth
,
To
such
an
One
God
giveth
in
His
justice
and
displeasure
,
as
his
sure
portion
,
if
he
continue
in
that
way
,
sore
travel
,
or
(
as
the
word
signifies
)
Painful
Servitude
and
slavery
in
gathering
and
heaping
(
which
Words
import
him
to
be
both
successful
and
unsatisfyed
)
that
which
he
must
leave
behind
him
,
to
be
possest
by
these
for
whom
he
intended
least
,
even
to
one
that
is
good
in
Gods
sight
:
Which
is
not
to
be
understood
,
as
if
every
Wicked
man
should
make
some
Godly
man
his
Heir
;
for
then
the
Godly
should
be
the
Richest
in
the
World
;
but
that
often
the
Fruit
of
the
wickeds
pains
redounds
to
the
advantage
of
the
Godly
,
or
rather
that
his
purchase
and
estate
is
at
the
Lords
disposal
,
to
give
to
whom
he
pleases
,
and
thinks
good
enough
for
receiving
such
trifles
.
And
this
excessive
pains
of
men
,
for
these
things
which
they
can
neither
long
injoy
,
nor
transfer
to
others
as
they
please
,
he
censures
as
Vanity
,
that
is
,
a
sinful
course
,
and
such
as
will
in
the
end
produce
nothing
but
torment
to
mens
Spirits
.
Hence
Learn
.
1.
The
consideration
of
the
Lords
large
and
comfortable
allowance
to
His
Own
;
should
move
All
to
take
them
to
His
Way
of
seeking
after
Happiness
,
and
therefore
this
allowance
should
be
much
insisted
on
by
his
servants
,
and
often
viewed
by
People
,
that
their
hearts
may
be
ingaged
to
that
way
:
For
this
description
of
the
Lords
liberality
,
and
sweet
allowance
to
his
own
,
is
here
brought
in
as
a
motive
to
make
men
fall
in
love
with
that
Way
to
Happiness
formerly
hinted
at
.
For
God
gives
to
a
man
that
is
good
in
his
sight
,
Wisdom
and
knowledge
and
joy
.
2.
Before
a
man
can
expect
that
large
and
sweet
allowance
which
God
giveth
to
his
Children
,
he
must
first
be
made
good
in
Gods
sight
,
by
Reconciliation
with
Him
,
the
Imputation
of
Christs
Righteousness
,
and
Renovation
of
his
Nature
,
that
he
may
aime
at
what
is
well
pleasing
in
the
sight
of
God
;
For
,
to
the
man
that
is
good
in
his
sight
he
giveth
Wisdom
&c.
3.
Whatever
the
best
of
men
receive
from
God
,
even
these
who
are
accepted
as
Righteous
in
his
sight
,
whose
dispositions
and
way
is
most
sincere
,
and
so
are
Good
in
his
sight
,
it
is
not
of
their
procurement
,
nor
merited
by
any
goodness
they
have
,
seeing
it
is
all
a
free
Gift
:
For
even
to
him
that
is
good
in
his
sight
he
giveth
Wisdom
;
every
further
degree
of
Grace
is
a
new
gift
to
such
a
man
.
4.
Not
only
Knowledge
of
things
Spiritual
,
but
of
managing
aright
things
Temporal
;
and
not
only
the
first
saving
Grace
,
which
comprehends
the
habits
of
all
Graces
,
but
every
act
of
Grace
;
and
not
only
matter
of
comfort
and
joy
,
but
joy
it self
,
or
the
power
and
heart
to
take
joy
and
comfort
,
is
a
free
gift
of
God
:
For
,
this
,
he
giveth
to
him
that
is
good
in
his
sight
Wisdom
and
Knowledge
and
joy
,
may
be
understood
of
all
sorts
of
approven
Wisdom
,
of
every
degree
of
Knowledge
and
Grace
,
and
of
his
giving
the
power
to
take
comfort
in
known
grounds
of
rejoycing
.
5.
That
which
men
weary
themselves
in
seeking
after
,
and
will
never
find
in
things
Earthly
,
is
truely
to
be
found
in
God
:
For
,
Solomon
hath
shown
before
that
during
his
estrangment
from
God
,
he
was
seeking
satisfaction
to
his
mind
in
the
study
of
Wisdom
,
and
thereafter
in
the
abundance
of
earthly
pleasures
,
and
hath
declared
himself
disappointed
of
all
,
till
he
come
back
to
his
first
Love
,
who
giveth
him
,
as
He
here
professes
,
and
promises
to
others
who
will
take
them
to
Gods
way
that
they
shall
get
the
like
,
Wisdom
,
and
Knowledge
,
and
Joy
.
6.
There
must
be
Wisdom
and
Knowledge
,
before
there
be
true
comfort
:
Men
must
see
their
misery
and
hazard
,
the
remedie
thereof
,
and
how
to
make
use
of
it
;
Their
duty
and
how
to
set
about
it
;
and
then
they
may
be
sure
Joy
shall
be
the
result
of
this
practical
heart
affecting
Knowledge
,
whereof
Solomon
here
speaks
:
This
is
imported
in
the
order
of
these
gifts
,
He
giveth
Wisdom
,
and
Knowledge
,
and
Joy
.
7.
The
blessedness
of
Gods
People
,
and
the
misery
of
others
are
both
better
seen
,
when
they
are
compared
together
.
Therefore
the
Preacher
here
illustrates
the
one
by
the
other
God
giveth
to
the
man
that
is
good
in
his
sight
,
Wisdom
and
Knowledge
,
and
Joy
;
But
to
the
sinner
travel
,
&c.
8.
Though
men
seeking
their
Happiness
in
other
things
beside
the
Lord
,
do
imagine
themselves
the
only
free
men
,
and
to
have
much
Joy
in
their
way
;
yet
the
truth
is
,
they
are
but
slaves
to
Satan
,
and
their
own
Lusts
,
and
without
all
true
comfort
,
for
(
saith
he
)
God
giveth
to
the
sinner
travel
,
the
Word
signifies
Servitude
and
Affliction
.
9.
Though
men
seeking
Happiness
in
things
Earthly
,
may
have
success
in
getting
abundance
of
them
brought
to
their
hand
,
as
is
imported
in
this
that
Thy
gather
and
heap
up
,
yet
they
are
still
as
far
from
satisfaction
as
formerly
;
For
these
two
words
import
them
still
Gathering
and
Heaping
up
,
and
yet
never
attaining
to
what
contents
them
,
They
have
travel
to
gather
and
heap
up
.
10.
God
hath
the
absolute
disposal
of
mens
Purchase
and
Estates
at
His
Pleasure
,
He
can
order
them
to
be
violently
taken
away
from
them
,
Isai.
54.16
.
He
can
determine
their
minds
at
last
,
to
order
them
otherwise
than
they
did
formerly
intend
,
Prov.
28.8
.
And
can
remove
these
for
whom
they
did
intend
them
,
that
they
may
fall
into
the
hands
of
others
,
Psal.
39.6
.
It
is
good
to
serve
such
a
Master
who
can
and
will
(
when
he
pleases
)
transfer
the
Estates
of
his
enemies
to
his
Friends
,
Psal.
105.44
.
And
doth
alwise
dispose
of
the
same
as
he
thinks
good
,
That
he
may
give
to
him
that
is
good
before
him
.
11.
The
consideration
of
the
much
toil
that
is
in
purchasing
things
worldly
,
the
great
disappointment
of
true
satisfaction
which
is
in
the
injoying
of
them
,
and
the
much
torment
of
Spirit
which
is
the
result
of
seeking
Happiness
in
them
,
should
wean
mens
hearts
from
them
;
For
,
so
is
this
course
of
Travelling
to
gather
and
heap
up
,
that
which
these
who
are
good
before
God
shall
injoy
,
here
censured
,
while
he
saith
,
This
also
is
vanity
and
vexation
of
Spirit
.
CHAP.
III.
The
ARGUMENT
.
THE
Wise
man
in
this
Chapter
,
that
he
may
bring
up
the
hearts
of
these
,
who
i●
Gods
way
are
upon
a
search
after
True
Happiness
,
to
a
submission
unto
,
and
contentment
with
the
changes
that
may
be
in
their
Lot
,
and
draw
them
off
from
seeking
Happiness
in
Earthly
delights
.
As
also
to
instruct
them
in
observing
the
right
time
of
all
their
actions
,
affordeth
for
these
ends
so
many
convincing
considerations
or
Arguments
,
As
,
1.
That
the
time
of
All
events
(
whether
mediat
,
caried
on
by
the
voluntary
actions
of
men
,
or
immediat
that
fall
out
in
Gods
holy
Providence
)
is
in
Gods
hand
,
ver.
1.
which
is
amplified
and
instanced
in
fourteen
couple
of
distinct
Events
,
which
most
ordinarly
fall
out
,
ver.
2
,
3
,
4
,
5
,
6
,
7
,
and
8.
all
which
are
linked
together
in
pairs
as
deserving
a
joint
consideration
.
2.
That
there
is
no
true
profit
in
that
vexing
and
wearisome
pains
which
a
man
takes
to
make
up
to
himself
a
Happiness
in
earthly
things
:
ver.
9.
3.
That
God
hath
inevitably
imposed
upon
all
the
sons
of
men
this
sore
travel
to
wrestle
thorow
many
vicissitudes
in
their
Lot
,
ver.
10.
4.
That
the
Lords
design
in
all
these
changes
is
,
that
men
may
be
sutably
exercised
with
Humility
,
Submission
,
Mortification
and
Thanksgiving
under
them
,
ver.
10.
5.
That
God
hath
made
every
thing
(
both
grievous
and
joyful
)
beautiful
in
its
season
,
Though
most
mens
hearts
be
so
plagued
,
that
they
cannot
discern
the
mind
of
God
therein
,
ver.
11.
6.
That
the
highest
profit
of
the
most
beautiful
and
favourable
dispensations
of
God
to
man
,
is
to
quicken
him
to
the
duties
of
spiritual
joy
,
diligence
in
Holiness
,
and
the
chearful
and
sober
use
of
the
Creatures
;
which
right
improvement
;
as
it
●s
the
true
good
of
Gods
dispensations
in
this
life
,
and
best
portion
and
fruit
he
can
reap
by
them
,
so
is
it
a
singular
gift
of
God
,
ver.
12.13
.
7.
That
all
the
Lords
dispensations
as
to
his
purposed
effects
,
ends
,
and
Timing
of
them
,
are
permanent
and
unchangable
,
and
therefore
are
to
be
acquiesced
in
and
submitted
to
,
ver.
14.
8.
That
all
Gods
Works
,
upon
supposition
of
his
decrees
,
and
in
respect
of
man
whose
wit
and
power
is
but
short
,
and
on
consideration
of
their
holy
ends
,
are
absolutely
perfect
and
compleat
,
and
so
not
to
be
murmured
against
,
ver.
14.
9.
That
man
being
so
absolutely
at
Gods
disposal
ought
to
exercise
himself
with
a
Holy
and
Reverential
fear
before
him
,
under
all
the
turnings
of
Providence
in
his
Condition
,
and
thereby
attain
to
True
Contentment
with
it
.
ver.
14.
10.
That
the
saddest
Dispensations
the
Lords
People
are
,
or
can
be
under
,
are
no
other
for
substance
,
efficient
cause
,
and
holy
ends
,
than
the
Saints
have
formerly
been
exercised
with
;
whatever
difference
there
may
be
in
regard
of
some
circumstances
and
instruments
;
ver.
15.
11.
That
God
in
due
time
will
inquire
after
,
and
in
his
own
way
avenge
the
injuries
done
to
his
oppressed
and
persecuted
People
,
which
may
contribute
much
to
quiet
their
hearts
under
their
saddest
troubles
:
ver.
15.
12.
That
however
the
Saints
oft
times
get
not
fair
justice
from
men
in
place
and
power
upon
earth
,
yet
there
is
a
set
and
fixed
time
wherein
God
will
pass
righteous
judgement
,
absolving
,
and
rewarding
the
Righteous
,
and
condemning
and
avenging
upon
the
Wicked
the
wrongs
done
to
His
People
,
and
reversing
their
unjust
sentences
against
them
,
ver.
16.17
.
13.
That
Gods
holy
purpose
and
end
in
permitting
Wicked
men
to
have
that
power
,
and
trust
in
the
World
,
which
they
abuse
to
injustice
and
persecution
of
the
Godly
is
,
That
they
may
be
discovered
both
to
themselves
and
others
to
be
that
which
they
were
not
known
to
be
while
they
wanted
fit
opportunities
to
show
their
Wickedness
;
And
that
they
themselves
may
see
how
nearly
as
to
their
disposition
and
carriage
,
especially
their
preying
upon
the
Poor
,
they
do
resemble
the
very
beasts
of
the
feild
,
ver.
18.
And
to
convince
such
unjust
and
oppressing
Rulers
of
their
Brutishness
,
Solomon
doth
illustrate
and
amplify
the
resemblance
between
Them
and
Beasts
,
in
regard
that
the
like
accidents
and
occurrances
to
interrupt
their
Works
of
injustice
,
and
deprive
them
of
the
delight
they
have
in
Earthly
things
,
do
befall
them
with
the
Beasts
,
ver.
19.
That
they
are
both
equally
Subject
to
death
,
having
one
and
the
same
Vital
breath
or
Animal
life
,
in
regard
of
which
they
have
not
preeminence
above
the
Beasts
,
which
he
further
confirms
by
a
general
assertion
of
the
Vanity
of
all
created
things
,
ver.
19.
And
that
they
and
the
beasts
also
,
are
all
in
a
motion
and
tendency
the
same
way
,
to
wit
,
toward
Corruption
and
the
state
of
the
Dead
;
Both
man
as
to
his
Body
,
and
the
Beast
being
of
the
same
mettall
and
matter
,
even
the
dust
,
and
so
both
must
be
dissolved
into
dust
again
,
ver.
20.
And
14.
That
though
cruelly
,
oppression
and
sensuality
in
men
doth
make
them
much
to
resemble
Beasts
,
yet
in
regard
of
the
better
part
the
immortal
Soul
,
they
have
the
preeminence
of
the
Beasts
,
which
duly
considered
may
divert
them
from
seeking
Happiness
in
things
common
to
them
with
Beasts
,
and
move
them
to
submit
to
any
condition
of
life
that
may
be
subservient
to
the
good
of
the
Immortal
Spirit
,
ver.
21.
And
then
from
all
these
considerations
the
Wise
man
draws
a
certain
Conclusion
,
That
the
highest
Happiness
attainable
in
this
Life
,
is
a
chearfull
and
ready
following
of
the
Duties
of
Piety
toward
God
,
and
Righteousness
toward
Men
,
even
under
all
the
vicissitudes
of
a
mans
Lot
:
This
being
the
best
Portion
he
is
capable
to
enjoy
within
time
:
And
seing
he
must
once
Leave
,
and
not
return
again
(
after
Death
)
to
the
beholding
or
enjoying
of
these
outward
things
,
It
is
therefore
His
Wisdom
to
improve
all
his
outward
comforts
as
incouragments
to
a
willing
and
chearful
obedience
to
God
,
ver.
22.
From
all
which
it
is
evident
that
a
man
is
not
to
seek
or
expect
True
Felicity
in
any
outward
enjoyments
,
But
in
the
favour
of
God
through
Christ
Jesus
,
and
following
of
his
Duty
in
obedience
to
the
Command
of
God
;
And
in
a
subserviency
to
this
,
is
obliged
to
study
a
silent
and
conscientious
submission
unto
,
and
contentment
with
all
the
times
and
various
providences
,
that
pass
over
him
in
the
World
.
CHAP.
III.
Verse
1.
To
every
thing
there
is
a
Season
,
and
a
time
to
every
purpose
,
under
the
Heaven
.
THis
verse
contains
the
first
consideration
,
serving
to
quiet
the
Hearts
of
the
Godly
,
especially
against
the
many
sad
changes
that
are
in
this
World
,
to
wean
their
hearts
from
seeking
Happiness
in
things
Earthly
:
As
also
to
move
all
to
observe
the
fittest
opportunity
of
their
Actions
and
purposes
,
and
to
depend
upon
Him
who
hath
the
times
in
his
power
:
The
sum
whereof
is
,
That
every
event
(
whether
it
fall
out
in
humane
and
voluntary
Actions
,
which
seem
to
be
most
in
mans
own
power
,
or
in
the
daily
working
of
Gods
Providence
,
both
which
are
here
to
be
understood
,
not
only
because
of
the
largeness
of
the
expression
To
every
thing
there
is
a
season
,
But
mainly
because
the
following
instances
respect
both
)
hath
a
season
,
the
Word
signifies
,
A
fixed
,
appointed
or
foredetermined
Time
;
and
is
so
translated
Esth.
9.27
.
Ezr.
10.14
.
And
this
fixing
of
the
season
of
every
thing
,
is
to
be
understood
in
reference
to
Gods
eternal
decree
foreordaining
all
Events
,
as
is
clear
by
comparing
this
with
ver.
11.
where
he
saith
God
hath
made
every
thing
beautiful
in
his
season
:
This
same
consideration
he
doth
in
another
expression
apply
to
mens
purposes
,
or
resolutions
,
especially
such
as
men
have
complacency
and
delight
in
,
as
the
Word
translated
Purpose
signifies
.
See
Gen.
34.19
.
Even
for
these
there
is
a
Time
,
the
Word
also
signifies
a
set
time
Neh.
2.6
.
out
of
which
men
cannot
so
much
as
conceive
or
resolve
the
doing
of
any
thing
,
much
less
act
it
:
The
Words
also
may
be
looked
upon
as
pointing
at
mans
Duty
to
observe
a
fit
time
and
season
in
all
his
Actings
.
Hence
Learn
.
1.
Though
future
Events
,
the
time
whereof
cannot
be
known
in
their
natural
causes
,
he
wholly
uncertain
to
us
Prov.
27.1
.
Yet
are
they
all
clearly
foreseen
,
and
certainly
foreappointed
,
and
that
from
Eternity
Act.
15
,
18.
by
the
infinitly
wise
Lord
,
so
that
they
cannot
fall
out
sooner
or
later
,
than
in
the
time
that
he
hath
appointed
for
them
;
for
in
reference
to
his
Eternal
Counsel
mainly
is
this
to
be
understood
To
every
thing
there
is
a
season
.
2.
Mans
will
is
not
an
Independant
thing
:
man
is
not
absolute
Master
of
his
purposes
,
nor
doth
the
Lord
look
through
the
prospect
of
mans
Free
Will
to
see
that
will
fall
out
according
as
it
shall
of
it self
encline
;
But
he
in
his
Eternal
Council
hath
wisely
ordered
all
the
motions
thereof
,
for
,
There
is
a
time
for
every
purpose
.
The
Word
signifies
(
Volition
)
or
the
very
act
of
the
Will
,
and
may
be
understood
of
humane
purposes
,
as
several
of
the
following
instances
must
also
be
understood
.
3.
Though
there
be
no
season
or
time
allowed
for
sinful
Actions
or
purposes
,
since
negative
precepts
oblige
in
every
article
of
time
;
yet
wicked
men
can
neither
act
wickedness
,
nor
purpose
it
,
but
in
the
time
wherein
God
hath
resolved
to
permit
the
same
,
withdrawing
his
Grace
,
which
he
is
not
bound
to
give
,
for
even
of
wicked
mens
Actings
,
such
as
their
persecution
of
the
Godly
,
and
their
wicked
Plots
and
purposes
,
may
this
be
understood
,
There
is
a
season
for
every
thing
,
and
a
time
for
every
purpose
.
4.
Every
Duty
is
not
to
be
gone
about
at
every
Season
,
but
the
due
opportunity
thereof
to
be
carefully
searched
for
,
by
considering
the
general
Rules
of
the
Word
,
especially
what
Duties
such
Dispensations
call
for
.
Jam.
5.13
.
by
praying
for
the
Lords
teaching
to
know
the
Times
1
Chron.
12.32
.
and
laying
to
heart
the
sad
challenge
given
to
those
that
are
ignorant
thereof
Jer.
8.7
.
For
,
in
reference
to
the
Duty
of
man
that
would
enjoy
that
True
Happiness
which
he
pointed
out
before
,
as
some
of
the
following
instances
make
clear
,
this
consideration
may
be
taken
,
as
a
direction
to
them
to
observe
the
Season
.
To
every
thing
there
is
a
season
,
and
a
time
for
every
purpose
.
5.
It
serveth
much
for
quieting
the
hearts
of
the
Godly
under
all
the
sad
changes
of
Dispensation
that
are
in
the
World
,
to
consider
that
all
these
fall
out
in
the
Times
and
Seasons
set
and
fixed
for
them
in
Gods
Eternal
Counsel
,
who
minded
the
welfare
of
His
Own
from
all
Eternity
,
Jer.
31.3
.
And
is
ingaged
to
bring
their
good
out
of
the
worst
that
can
fall
out
in
time
,
Rom.
8.28
.
And
particularly
to
believe
that
enemies
cannot
so
much
as
Plot
,
much
less
raise
up
Trouble
or
Persecution
against
them
,
but
at
the
time
wherein
he
hath
foreseen
it
fit
to
Exercise
them
therewith
1
Pet.
4.17
.
Nor
can
their
Tryals
continue
longer
than
His
set
time
for
expressing
His
favour
again
in
their
delivery
is
come
Psal.
102.13
.
For
,
this
according
to
the
scope
of
the
Book
cannot
but
be
taken
for
a
consideration
serving
to
hold
off
vexation
from
the
hearts
of
the
Godly
,
and
keep
them
in
the
chearful
possession
of
their
spiritual
Happiness
,
that
,
To
every
thing
there
is
a
season
,
and
a
time
for
every
purpose
under
Heaven
.
6.
This
same
consideration
,
that
God
hath
fixed
a
time
for
all
things
and
purposes
,
may
serve
to
wean
mens
hearts
from
seeking
Happiness
in
any
thing
beside
himself
,
seeing
he
hath
in
his
hand
the
Time
of
their
coming
to
enjoy
these
things
,
the
continuance
and
the
removal
of
them
,
beside
that
they
can
have
but
for
a
Season
the
enjoyment
of
any
thing
beneath
the
Sun
;
For
,
this
according
to
the
Preachers
Scope
,
may
be
also
looked
upon
,
as
a
consideration
to
wean
the
hearts
of
men
from
seeking
Happiness
in
things
below
,
To
every
thing
there
is
a
season
,
and
a
time
for
every
purpose
under
heaven
.
7.
Gods
providence
reacheth
not
only
to
all
Events
and
purposes
within
the
Church
,
where
it
is
in
a
most
special
way
exercised
Psal.
76.1
.
but
to
all
the
corners
of
the
Earth
,
and
to
Hell
also
;
Neither
Men
,
nor
Devils
,
Heathens
,
or
Infidels
,
can
act
or
plot
against
Him
,
or
his
blessed
People
,
but
at
the
Season
and
Times
,
wherein
it
shall
prove
fittest
for
His
Glory
,
and
the
good
of
His
Own
:
For
,
To
every
thing
there
is
a
season
,
and
a
time
to
every
purpose
under
heaven
.
8.
One
and
the
same
Truth
may
have
several
Uses
drawn
from
it
;
For
,
as
this
that
there
is
a
Season
and
Time
for
every
thing
fore-appointed
by
God
,
serves
to
quiet
the
hearts
of
the
Godly
,
and
make
them
careful
to
observe
the
Time
;
so
as
it
imports
many
changes
in
Time
;
It
serves
to
wean
mens
hearts
from
things
Earthlie
,
which
can
be
enjoyed
but
for
a
Time
.
Verse
2.
A
time
to
be
born
,
and
a
time
to
dy
:
a
time
to
plant
,
and
a
time
to
pluck
up
that
which
is
planted
.
In
this
and
the
following
Verses
,
the
Preacher
giveth
many
particular
instances
,
wherein
the
Truth
of
the
former
Assertion
of
the
Lords
fixing
of
the
Time
and
Season
of
every
Event
under
the
Sun
,
is
mainly
to
be
considered
,
and
made
use
of
;
And
however
some
of
these
instances
have
a
Truth
in
them
in
reference
to
mans
Duty
,
that
there
is
a
fit
Season
for
him
to
do
such
and
such
things
in
,
which
he
ought
to
observe
and
make
use
of
;
as
is
clear
by
instances
of
Mourning
and
Rejoycing
,
Silence
,
and
Speech
;
Yet
all
of
them
are
mainly
and
the
most
part
of
them
only
,
to
be
understood
,
in
reference
to
the
Lords
fixing
of
the
time
of
their
being
,
and
consequently
the
manner
thereof
:
Nor
are
these
instances
to
be
taken
for
a
full
enumeration
,
as
if
every
thing
,
the
time
whereof
is
fixed
by
the
Lord
,
were
here
reckoned
out
,
and
no
other
thing
but
what
is
here
particularly
named
were
to
be
looked
upon
,
as
having
its
Time
and
Season
fixed
;
But
the
purpose
spoken
of
,
is
to
be
understood
of
these
and
such
like
,
which
clause
is
to
be
understood
after
them
all
,
seeing
it
is
else
where
exprest
in
Scripture
after
such
Enumerations
.
Gal.
5.21
.
Only
these
are
to
be
looked
upon
as
the
prime
Dispensations
of
God
in
the
World
,
and
mainly
useful
to
be
considered
,
as
they
are
timed
,
and
ordered
by
His
Providence
;
and
being
so
considered
,
are
fit
to
work
the
Hearts
of
the
Godly
to
Contentment
under
all
changes
,
and
to
wean
the
hearts
of
all
from
seeking
Happiness
in
this
life
;
where
such
variety
of
changes
are
;
And
they
are
put
in
pairs
,
as
deserving
a
joint
consideration
,
that
when
the
one
is
called
to
mind
,
the
other
,
which
is
in
some
sort
contrary
to
it
,
may
also
come
to
mind
:
The
first
Pair
concerning
the
time
of
Birth
and
Death
,
is
literally
to
be
understood
.
That
the
very
minut
of
every
ones
entry
into
this
World
,
whether
it
be
timely
or
abortive
;
and
likewise
of
their
departure
out
of
it
by
Death
,
whether
natural
,
or
violent
is
from
Eternity
fixed
,
and
cannot
fall
out
sooner
or
later
than
God
hath
appointed
.
The
other
,
concerning
the
Times
of
Planting
and
plucking
up
,
though
they
have
in
them
a
Truth
in
reference
to
mans
Duty
,
who
ought
to
observe
the
time
of
such
actions
as
may
be
held
out
under
these
expressions
whether
properly
or
metaphorically
taken
;
yet
they
are
mainly
to
be
understood
of
Gods
Dispensation
about
Man
along
his
life
,
between
his
Birth
and
Death
,
and
particularly
of
his
Planting
and
setling
Nations
and
Churches
and
particular
mens
interests
therein
,
which
are
pointed
at
in
the
following
Instances
,
and
his
overturning
the
same
again
,
when
he
sees
fit
and
that
because
the
Scripture
doth
frequently
express
these
particular
Dispensations
of
Providence
,
in
the
very
same
Terms
that
are
here
,
both
in
Threatnings
Jer.
45.4
.
and
Promises
Jer
,
24.6
.
and
31.28
.
and
likewise
because
these
are
the
Dispensations
wherewith
the
hearts
of
the
Godly
are
most
disquieted
,
and
therefore
to
look
upon
them
,
as
Timed
,
and
ordered
wisely
by
the
Lord
serves
much
for
quieting
of
them
,
which
is
the
Scope
.
Hence
Learn
1.
It
is
not
enough
for
Ministers
to
hold
out
clear
and
sound
Truths
in
the
general
,
but
they
must
also
take
pains
to
reckon
out
,
and
insist
upon
particular
instances
,
wherein
the
Truth
of
what
they
deliver
is
verified
,
that
so
the
Lords
People
by
the
ordinary
occurences
of
His
Providence
,
and
Dispensations
with
them
,
may
be
minded
of
what
they
have
heard
,
and
in
these
may
see
the
Truth
of
the
same
:
For
here
,
this
Divine
Preacher
,
worthy
to
be
imitate
by
all
Ministers
,
being
guided
by
the
Spirit
of
the
Lord
,
doth
not
think
it
enough
to
hold
out
that
Truth
,
That
there
is
a
season
and
set
time
,
for
every
thing
and
purpose
,
and
so
leave
it
to
People
to
apply
the
same
to
the
particular
passages
of
Gods
providence
along
their
life
;
but
for
their
help
He
condescends
upon
twenty
eight
particular
Dispensations
,
the
Times
and
Seasons
whereof
are
set
and
fixed
.
There
is
a
time
to
be
born
,
and
a
time
to
dy
;
a
time
to
plant
,
&c.
2.
As
their
will
still
be
variety
of
Changes
,
and
a
mixture
of
Sour
and
Sweet
in
the
Lords
Dispensations
with
the
Children
of
men
in
this
Life
,
it
being
proper
for
the
other
Life
to
be
without
any
change
or
mixture
,
so
the
consideration
of
the
better
and
worse
thereof
ought
to
be
joined
in
our
thoughts
,
and
the
one
set
against
the
other
,
that
what
is
comfortable
,
may
be
possest
humbly
,
thankfully
,
and
with
preparation
for
a
change
,
and
what
is
sad
may
be
submitted
unto
,
since
we
have
had
sweeter
,
and
may
have
hope
of
a
change
to
the
better
again
,
Therefore
are
these
pairs
or
couples
of
instances
made
up
of
sadder
and
sweeter
Dispensations
,
as
that
which
is
the
Lot
of
men
in
this
Life
,
and
which
ought
jointly
to
be
considered
for
our
use
.
There
is
a
time
to
be
born
,
and
a
time
to
dy
,
a
time
to
plant
,
and
a
time
to
pluck
up
that
which
is
planted
.
3.
These
Events
which
are
most
certain
to
us
,
as
to
the
ordinary
time
of
their
existence
,
and
these
also
,
which
being
altogether
uncertain
,
for
the
particular
time
of
them
,
and
are
yet
certainly
known
to
fall
out
,
are
ordinarly
most
slighted
by
us
,
as
to
the
consideration
of
the
Lords
timing
of
them
,
and
yet
would
be
most
usef
●
for
us
to
consider
;
For
here
the
time
of
Birth
,
which
ordinarly
after
the
Conception
is
certainly
known
;
and
the
time
of
Death
,
which
though
it
be
unknown
,
is
most
certainly
known
as
to
the
futurition
of
it
,
are
first
condescended
upon
,
as
things
we
do
most
readily
slight
,
and
things
most
useful
to
be
considered
,
as
they
fall
under
the
determination
of
Providence
for
the
time
of
them
,
There
is
a
time
to
be
born
,
and
a
time
to
dy
:
4.
The
particular
time
of
every
ones
entry
into
the
World
,
hath
been
from
Eternity
fixed
,
and
condescended
upon
by
the
Lord
,
and
the
same
ought
to
be
seriously
considered
by
all
that
are
born
of
Women
,
both
in
Reference
to
their
own
Birth
,
and
others
,
especially
these
who
are
Born
to
them
,
that
they
may
look
upon
all
the
comfortable
passages
of
Providence
,
which
they
come
to
understand
,
as
encouragments
to
serve
the
Lord
,
and
upon
all
the
sad
passages
they
have
met
with
,
as
these
whereunto
they
are
Born
,
and
which
therefore
they
should
indure
patiently
Job
,
14.1
.
That
they
may
be
thankful
to
Him
who
preserved
them
or
theirs
in
the
Womb
Psal.
139
,
13.
And
brought
them
safely
thence
Psal.
22.9
:
with
the
right
proportion
Psal.
139.15
,
16.
And
did
not
make
the
Womb
their
Grave
,
that
these
who
have
none
Born
unto
them
may
reverence
him
,
who
gives
and
withholds
the
fruit
of
the
Womb
,
as
he
thinks
fit
Psal.
127.3
.
For
such
considerations
of
the
Time
of
Birth
,
are
useful
to
that
which
is
Solomons
Sco●●
,
There
is
a
time
to
be
born
,
&c.
5.
As
it
is
appointed
for
all
Men
once
to
Dy
Heb.
9.27
.
So
the
period
of
every
mans
Life
,
and
consequently
the
manner
of
his
Death
,
is
fore-determined
by
the
Lord
;
The
consideration
thereof
,
as
it
ought
not
to
make
any
careless
of
the
use
of
lawful
means
for
prolonging
their
Life
,
that
they
may
do
God
Service
in
their
Generation
,
so
it
ought
to
be
seriously
minded
by
the
Godly
for
guarding
their
hearts
against
the
fear
of
Death
from
men
,
who
seek
their
Life
for
their
fidelity
to
Christ
Psal.
●1
.
15
.
for
stirring
them
up
to
live
in
constant
expectation
of
Death
Job
.
14.14
.
and
Readiness
for
it
1.
Cor.
15.31
.
And
should
make
them
look
upon
all
their
Earthly
Enjoyments
,
as
things
from
which
Death
will
separate
them
,
For
,
both
,
to
work
the
hearts
of
the
Godly
to
contentment
with
thier
Lot
,
and
to
wean
all
hearts
from
seeking
things
earthly
as
their
portion
,
is
this
,
as
also
the
rest
of
the
Instances
here
given
,
There
is
a
time
to
dy
.
6.
The
Lord
hath
in
His
hand
the
planting
of
Countreys
,
and
Kingdoms
,
whether
formerly
not
inhabited
,
or
by
His
Judgements
wasted
,
and
depopular
,
and
likewise
of
planting
Churches
in
these
,
with
Faithful
Ministers
and
Ordinances
,
and
the
Time
is
set
wherein
he
will
do
so
,
The
thoughts
whereof
,
ought
not
to
hinder
mens
indeavours
,
but
to
cherish
their
hopes
,
did
the
case
seem
never
so
desperat
,
and
move
them
to
follow
their
Duty
,
with
dependance
upon
Him
,
who
hath
from
Eternity
fixed
a
Time
to
plant
.
7.
Though
all
the
works
of
the
Lord
be
perfect
as
to
the
end
intended
by
Him
Deut.
32.4
.
Yet
He
may
for
wise
ends
,
interrupt
and
overturn
for
a
time
his
begun
work
,
which
He
doth
,
according
as
He
did
from
Eternity
resolve
,
and
only
at
that
time
which
He
himself
had
fixed
:
The
consideration
whereof
,
as
it
may
guard
the
hearts
of
His
Own
,
against
mens
fury
and
threatnings
,
who
cannot
pluck
up
what
he
hath
planted
,
till
He
order
them
to
do
so
;
So
it
should
make
them
use
well
their
injoyments
of
what
sort
soever
they
be
,
beware
beware
of
these
sins
,
which
may
provock
Him
to
exercise
them
with
so
sad
a
Dispensation
,
and
when
He
doth
it
,
to
search
out
and
mourn
for
the
procuring
causes
thereof
,
and
not
to
cross
His
purpose
manifested
in
that
Dispensation
,
by
seeking
great
things
for
themselves
Jer.
45.4
.
For
,
There
is
a
time
to
pluck
up
that
which
is
planted
.
Verse
3.
A
time
to
kill
,
and
a
time
to
heal
;
a
time
to
break
down
and
a
time
to
build
up
.
HEre
are
other
Four
Instances
of
those
Dispensations
of
the
Lord
,
which
being
considered
as
under
the
dominion
of
His
Providence
,
especially
for
the
timing
of
them
,
serve
much
to
quiet
the
Hearts
of
the
Godly
,
under
all
changes
of
their
condition
,
and
to
wean
the
Hearts
of
all
from
seeking
Happipiness
in
this
earth
,
where
so
many
changes
are
,
which
is
Solomons
Scope
here
,
still
to
be
remembred
and
applyed
to
all
these
Instances
:
The
first
Two
,
may
be
taken
in
reference
to
mens
persons
;
and
the
other
to
their
outward
Estates
and
injoyments
whatsoever
;
And
so
the
Killing
here
spoken
of
,
is
to
be
understood
of
such
sad
corrections
,
as
the
Lord
sees
fit
should
be
inflicted
upon
the
bodies
or
Spirits
of
men
,
such
as
seem
utterly
to
undoe
them
,
And
therefore
are
set
forth
by
this
word
Killing
,
and
the
Healing
,
of
the
Lords
applying
medicines
,
or
proving
himself
a
Physician
,
as
the
Word
signifies
;
for
so
doth
the
Scripture
use
the
like
expressions
Deut.
32.39
.
compared
with
2
Kings
.
5.7
.
The
time
of
both
these
is
in
Gods
hand
,
being
from
Eternity
set
and
fixed
by
Him
:
So
likewise
the
Breaking
down
here
spoken
of
,
is
to
be
understood
of
these
Breaches
which
the
Lord
makes
upon
mens
outward
Enjoyments
,
whether
Worldly
,
or
Spiritual
;
and
the
Building
up
,
or
the
repairing
of
mens
formerly
broken
Estates
,
and
their
recovering
of
them
,
as
the
like
expressions
in
Scripture
ordinarly
signify
Lam.
2
,
13.
Isai.
58.12
,
and
30.26
.
And
these
also
are
Dispensations
in
a
special
way
to
be
marked
,
as
timed
,
and
seasoned
by
the
Lord
.
Hence
Learn
.
1.
As
the
Lord
is
pleased
sometimes
to
manifest
His
Justice
against
the
Sons
of
Men
,
in
cutting
them
off
the
Earth
by
violent
Deaths
,
Now
by
His
own
more
immediat
Hand
Lev.
10.2
.
1
Sam
,
2.25
.
And
then
making
use
of
humane
Justice
for
that
effect
Est.
9.13
.
&c.
And
sometimes
again
to
manifest
His
Mercy
to
His
Own
,
By
suffering
them
to
be
killed
unjustly
by
men
,
and
so
hasting
them
home
to
Himself
;
Mark
6.19
.
Act.
12.2
.
So
the
particular
time
of
all
such
sad
events
as
these
,
hath
been
wisely
resolved
upon
by
the
Lord
from
all
Eternity
,
and
no
creature
can
bring
them
on
sooner
,
or
hold
them
off
longer
then
He
hath
determined
;
None
can
Kill
before
,
and
none
can
escape
the
stroake
after
His
set
times
comes
;
for
in
reference
to
the
Lords
fixing
of
the
Season
of
such
Dispensations
,
here
signified
by
Killing
,
is
this
Instance
to
be
understood
There
is
a
time
to
kill
.
2.
Sometimes
the
Lord
is
pleased
to
deal
in
such
severity
with
the
Children
of
men
,
as
to
their
own
sense
their
case
is
as
desperat
,
as
if
He
were
killing
and
slaying
them
Exod.
4.24
.
and
to
the
apprehension
of
others
,
as
if
they
were
really
Killed
Psal.
44.22
.
while
yet
He
intends
not
to
destroy
,
or
make
an
end
of
them
,
but
to
restore
them
to
their
former
condition
:
For
this
Killing
may
be
taken
both
in
reference
to
these
that
are
Healed
,
and
to
others
.
There
is
a
time
to
kill
,
and
a
time
to
heal
.
3.
Times
of
Healing
,
whether
of
Bleeding
and
sick
Nations
,
of
rent
and
distempered
Churches
,
or
wounded
Spirits
,
are
in
Gods
Hand
,
and
till
His
time
come
,
all
essays
of
other
Physicians
for
Healing
are
in
vain
;
and
therefore
He
is
to
be
humbly
employed
,
and
depended
upon
for
that
end
,
considering
that
however
times
of
Healing
be
fixed
with
Him
,
yet
the
importunity
of
penitents
is
ordinarly
a
comfortable
fore-runner
of
their
being
healed
2
Chron
,
7.14
.
Hos.
6.1
.
For
,
with
Him
,
There
is
a
time
to
heal
.
4.
The
Lord
uses
to
manifest
most
of
His
skill
about
these
diseases
which
the
wisest
Physicians
among
men
would
think
incurable
,
He
can
not
only
Heal
after
wounding
,
but
after
Killing
,
by
giving
a
better
life
and
health
than
hath
been
taken
away
,
especially
when
it
is
for
His
sake
.
Matt.
10.39
.
There
is
a
time
to
kill
,
and
a
time
to
heal
.
5.
The
thoughts
of
this
,
that
the
Lord
hath
the
Times
of
Killing
and
Healing
in
His
hand
,
may
bring
much
quietness
and
contentment
of
Spirit
,
under
all
changes
of
Dispensations
,
to
these
who
seek
their
Happiness
in
His
favour
and
fellowship
,
considering
that
,
whatever
be
the
power
,
or
malice
of
men
,
they
cannot
Kill
when
they
please
,
and
though
they
should
be
permitted
to
Kill
,
he
hath
a
time
for
Healing
again
;
And
the
same
may
serve
also
to
divorce
mens
Hearts
from
these
things
wherein
they
seek
their
Happiness
beside
the
Lord
,
if
they
consider
that
He
can
easily
Kill
and
Destroy
all
that
go
a
Whoreing
from
Him
;
For
it
is
safe
and
useful
to
referr
all
these
Instances
which
the
Spirit
of
the
Lord
enumerats
,
to
the
Scope
in
hand
,
which
is
both
to
guard
the
Hearts
of
the
Godly
against
Vexation
,
under
sad
,
and
terrible
Dispensations
,
and
to
deterre
all
from
excess
of
delight
in
things
earthly
,
There
is
a
time
to
kill
,
and
a
time
to
heal
.
6.
No
mans
outward
Estate
or
Worldly
Enjoyments
of
what
sort
soever
they
be
,
are
so
firmly
setled
,
but
the
Lord
can
easily
when
He
pleases
,
break
all
down
;
and
therefore
men
should
look
upon
their
Buildings
,
whether
for
their
Credit
,
Pleasure
or
Worldly
profit
,
as
unworthy
to
have
their
heart
,
seeing
the
Lord
hath
a
time
sixed
to
break
them
down
,
and
the
whole
universe
also
,
and
should
seek
to
have
themselves
Built
upon
the
Rock
,
which
no
storme
can
overthrow
,
There
is
a
time
to
break
down
.
7.
The
Lord
hath
His
own
time
set
and
fixed
for
Building
and
repairing
ruined
Nations
and
Churches
Jer.
31
,
4.
As
also
of
mens
outward
estates
Exod.
1.21
.
and
of
their
inward
and
spiritual
Conditions
Jer.
33.7
,
8.
For
to
all
these
may
this
be
applyed
.
There
is
a
time
to
build
up
.
Verse
4.
A
time
to
weep
,
and
a
time
to
laugh
:
a
time
to
mourn
,
and
a
time
to
dance
:
WE
have
here
the
effects
of
the
former
Dispensations
,
upon
the
Spirits
,
and
carriage
of
men
,
the
timing
whereof
is
asserted
to
be
in
the
hand
of
God
,
no
less
than
the
Dispensations
themselves
.
And
for
the
understanding
of
these
,
and
the
time
of
them
,
it
would
be
considered
first
,
That
this
Weeping
and
mourning
here
spoken
of
,
cannot
be
understood
of
Worldly
Sorrow
which
causeth
Death
2
Cor.
7
,
10.
And
consequently
the
Laughter
here
spoken
of
,
is
not
to
be
understood
of
Carnal
Mirth
,
or
the
expressions
thereof
,
which
the
Lord
hath
threatned
with
much
woe
Luk.
6.25
.
Especially
when
His
Dispensations
call
to
Mourning
Isai.
22.13.14
.
Nor
is
this
Dancing
meant
of
the
the
lascivious
carriage
of
men
at
Feasts
Mark
.
6.22
.
Or
Idolatrous
Worship
.
Exod.
32
19.
For
,
though
the
Lord
,
give
up
men
to
the
former
,
as
a
sad
punishment
of
their
sins
,
Amos
5.16
.
And
leave
them
to
the
other
as
a
forerunner
of
further
Judgment
Amos
6.5
.
Yet
there
is
no
time
allowed
in
the
Word
of
God
for
such
things
:
And
therefore
they
are
mainly
to
be
understood
of
moderate
grief
and
and
Godly
sorrow
,
with
the
expressions
thereof
,
suitable
to
the
Dispensations
of
Killing
,
breaking
down
&c.
formerly
mentioned
,
and
of
lawful
Mirth
,
and
spiritual
rejoycing
suitable
to
the
Dispensations
of
Healing
,
and
Building
up
.
Next
,
That
the
difference
between
the
first
two
Instances
and
the
last
,
is
only
(
according
to
the
force
of
the
Words
in
in
the
Original
)
in
measure
and
degree
,
for
though
all
of
them
signifie
the
outward
expression
of
these
passions
of
grief
and
joy
,
yet
Weeping
is
that
which
is
more
moderate
,
expressed
by
sighs
and
tears
,
Mourning
again
,
according
to
the
signification
of
the
Word
,
is
that
degree
of
grief
,
which
hath
higher
expressions
than
the
former
,
such
as
smiting
of
the
breast
,
and
the
like
.
The
Laughter
here
spoken
of
is
joy
appearing
in
the
countenance
,
and
voice
only
.
And
Dancing
is
that
which
is
exprest
by
the
whole
outward
man
.
Thirdly
,
That
the
time
of
these
passions
or
affections
,
here
spoken
of
,
is
both
to
be
understood
in
reference
to
the
Lords
Dispensations
,
and
likewise
to
mans
Duty
,
and
the
Lords
putting
him
to
it
,
viz.
That
as
the
Lord
hath
set
times
wherin
He
giveth
matter
and
occasion
of
Grief
or
Joy
,
more
or
less
in
His
Dispensations
,
so
it
is
Peoples
Duty
to
observe
when
and
in
what
measure
,
His
Word
,
and
Dispensations
call
them
to
express
the
same
.
Fourthly
,
That
however
these
instances
be
applicable
to
all
men
,
who
live
under
such
change
of
Dispensations
,
yet
it
is
safest
to
apply
them
in
special
,
to
the
Church
and
People
of
God
,
among
whom
the
Dispensations
formerly
mentioned
are
mainly
remarkable
.
Hence
Learn
.
1.
The
Lord
hath
the
sad
and
mournfull
times
of
People
set
and
fixed
from
Eternity
,
when
He
sees
it
fit
so
to
work
,
that
they
shall
have
much
matter
of
Mourning
,
and
when
He
intends
to
frame
their
spirits
for
it
,
by
suspending
comfort
,
or
by
pouring
out
the
spirit
of
Grace
and
supplication
that
they
may
be
prepared
for
comfort
here
,
and
may
long
for
the
time
when
tears
shall
be
wiped
from
their
eyes
There
is
a
time
to
weep
.
2.
There
are
degrees
of
the
sad
conditions
of
the
Godly
,
He
doth
not
alwayes
give
them
alike
matter
of
Grief
,
nor
when
they
have
,
doth
He
suffer
their
hearts
to
be
alike
weighted
therewith
,
for
the
One
of
these
Words
doth
express
a
higher
degree
of
Grief
,
than
the
Other
,
There
is
a
time
to
weep
,
and
a
time
to
mourn
.
3.
The
World
,
and
all
the
comforts
of
it
,
can
neither
prevent
nor
mitigate
the
Mourning
and
Grief
of
People
,
when
the
Lord
sees
it
fit
to
exercise
them
therewith
:
Nor
can
men
bring
it
on
,
for
all
their
malice
and
power
,
till
the
Lords
sett
time
come
,
which
is
here
spoken
of
,
There
is
a
time
to
mourn
,
and
a
time
to
weep
.
4.
It
is
the
Duty
of
the
Lords
People
to
observe
the
time
,
when
He
by
His
Word
,
and
Dispensations
calls
them
to
Mourn
and
Weep
,
that
they
may
rationally
and
willingly
apply
their
hearts
to
that
exercise
,
it
being
a
high
provocation
of
Him
,
and
a
forerunner
of
much
woe
to
them
,
not
to
Mourn
and
Weep
when
he
calls
them
to
it
,
Isai.
22.12
.
For
this
may
be
also
understood
of
the
time
to
be
observed
,
and
made
use
of
by
His
people
There
is
a
time
to
mourn
,
and
a
time
to
weep
.
5.
It
is
sometimes
necessary
for
the
Lords
people
,
especially
when
there
is
much
terrour
in
His
Dispensations
of
killing
,
plucking
up
,
and
breaking
down
,
formerly
mentioned
to
express
their
Grief
so
as
it
may
appear
to
others
,
by
their
abstinence
and
chastening
of
their
flesh
Dan.
10.2
,
3.
by
their
humble
walking
Isai.
38.15
.
For
the
Words
,
as
was
cleared
in
the
Exposition
,
signifie
such
sorrow
,
as
breaks
out
in
signes
and
expressions
,
so
as
it
cannot
be
hid
,
There
is
a
time
to
weep
,
and
a
time
to
mourn
.
6.
The
Lord
hath
also
His
own
times
set
and
fixed
,
wherein
he
will
fill
the
mouths
of
his
People
with
Laughter
,
and
turn
their
Mourning
into
Dancing
,
by
making
them
see
the
performance
of
these
promises
which
they
could
hardly
believe
Gen.
21.6
.
Healing
their
spiritual
distempers
,
Isai.
2.5
,
6.
Guarding
their
hearts
against
the
vexation
of
affliction
,
Job
,
5.22
.
giving
them
such
clear
foresights
,
and
sweet
foretastes
,
of
their
future
Happiness
,
that
they
cannot
but
skip
for
joy
,
even
in
the
midst
of
the
worst
that
men
can
do
to
them
Luk.
6.23
.
And
sometimes
by
giving
them
deliverance
from
their
troubles
Psal.
126.2
.
And
when
His
time
for
making
His
People
Laugh
and
Dance
cometh
,
the
World
cannot
hinder
it
;
For
There
is
a
time
to
laugh
and
to
dance
.
7.
It
is
the
Duty
of
the
Lords
People
,
especially
when
His
Dispensations
are
eminently
comfortable
,
to
make
conscience
of
rejoicing
,
and
of
expressing
the
same
in
their
words
,
and
carriage
,
by
their
chearful
walking
,
running
the
way
of
His
Commandements
,
and
inciting
others
to
His
praise
,
for
this
concerning
the
time
of
Laughter
and
Dancing
,
is
also
to
be
taken
in
reference
to
our
Duty
,
that
the
Time
of
His
Healing
,
Building
,
and
Planting
formerly
spoken
of
,
is
to
be
observed
and
made
use
of
by
His
People
,
who
should
then
express
their
joy
,
as
the
Words
signify
,
There
is
a
time
to
laugh
and
a
time
to
dance
.
Ver.
5.
A
time
to
cast
away
stones
,
and
a
time
to
gather
stones
together
:
a
time
to
embrace
,
and
a
time
to
restrain
from
embracing
,
THe
first
Two
of
these
Instances
,
concerning
the
Time
of
Casting
away
and
Gathering
stones
,
may
be
taken
for
a
proverbial
kind
of
speech
,
made
use
of
1.
To
signifie
the
Duty
of
dependance
upon
Gods
Providence
,
and
acknowledgment
of
Him
,
who
hath
the
timing
of
mens
undertakings
,
even
their
smallest
matters
in
His
hand
.
2dly
.
The
expedience
of
mens
observing
according
to
the
revealed
will
of
God
,
the
fittest
seasons
for
their
Actions
.
And
3.
To
check
and
reprove
the
folly
of
men
who
slight
Him
,
and
the
observation
of
these
seasons
even
in
their
smallest
matters
.
They
may
be
also
understood
of
the
time
of
mens
preparing
materialls
for
any
enterprise
,
as
minding
them
,
that
they
are
so
under
dominion
of
Gods
Providence
,
that
he
can
in
His
time
,
make
them
undo
what
they
have
formerly
done
,
and
either
of
these
ways
,
the
sense
is
subservient
to
the
scope
to
make
men
constant
in
dependance
upon
,
and
acknowledgment
of
Him
,
who
hath
the
Time
of
all
Events
in
His
hand
,
and
doth
direct
men
to
time
their
undertakings
aright
.
As
for
the
other
two
,
concerning
the
time
of
Embracing
and
refraining
therefrom
,
they
are
to
be
understood
of
the
expressions
of
love
,
whether
from
the
Lord
to
His
people
,
which
he
gives
and
withholds
only
in
His
Own
Times
Cant.
2.6
,
Or
among
His
People
themselves
Gen.
29.13
.
1
Cor.
7.5
.
It
is
safe
to
comprehend
both
,
seing
the
Scriptures
cited
express
both
in
such
termes
,
and
both
are
agreeable
to
the
Scope
,
for
working
the
heart
to
submission
under
the
changes
of
His
Dispensations
,
whose
love
is
constant
,
and
to
teach
men
Dependence
upon
Him
for
direction
when
to
express
their
love
to
others
,
and
when
to
refrain
therefrom
.
Hence
Learn
.
1.
Men
ought
not
only
to
depend
upon
God
,
as
the
carver
out
of
the
times
of
their
more
weighty
undertakings
,
and
these
which
seem
to
them
of
greatest
concernment
in
the
World
;
and
to
observe
carefully
the
right
timing
of
these
;
but
they
ought
to
do
the
same
in
the
smallest
matters
,
For
even
of
such
may
these
instances
be
understood
,
and
so
taken
literally
,
God
must
be
looked
unto
even
in
such
things
as
these
,
There
is
a
time
to
cast
away
stones
,
and
a
time
to
gather
stones
together
:
2.
When
men
are
imployed
in
preparing
materials
for
any
of
their
Enterprizes
in
this
World
,
they
should
consider
that
they
are
so
under
the
dominion
of
Gods
Providence
,
that
He
may
soon
make
them
meet
with
the
time
when
they
shall
be
necessitate
to
undoe
what
they
have
done
of
that
kind
,
that
so
they
may
keep
their
hearts
from
excess
of
delight
in
Worldly
things
;
For
this
lesson
makes
to
Solomons
Scope
,
and
so
is
intended
by
these
instances
There
is
a
time
to
gather
stones
,
and
a
time
to
cast
them
away
.
3.
The
Lord
hath
His
Own
times
set
,
for
Embracing
of
,
or
manifesting
His
favour
to
His
People
,
by
His
spirit
,
clearing
to
them
the
work
of
His
Grace
1
Cor.
2.12
.
Strengthening
their
faith
to
Embrace
the
promises
Heb.
11.13
.
And
so
filling
them
with
joy
unspeakable
,
and
full
of
Glory
.
1
Pet
,
1.8
.
Which
seasons
though
they
be
absolutely
in
His
own
Power
,
and
particularly
known
to
Him
alone
,
yet
doth
His
People
ordinarly
meet
with
them
,
when
they
are
most
deeply
humbled
in
the
sense
of
their
sins
Isai.
61.3
.
when
they
are
under
saddest
sufferings
,
especially
for
His
name
Act.
16.25
.
And
when
they
have
been
at
the
sorest
battel
to
maintain
the
faith
of
His
love
,
while
they
wanted
the
sense
of
it
Jer.
21.18.20
.
For
in
reference
to
the
Lords
Dispensations
with
His
People
,
may
this
be
understood
,
There
is
a
time
to
embrace
.
4.
Though
the
Lord
never
cease
to
love
His
own
Joh.
13
.
1·
yet
doth
he
see
it
fit
sometimes
to
restrain
Himself
from
the
manifestations
,
and
expressions
of
His
love
,
that
they
may
be
corrected
and
humbled
for
undervaluing
the
same
,
and
incited
to
greater
diligence
in
seeking
after
new
manifestations
thereof
Cant.
5.3.6
.
For
with
the
Lord
also
There
is
a
time
to
refrain
from
embracing
of
His
People
.
5.
As
there
are
seasons
to
be
observed
and
made
use
of
,
for
expressing
of
our
affection
to
others
,
such
as
the
time
of
their
distress
,
and
deep
affliction
1
Sam.
23.16
.
and
when
they
are
ready
to
be
discouraged
by
Jealousies
of
our
affection
to
them
Gal.
4.19
.
So
upon
the
other
hand
,
there
are
times
of
refraining
from
,
and
keeping
up
these
expressions
,
even
when
love
it self
is
intertained
,
as
when
our
refraining
serves
to
humble
others
for
their
former
unkindness
to
us
,
or
when
we
have
ground
to
think
they
will
make
a
bad
use
of
the
expressions
of
our
respect
Gen.
43.31
.
In
which
and
the
like
cases
There
is
a
time
to
embrace
,
and
a
time
to
refrain
from
embracing
.
Ver.
6.
A
time
to
get
,
and
a
time
to
lose
;
a
time
to
keep
,
and
a
time
to
cast
away
.
IT
is
clear
that
these
Four
Instances
are
mainly
to
be
understood
of
things
Temporal
,
and
of
an
earthly
concernment
,
seeing
things
Spiritual
and
Heavenly
being
once
gotten
,
can
never
be
lost
Rom.
11.29
.
Nor
is
there
any
time
wherein
men
ought
to
think
of
parting
with
them
Prov.
23.23
.
so
that
the
time
of
getting
is
both
the
time
which
God
hath
foreappointed
,
and
which
men
ought
to
observe
and
make
use
of
,
for
purchasing
such
a
measure
of
things
Worldly
,
as
He
hath
allotted
for
them
:
Next
,
The
Time
of
Losing
is
that
which
God
hath
foreordained
,
wherein
men
shall
be
necessitate
to
lose
these
things
,
and
which
men
should
(
not
desire
,
but
)
expect
and
prepare
for
.
Thirdly
the
Time
of
Keeping
is
not
to
be
understood
as
if
there
were
any
time
wherein
men
should
give
out
nothing
for
holy
uses
,
which
were
contrary
to
Psal.
37
,
26.
and
other
Scriptures
;
but
of
that
Time
which
Providence
hath
alloted
men
for
enjoying
things
earthly
,
and
wherein
they
ought
to
leave
no
lawful
means
unessayed
for
retaining
of
them
.
And
lastly
,
The
Time
of
Casting
away
is
not
to
be
understood
,
as
if
men
at
any
time
should
take
on
voluntary
Poverty
,
but
that
there
is
a
Time
fixed
wherein
Gods
Providence
calls
men
,
not
only
to
submit
to
lose
,
but
voluntarily
and
chearfully
,
to
part
with
all
they
have
,
in
the
cases
afterward
mentioned
.
Hence
Learn
.
1.
As
it
is
lawful
and
necessary
for
men
to
make
use
of
opportunities
of
getting
or
purchasing
things
Worldly
,
providing
they
seek
no
more
than
a
competency
Prov.
30.8
.
that
they
seek
things
heavenly
in
the
first
place
Matt.
6.33
.
And
that
they
take
the
time
and
means
approven
for
that
end
,
2
Kings
5.26
.
So
ought
they
even
when
they
are
so
getting
,
or
purchasing
to
depend
upon
the
Lord
as
having
the
season
thereof
in
His
hand
,
and
who
can
easily
dissappoint
them
,
when
they
have
most
promising
opportunities
of
getting
gain
Jam.
4.13
.
For
,
both
of
the
time
appointed
by
the
Lord
,
and
of
the
time
which
men
ought
to
observe
,
is
this
instance
to
be
understood
.
There
is
a
time
get
.
2.
As
the
Lord
hath
Times
appointed
for
exercising
His
People
with
Worldly
losses
,
that
they
may
see
the
vanity
of
Earthly
things
,
and
no
more
choice
them
for
their
portion
,
but
seek
after
a
better
and
more
durable
substance
;
So
even
while
men
have
prosperous
times
of
Getting
,
they
ought
to
think
upon
Times
of
Losing
these
things
and
so
loose
their
hearts
from
them
;
For
,
as
There
is
a
time
to
get
,
so
,
there
is
a
time
to
lose
.
3.
As
the
Lord
hath
appointed
the
time
wherein
men
shall
Keep
what
they
have
,
during
which
time
,
all
the
plots
and
purposes
of
men
to
impoverish
them
,
shall
prove
ineffectual
;
So
there
is
a
Time
wherein
men
ought
to
endeavour
the
Keep-of
what
they
have
,
by
the
use
of
all
lawful
means
,
defending
their
Worldly
enjoyments
and
estates
2
Sam.
10.12
.
That
they
may
employ
the
same
for
Gods
honour
,
the
supply
of
the
poor
and
benefite
of
their
posterity
,
so
long
as
they
may
with
a
good
Conscience
get
them
keeped
:
For
,
There
is
a
time
to
keep
,
&c.
4.
The
Lord
hath
times
set
,
wherein
He
calls
His
People
not
only
to
be
submissive
to
loss
their
goods
and
Worldly
Estates
,
but
also
voluntarily
to
part
with
them
,
and
sometimes
actively
to
put
them
away
from
them
,
especially
when
His
Providence
puts
them
under
a
necessity
either
of
parting
with
His
Truth
,
or
these
things
Heb.
10.34
.
When
His
Cause
or
People
cannot
otherwise
be
upheld
Act.
4.34
.
Or
when
their
own
lives
are
in
such
hazard
,
that
they
must
cast
them
from
them
,
as
a
mean
of
Preservation
thereof
.
Act.
28.38
.
In
which
and
the
like
cases
.
There
is
a
time
to
cast
away
.
Ver.
7.
A
time
to
rent
,
and
a
time
to
sew
:
a
time
to
keep
silence
,
and
a
time
to
speak
:
THe
first
Two
of
these
Instances
concerning
the
times
of
Renting
,
and
Sewing
,
are
mainly
to
be
understood
in
reference
to
these
Dispensations
of
the
Lord
,
whereby
at
one
time
,
which
He
hath
set
and
fixed
,
He
testifies
His
just
displeasure
against
men
;
by
marring
their
peace
,
and
Union
among
themselves
,
or
by
Renting
them
from
their
Enjoyments
:
And
at
another
time
fore-appointed
by
Him
,
He
heals
these
divisions
again
,
and
that
because
the
word
Renting
is
frequently
used
in
scripture
in
this
sense
,
(
but
never
to
express
any
thing
of
mans
Duty
)
and
the
Metaphore
or
similitude
which
is
in
it
from
the
Renting
of
a
Garment
,
is
made
use
of
in
Scripture
expresly
to
set
forth
such
a
Dispensation
1
Sam.
15.27
.
Both
which
,
viz.
The
inflicting
of
these
Rents
,
as
a
punishment
,
and
the
Sewing
,
or
Healing
of
them
as
a
favour
,
are
here
asserted
to
be
in
Gods
Hand
for
the
Timing
of
them
;
As
for
the
other
Two
of
Silence
and
Speech
,
They
are
mainly
to
be
understood
in
reference
to
Mans
Duty
of
observing
the
opportunities
of
these
,
as
contributing
much
for
his
own
Peace
,
and
preventing
his
own
and
others
vexation
;
Because
under
the
like
expressions
the
Scripture
elswhere
presseth
the
Government
of
the
tongue
for
that
same
end
,
Jam.
1.19
.
Hence
Learn
.
1.
The
Lord
hath
a
Holy
Hand
in
the
Rents
and
Divisions
that
are
among
men
,
and
hath
the
time
of
exercising
them
therewith
set
,
and
fixed
,
whereby
He
intends
to
correct
and
humble
them
,
for
their
not
adhering
to
Him
and
His
way
,
and
often
to
make
way
for
some
further
stroake
to
be
inflicted
upon
them
,
thereby
weakning
them
before
their
common
enemy
,
Isai
,
9.21
.
For
,
with
a
provocked
God
,
There
is
a
time
to
rent
.
2.
The
time
of
healing
these
Rents
,
whether
of
Nations
,
Churches
,
or
paricular
Societies
,
are
in
Gods
hand
,
and
fixed
by
Him
,
which
He
brings
about
,
especially
,
when
People
Rent
their
hearts
by
Godly
sorrow
for
these
sins
which
have
provocked
Him
so
to
Rent
them
Joel
.
2.13
.
And
when
He
intends
to
give
deliverance
from
these
Judgments
,
whereof
these
Rents
were
the
forerunners
Ezek.
37.16
.
And
so
He
is
to
be
acknowledged
,
and
intreated
,
for
this
mercy
,
as
Paul
doth
in
the
behalf
of
a
Rented
Church
.
2
Cor.
13.11
.
For
,
He
hath
fixed
a
time
to
sew
.
3.
There
are
some
seasons
,
which
the
Lords
People
ought
carefully
to
observe
,
wherein
they
are
to
hold
their
peace
,
and
to
refrain
from
speaking
even
that
which
is
in
it self
good
,
and
might
prove
so
to
others
.
As
1.
When
we
are
called
to
learn
from
others
Job
.
32
,
7.
2.
When
men
turn
brutish
,
and
declare
themselves
incapable
of
profiting
,
and
the
more
inraged
in
their
wickedness
,
the
more
they
are
spoken
to
Math.
7.6
.
and
so
incorrigible
that
others
can
neither
have
access
to
deal
with
them
,
nor
with
God
for
them
Amos.
5.13
.
And
3.
When
the
Truth
hath
been
often
before
,
sufficiently
asserted
and
cleared
even
to
their
conviction
Math.
27.14
.
In
which
and
the
like
cases
There
is
a
time
to
be
silent
.
4.
There
are
also
opportunities
of
Speaking
,
which
all
the
Lords
People
ought
to
observe
,
and
make
use
of
,
wherein
they
cannot
without
sin
be
silent
,
as
when
they
are
called
to
give
a
testimony
to
known
truth
1
Pet.
3.15
.
When
they
see
their
Brother
sin
,
and
have
opportunity
to
rebuke
him
.
Lev.
19
:
17.
When
they
see
him
in
affliction
,
standing
in
need
of
a
word
of
comfort
from
them
1
Thess.
4.18
.
And
when
these
that
have
a
call
to
speak
publickly
to
the
Lords
People
are
Born
down
Mal.
3.16
.
And
especially
there
are
times
of
Speaking
to
,
and
instructing
of
these
under
their
charge
Deut.
6.7
.
And
the
Lord
is
to
be
depended
upon
for
light
to
discern
these
particular
seasons
,
and
for
the
matter
and
manner
of
Speaking
in
them
Prov.
16
,
1.
In
all
which
and
the
like
cases
There
is
a
time
to
speak
.
Ver.
8.
A
time
to
love
,
and
a
time
to
hate
:
a
time
of
war
,
and
a
time
of
peace
.
THe
first
Two
of
these
Instances
may
be
understood
of
the
seasons
which
God
hath
fixed
for
manifesting
His
dominion
over
the
passions
and
affections
of
men
sometimes
by
turning
them
to
Favour
whom
and
when
he
pleaseth
;
Exod
,
3.21
.
At
other
times
again
in
His
Holy
Providence
turning
their
hearts
to
hate
these
same
Persons
;
Psal.
105.25
.
And
so
consequently
of
these
seasons
which
He
hath
set
for
manifesting
His
love
,
and
just
displeasure
,
against
the
Children
of
men
,
seeing
the
Scripture
attributes
to
Him
,
speaking
of
Him
after
the
manner
of
man
,
and
in
regard
of
His
Dispensations
.
A
time
of
Love
;
Ezek.
16.8
.
And
of
Hatred
,
or
Indignation
,
Ezek.
22.24
.
The
same
Instances
may
be
also
understood
of
these
seasons
,
which
men
ought
to
observe
for
manifesting
their
Love
,
and
expressing
their
Indignation
,
not
against
the
persons
,
but
the
sinful
courses
of
others
.
As
for
the
other
Two
Instances
of
War
and
Peace
,
They
are
to
be
taken
for
these
seasons
,
which
the
Lord
hath
set
for
manifesting
His
Displeasure
against
the
sons
of
men
,
by
sending
War
,
and
the
consequents
thereof
upon
them
,
and
for
manifesting
His
Mercy
toward
them
in
restoring
Peace
to
them
again
:
And
likewise
for
these
seasons
which
men
ought
to
observe
,
wherein
to
prepare
themselves
for
,
and
ingadge
themselves
in
War
,
and
wherein
again
to
apply
themselves
,
and
condescend
unto
terms
of
Peace
with
their
enemies
:
The
due
observation
,
and
use-making
of
all
which
,
contributes
much
to
that
which
is
the
Preachers
scope
,
to
work
the
hearts
of
men
to
contentment
under
all
changes
of
Dispensations
,
considering
that
the
Timing
of
all
these
is
in
Gods
Hand
.
Hence
Learn
.
1.
The
Lord
is
to
be
acknowledged
,
and
depended
upon
as
having
absolute
dominion
over
the
passions
and
affections
of
all
Men
,
so
as
they
cannot
Love
or
Hate
,
but
at
the
times
that
He
hath
set
,
nor
can
they
manifest
either
Love
or
Hatred
,
but
as
He
pleases
,
who
doth
by
their
Love
or
Hatred
manifest
His
Own
free
favour
,
or
Just
displeasure
as
He
thinks
fit
,
and
therefore
His
favour
is
to
be
sought
above
all
things
;
Psal.
63.3
.
and
His
Displeasure
only
to
be
feared
Psal.
76.17
.
who
hath
fixed
these
times
wherein
men
shall
manifest
their
Love
or
Hatred
,
and
His
Majesty
shall
thereby
signifie
His
Own
favour
,
or
Displeasure
;
For
,
There
is
a
time
to
Love
,
and
a
time
to
Hate
:
2.
Although
it
be
never
lawful
to
Hate
the
persons
of
any
;
no
not
of
our
greatest
enemies
Matt.
5.44
.
Yet
there
are
some
seasons
wherein
it
will
be
lawful
and
necessary
to
express
Hatred
of
their
courses
;
viz.
when
they
are
found
hateful
before
the
Lord
,
and
some
seasons
also
wherein
we
will
be
called
to
carry
our selves
,
even
toward
these
of
our
nearest
relations
as
if
we
did
Hate
them
;
to
wit
,
by
forsaking
them
for
Christ
,
when
we
cannot
injoy
Him
and
them
both
Luk.
14.26
.
In
which
and
the
like
cases
,
There
is
a
time
to
Hate
.
3.
However
the
Lord
be
free
of
the
sinfulness
of
mens
undertaking
and
prosecuting
of
Wars
,
seeing
they
do
often
propose
other
ends
,
and
take
other
means
and
ways
for
them
than
He
approves
of
in
His
Word
Isai.
10.7
.
Zach.
1
15.
Yet
He
is
Commander
in
chief
of
all
Armies
,
and
hath
the
Time
of
the
rise
and
continuance
of
War
in
His
Hand
;
And
that
Time
in
Reference
to
His
People
,
is
especially
when
they
have
much
abused
His
Love
and
Goodness
in
peaceable
times
;
Hos.
11.4.6
When
they
turn
oppressors
one
of
another
,
and
Covenant-breakers
even
in
Civil
Affairs
;
Jer.
34.17
,
When
they
come
to
avow
and
defend
their
wickedness
Ezek.
21.9.24
.
When
they
content
themselves
with
the
outward
forme
of
Religion
;
Jer.
6.20
,
21
,
25.
When
they
sight
the
offers
of
the
everlasting
Covenant
Lev.
26.25
.
And
yet
remain
fearless
of
threatned
Judgment
,
Jer.
12.4.12
.
These
being
in
Scripture
made
the
procuring
causes
of
War
upon
Peoples
part
,
may
safely
be
taken
for
the
signs
of
the
time
here
spoken
of
There
is
a
time
of
War
.
viz.
in
reference
to
Gods
inflicting
of
it
as
a
Judgment
.
4.
As
there
are
seasons
wherein
War
may
be
lawfully
undertaken
by
the
Lords
People
;
As
when
their
Religion
,
lives
,
and
liberties
are
unjustly
invaded
;
2
Chron.
20.10.11
.
And
so
the
ground
or
cause
of
ingaging
in
War
is
just
and
necessary
;
Jud.
2.12
,
13.
And
when
they
have
probable
means
of
prosecuting
the
same
Luk.
14.21
.
So
is
it
the
Duty
of
the
Lords
People
to
observe
these
seasons
,
and
not
to
delight
in
War
,
so
as
to
anticipat
the
season
thereof
,
Psal.
68.30
.
Nor
so
to
love
their
ease
,
as
to
refuse
to
ingage
therein
when
Gods
time
comes
;
Judg.
5.16.23
.
For
of
the
season
wherein
men
may
and
ought
to
undertake
War
,
this
may
be
understood
There
is
a
time
of
War
.
5.
As
the
Lord
hath
His
appointed
seasons
wherein
He
maketh
Wars
to
cease
,
Psal.
46.4
.
And
so
makes
Peace
in
His
Peoples
borders
,
Psal.
147.14
.
which
are
especially
when
He
hath
humbled
His
People
for
these
sins
which
have
procured
such
a
Judgment
;
Isai.
57.18.19
.
And
sets
them
about
the
Reformation
of
their
ways
.
Hos
2.16
,
17
,
18.
When
the
cup
of
Their
iniquity
,
who
made
War
against
His
People
,
is
full
:
Gen.
15.16
.
And
Gods
work
intended
by
them
is
wrought
:
Isai.
10.12
.
So
there
are
seasons
also
to
be
observed
,
and
made
use
of
by
the
Lords
People
,
wherein
they
ought
to
condescend
to
terms
of
Peace
with
these
against
whom
they
did
justly
undertake
War
,
to
wit
,
When
the
end
of
their
undertaking
is
gained
,
and
they
may
with
Peace
injoy
truth
and
these
outward
liberties
and
priviledges
which
God
hath
allowed
upon
them
:
For
,
this
hath
respect
both
to
the
Lords
Dispensation
,
and
to
mans
Duty
There
is
a
time
of
Peace
.
Ver.
9.
What
profit
hath
he
that
worketh
,
in
that
wherein
he
laboureth
?
10.
I
have
seen
the
travel
which
God
hath
given
to
the
sons
of
men
,
to
be
exercised
in
it
.
WE
have
heard
of
the
first
consideration
serving
to
work
the
hearts
of
them
that
will
take
Gods
way
of
seeking
Happiness
,
to
contentment
with
their
Lot
,
and
to
wean
the
hearts
of
all
from
seeking
Happiness
in
things
Earthly
;
viz
,
That
the
time
of
all
Events
is
in
Gods
Hand
.
Here
follow
some
further
considerations
to
the
same
purpose
.
The
Second
in
order
is
held
out
in
this
Question
What
profit
hath
he
that
worketh
in
that
wherein
he
laboureth
?
Which
is
not
spoken
to
condemn
lawful
diligence
even
about
things
earthly
;
But
the
meaning
of
it
is
(
as
was
more
fully
cleared
upon
the
like
Words
Chap.
1.
ver.
3
)
That
there
is
no
true
profit
in
that
sort
of
Labour
,
which
can
render
a
man
truely
Happy
,
or
that
will
Abide
and
Remain
with
a
man
(
as
the
Word
signifies
)
of
all
his
anxious
toilsome
pains
(
as
the
Word
translated
To
Labour
signifies
)
which
he
takes
to
make
up
for
himself
an
earthly
Happiness
ver.
9.
The
Third
consideration
is
,
That
God
hath
imposed
upon
all
the
Children
of
Men
(
and
none
of
them
by
all
their
w●t
o●
power
can
shun
it
)
this
sore
Travel
,
even
to
wrestle
thorow
such
various
changes
of
Dispensations
,
as
have
been
formerly
exprest
,
so
that
there
can
be
no
true
Happiness
,
or
Contentment
attained
,
if
he
be
not
looked
unto
,
who
hath
the
Time
of
every
sad
,
or
comfortable
event
in
His
Hand
:
And
this
he
sets
down
as
a
thing
certainly
known
to
himself
in
his
own
experience
,
who
had
found
several
of
these
Times
spoken
of
before
,
go
over
his
head
;
and
had
observed
the
same
in
others
beside
him
.
The
fourth
is
,
That
Gods
end
in
this
variety
of
Dispensations
,
is
good
,
to
wit
,
That
man
should
be
exercised
therein
,
to
keep
him
from
setling
upon
this
Earth
,
as
if
Happiness
could
be
,
where
so
many
ups
and
downs
are
,
or
,
that
he
may
be
humbled
thereby
(
as
the
Word
Exercised
,
most
properly
,
and
according
to
the
most
frequent
use
of
it
in
Scripture
,
signifies
)
ver.
10.
Hence
Learn
.
1.
However
deluded
sinners
seeking
their
Happiness
in
things
Earthly
,
apprehend
profit
to
be
only
in
things
of
that
sort
,
and
in
nothing
els
;
Prov.
1.13
.
Mal.
3.14
.
Yet
while
men
take
not
Gods
way
for
Happiness
,
they
gain
nothing
by
all
their
work
,
which
deserves
the
name
of
profit
or
Advantage
,
seeing
they
lose
Gods
favour
and
fellowship
,
and
their
own
Souls
,
What
profit
hath
he
that
worketh
,
in
that
wherein
he
laboureth
2.
Nothing
is
to
be
reckoned
the
true
Profit
or
Advantage
of
a
mans
work
but
that
which
is
permanent
and
,
and
will
abide
with
him
,
as
nothing
earthly
can
do
,
only
the
Graces
of
Gods
spirit
abide
in
the
exercise
of
them
with
the
Saints
in
Death
,
Prov.
14.32
,
And
their
good
Works
abide
with
them
thorow
all
Eternity
,
in
the
Gracious
reward
of
them
Rev.
14
,
13.
For
,
this
word
Profit
,
signifies
a
thing
Permanent
,
or
Remaining
,
and
concerning
,
such
a
thing
the
Question
is
,
What
profit
hath
he
that
worketh
,
in
that
wherein
he
laboureth
.
3.
Men
that
are
most
earnest
in
the
pursuit
of
things
Earthly
,
are
most
slow
and
unwilling
to
consider
what
real
Profit
will
redound
to
them
by
their
pains
,
and
can
very
hardly
be
moved
to
Examine
their
Consciences
seriously
,
by
puting
this
Question
to
them
;
which
if
they
did
,
they
might
see
that
nothing
deserving
the
name
of
Profit
could
be
condescended
upon
and
their
Consciences
might
be
forced
to
answer
,
if
they
would
weigh
Profit
in
the
Balance
of
the
Sanctuary
,
that
they
have
none
of
it
at
all
:
And
therefore
Christs
Ministers
should
often
urge
mens
Consciences
with
Questions
to
this
purpose
,
Concerning
the
abiding
Profit
,
or
Advantage
of
their
way
;
For
,
after
the
Preacher
had
put
this
to
men
in
the
beginning
of
this
Book
,
he
comes
here
again
to
urge
them
with
it
,
What
profit
hath
he
that
worketh
in
that
wherein
he
laboureth
.
4.
The
Lord
hath
imposed
this
as
an
inevitable
Lot
,
upon
all
the
Children
of
men
,
which
none
of
them
,
though
never
so
far
advanced
above
the
common
rank
of
men
,
can
with
all
their
wit
or
power
eschew
,
that
they
shall
have
a
toilsome
and
wearisome
life
(
as
the
Words
sore
travel
,
here
signify
)
wrestling
thorow
various
changes
of
their
condition
,
that
hereby
they
may
be
convinced
of
the
insufficiency
of
created
things
,
and
their
pains
about
them
,
to
bring
to
them
any
True
Happiness
,
and
so
may
be
moved
to
imploy
their
Travel
for
some
better
things
,
and
to
make
sure
a
state
that
cannot
be
shaken
,
for
which
cause
it
is
that
Solomon
here
offers
this
consideration
.
This
sore
travel
hath
God
given
to
the
son
's
of
men
&c.
5.
Although
it
increase
the
Anxiety
of
wicked
men
,
to
consider
that
sad
Dispensations
are
inevitable
1
Sam.
31.4
.
Yet
it
serves
to
work
contentment
and
submission
to
the
pleasure
of
God
in
the
hearts
of
the
Godly
,
who
know
that
all
of
these
shall
work
for
their
good
Rom.
8
,
28
,
For
this
consideration
is
held
out
to
quiet
their
hearts
under
all
changes
.
This
sore
travel
God
hath
given
to
the
son
's
of
men
.
6.
They
who
have
a
Calling
publick
to
hold
out
the
mind
of
God
to
others
,
ought
to
be
much
in
the
observation
of
His
way
with
themselves
and
others
,
that
they
may
see
in
His
Dispensations
,
His
truths
verified
,
and
so
may
avow
their
own
experience
,
when
the
same
may
tend
to
the
advantage
of
the
truth
;
For
,
here
Solomon
holds
out
this
as
experimentally
known
to
himself
,
I
have
seen
the
travel
which
God
hath
given
.
7.
Gods
great
End
in
all
the
various
Changes
of
Dispensations
,
from
Comforts
to
Crosses
,
and
on
the
contrary
,
is
to
keep
man
in
exercise
;
that
under
the
sweetest
he
may
think
it
his
Duty
to
be
exercised
in
Praise
,
and
in
preparation
for
sadder
;
And
under
the
saddest
,
to
be
exercised
in
Prayer
,
and
the
use
of
other
means
for
support
,
direction
and
comfort
;
and
so
may
be
alwise
busie
:
For
,
if
men
were
still
under
sad
Dispensations
,
they
would
sink
in
discouragement
Isai.
57.16
.
And
if
still
under
prosperous
and
comfortable
Dispensations
,
they
would
fall
a
sleep
in
deep
security
Psal.
30.6
.
Therefore
.
This
travel
God
hath
given
to
the
sons
of
men
to
be
exercised
in
it
.
8.
All
the
various
Dispensations
of
the
Lord
with
the
Children
of
men
,
and
the
Exercises
which
these
Dispensations
call
them
to
,
aim
at
their
further
Humiliation
:
Sweet
and
comfortable
Dispensations
are
to
humble
them
in
the
sense
of
their
unworthiness
of
them
,
and
inability
to
Praise
for
,
or
walk
suteable
to
them
;
Sad
Dispensations
are
for
their
humbling
in
the
sense
of
their
sins
procuring
these
,
and
deserving
worse
,
and
the
Exercises
to
which
these
call
them
,
should
also
humble
them
,
considering
their
inability
to
go
about
them
,
for
one
Word
signifies
(
To
be
Exercised
,
and
to
be
humbled
)
importing
,
That
as
all
His
Dispensations
tend
to
the
Exercising
of
men
,
so
both
Dispensations
and
Exercises
suitable
to
them
,
should
produce
more
and
more
Humiliation
.
This
travel
hath
God
given
to
the
sons
of
men
,
to
be
exercised
in
it
,
or
,
as
the
Words
may
be
rendered
,
To
be
humbled
by
it
.
Ver.
11.
He
hath
made
every
thing
beautiful
in
his
time
:
also
he
hath
set
the
world
in
their
heart
,
so
that
no
man
can
find
out
the
work
that
God
maketh
from
the
beginning
to
the
end
.
THe
Fifth
Consideration
serving
to
work
the
hearts
of
men
to
contentment
under
various
changes
,
of
Dispensations
is
,
That
God
hath
made
every
thing
beautiful
in
its
season
,
Though
this
have
a
truth
as
to
the
Works
of
Creation
,
every
one
whereof
hath
its
own
beauty
,
Gen.
1.13
.
And
likewise
as
these
actions
which
are
most
deformed
in
the
hands
of
men
,
seeing
even
these
as
they
are
in
Gods
hand
,
and
ordered
by
His
Providence
,
have
their
own
beauty
,
Gen.
50.20
.
Yet
it
is
mainly
to
be
understood
of
these
Divine
Dispensations
,
or
Works
of
Providence
formerly
mentioned
:
not
only
these
of
them
which
are
most
desirable
to
men
,
such
as
Planting
,
building
up
,
healing
,
peace
&c.
But
plucking
up
,
breaking
down
,
killing
,
war
&c.
have
a
beauty
in
them
to
a
spiritual
discerner
,
who
can
find
out
by
the
light
of
the
Word
,
and
Spirit
,
the
Mind
of
God
in
these
,
and
see
them
brought
to
pass
by
His
Providence
in
the
seasons
fittest
for
attaining
His
ends
;
and
can
read
these
attributes
of
His
Wisdom
,
Power
,
Love
,
and
the
like
which
are
written
upon
them
,
and
so
they
are
worthy
to
draw
mens
hearts
to
delight
in
the
consideration
of
them
,
and
chearfully
to
submit
to
them
.
And
if
it
be
inquired
how
it
comes
to
pass
,
that
the
most
part
of
men
do
not
see
this
beauty
;
and
so
do
not
willingly
submit
unto
,
but
vex
themselves
and
repine
at
these
sad
Dispensations
of
His
;
The
Preacher
giveth
Two
Reasons
hereof
.
1.
The
Lord
hath
set
the
World
in
their
heart
,
that
is
,
He
hath
justly
left
their
hearts
to
be
wholly
taken
up
with
their
gain
,
Glory
,
and
pleasure
Worldly
;
seeing
they
choise
these
things
for
their
portion
:
And
hence
it
comes
,
which
is
the
Second
reason
;
that
they
cannot
find
out
His
work
,
that
is
His
mind
in
His
Dispensations
by
comparing
one
of
them
with
another
,
and
looking
upon
them
all
as
one
intire
piece
of
work
in
His
hand
,
Therefore
they
see
not
the
beauty
of
them
,
and
do
not
chearfully
submit
unto
them
.
Hence
Learn
.
1.
Not
only
the
Works
of
Creation
have
a
lustre
and
beauty
in
them
,
in
so
far
as
the
Glorious
Wisdom
,
Power
,
Goodness
,
and
other
Attributes
of
the
Creator
,
shine
in
them
,
Psal.
19.1
:
Rom.
1.20
.
But
even
these
Works
of
Providence
which
seem
blackest
unto
men
,
have
a
great
deal
of
ravishing
beauty
:
Josephs
being
sold
,
Job
spoiled
and
plagued
,
Daniel
in
the
Lyons
Den
,
Christ
betrayed
,
and
nailed
upon
the
Cross
;
These
and
the
like
,
although
being
looked
upon
as
in
the
hand
of
instruments
,
they
seem
to
have
nothing
but
deformity
in
them
,
yet
being
looked
upon
,
as
Gods
Workes
,
and
according
to
His
intent
,
and
the
result
of
them
,
they
have
a
ravishing
beauty
in
them
,
and
many
of
His
fair
Attributes
written
upon
them
;
For
,
saith
the
Wise
man
,
He
hath
made
every
thing
beautiful
in
his
time
.
However
we
would
have
our
tryals
delayed
longer
,
and
our
deliverances
coming
sooner
,
than
they
do
,
yet
these
and
all
other
Dispensations
of
the
Lord
fall
out
in
their
appointed
time
,
and
in
the
season
which
is
fittest
for
them
,
and
the
observing
of
them
,
as
wisely
timed
,
and
trifted
with
the
fittest
opportunity
they
could
have
fallen
out
in
,
doth
serve
much
to
discover
the
lustre
and
Beauty
of
them
,
For
,
He
hath
made
everything
beautiful
in
his
time
,
3.
It
is
the
sight
of
the
beauty
that
is
in
Divine
Dispensations
,
and
the
Observation
of
the
fitness
of
the
season
wherein
they
fall
out
,
that
makes
men
chearfully
submit
to
them
,
so
that
when
we
murmure
at
,
and
weary
of
Dispensations
,
it
is
because
we
see
not
the
beauty
that
is
in
them
,
or
do
not
look
upon
them
,
as
falling
out
in
the
season
fittest
for
them
,
For
,
this
is
a
consideration
held
out
,
to
quiet
and
comfort
the
hearts
of
men
,
under
sad
Dispensations
,
That
he
hath
made
every
thing
beautiful
in
his
time
,
4.
Although
the
Lord
be
free
of
mens
sin
,
and
doth
nothing
to
induce
them
to
any
thing
contrary
to
His
Will
Jam.
1.13
.
yet
when
men
contrary
to
His
revealed
Will
,
and
their
own
light
,
choise
the
things
of
this
earth
for
their
portion
,
He
doth
justly
give
them
up
to
serve
their
idols
,
arid
(
though
they
do
not
injoy
them
,
yet
)
to
pour
out
their
desires
and
affections
upon
them
,
for
it
is
of
Gods
Judicial
giving
up
of
men
to
serve
their
Worldly
lusts
,
who
have
chosen
the
same
for
their
Portion
,
that
Solomon
here
speaks
,
while
he
saith
,
He
hath
see
the
World
in
their
hearts
.
5.
Men
that
are
excessivly
in
love
with
Mammon
,
or
any
thing
Worldly
,
whose
prime
desire
is
to
obtain
,
their
fears
to
lose
,
and
delights
to
enjoy
the
same
,
they
can
never
discern
the
beauty
,
that
is
in
the
Lords
Dispensations
,
they
are
so
bent
upon
the
service
of
their
idols
that
they
have
neither
leasure
,
nor
pleasure
,
to
study
His
mind
in
His
working
;
for
after
the
Preacher
hath
asserted
every
thing
that
God
doth
to
be
beautiful
in
his
time
,
he
giveth
this
for
a
reason
why
men
see
not
that
beauty
,
The
World
is
set
in
their
heart
.
6
,
The
Beauty
of
Divine
Dispensations
,
which
makes
them
lovely
,
and
makes
men
submit
unto
,
and
chearfully
undergo
them
,
cannot
be
seen
,
till
one
part
of
Gods
working
,
be
compared
with
another
,
and
the
whole
,
so
far
as
mans
mind
can
reach
,
viewed
at
once
,
by
going
back
in
his
mind
as
far
as
he
can
,
toward
Eternity
,
to
consider
the
Lords
foreknowledge
of
these
things
,
His
Holy
purposes
and
ends
in
them
,
so
far
as
the
Word
manifests
these
Act.
15.18
.
And
comparing
therewith
these
fair
properties
of
God
,
His
Wisdom
,
Power
,
Justice
and
Mercy
,
which
are
legibly
writen
upon
them
in
time
,
by
the
help
of
the
Scriptures
Psal.
111.2
,
3
,
4.
And
by
the
same
help
looking
foreward
to
Eternity
,
and
considering
what
shall
be
the
issue
and
result
of
all
these
Dispensations
,
even
Glory
to
Himself
in
the
manifestation
of
His
Terrour
to
the
wicked
,
of
his
mercy
and
love
to
His
Own
,
Rom.
11.36
.
For
,
this
is
a
Second
Reason
,
why
the
Beauty
of
Dispensations
is
not
seen
,
man
finds
not
out
his
work
from
the
beginning
to
the
end
.
7.
Though
an
unrenewed
man
may
sometimes
see
further
into
Gods
mind
,
and
consequently
into
the
beauty
of
some
of
His
Dispensations
,
than
a
renewed
Child
of
God
,
while
he
is
under
a
Cloud
of
Temptations
,
can
do
;
2
Sam.
24.3
.
And
however
the
best
of
men
can
never
in
this
life
comprehensively
find
out
any
of
Gods
Works
,
or
know
what
may
be
known
of
them
,
yet
these
that
are
most
mortified
to
the
World
,
and
whose
hearts
are
most
free
of
cares
and
delights
,
about
the
things
thereof
,
they
are
fittest
to
see
furthest
into
Gods
Works
;
For
if
the
World
set
in
mens
hearts
,
be
the
cause
why
they
cannot
find
out
the
Work
of
God
from
the
beginning
to
the
end
,
although
they
may
see
something
in
some
particular
Work
of
His
,
than
they
that
have
it
not
in
their
heart
,
must
have
a
fair
advantage
of
them
for
finding
out
the
same
from
the
beginning
to
the
end
.
Ver.
12.
I
know
that
there
is
no
good
in
them
,
but
for
a
man
to
rejoice
,
and
to
do
good
in
his
life
.
13.
And
also
that
every
man
should
eat
and
drink
,
and
injoy
the
good
of
all
his
labour
,
it
is
the
gift
of
God
.
THe
Sixth
Consideration
serving
to
wean
mens
hearts
from
the
best
condition
they
can
be
in
in
this
World
,
as
their
Chief
Good
,
is
,
That
the
most
favourable
of
the
Lords
outward
Dispensations
,
have
no
further
good
in
them
to
man
,
than
to
incourage
him
in
following
of
his
Duty
to
his
Maker
,
and
so
fit
him
for
a
better
life
.
The
Reason
why
we
take
Solomon
here
to
speak
especially
of
favourable
Dispensations
,
is
,
that
the
Duties
here
commended
are
mainly
suitable
to
these
;
and
men
living
under
these
,
are
in
the
fittest
Capacity
for
such
Duties
.
The
first
of
them
is
,
That
from
the
Lords
bounty
and
goodness
manifested
in
his
favourable
Dispensations
,
men
should
draw
matter
of
spiritual
Joy
,
and
chear
up
his
heart
in
God
I
know
(
saith
he
)
that
there
is
no
good
in
them
,
but
for
a
man
to
rejoyce
.
2.
That
he
should
express
the
same
by
his
activity
in
following
commanded
Duties
,
and
what
is
well
pleasing
in
the
sight
of
God
,
and
persevere
in
the
same
while
he
hath
any
being
,
This
is
To
do
good
in
his
life
.
And
3.
That
in
order
to
the
former
Two
,
he
should
freely
use
the
lawful
outward
comforts
of
this
life
comprehended
under
Eating
and
Drinking
;
Whereby
must
be
meant
only
the
Sober
and
Holy
Use
of
the
Creatures
,
seeing
that
only
is
consistent
with
,
and
subservient
to
spiritual
Joy
,
and
doing
good
formerly
prest
;
and
this
Use
of
favourable
Dispensations
he
presses
by
Two
Reasons
.
First
,
Because
so
man
shall
injoy
the
good
of
his
Labour
,
that
is
,
he
shall
have
a
temporary
reward
of
all
his
pains
and
toil
in
his
Duty
,
even
that
which
is
truely
good
in
order
to
a
higher
,
the
injoying
of
fellowship
with
God
,
while
he
is
making
those
Uses
formerly
exprest
of
the
Lords
favourable
Dispensations
,
And
Secondly
,
Because
this
,
to
wit
,
the
Power
and
Grace
to
use
these
outward
comforts
chearfully
,
and
as
incouragements
in
serving
the
giver
,
is
a
free
gift
of
God
,
over
and
above
the
favours
themselves
.
Hence
Learn
.
1.
While
the
Lord
deals
favourably
with
men
in
His
outward
Dispensations
,
they
are
very
prone
to
mistake
the
good
that
is
in
their
condition
,
and
to
apprehend
some
greater
Happiness
therein
,
than
they
have
ground
,
by
taking
their
present
sweetness
for
their
chief
good
,
and
the
outmost
that
is
to
be
desired
Psal.
4.6
.
And
rejoicing
more
in
the
same
than
in
the
Giver
Deut.
8.14
.
Therefore
the
Wise-man
doth
not
positively
and
simply
assert
the
right
use
of
these
favourable
Dispensations
,
but
finds
it
necessary
to
deny
that
there
is
any
other
good
deservedly
so
called
in
things
of
that
nature
,
than
what
is
here
pointed
at
;
and
confirms
the
same
by
opposing
his
own
certain
Knowledge
and
Experience
to
other
mens
Fancies
.
I
know
that
there
is
no
good
in
them
,
but
for
a
man
to
rejoice
.
2.
However
the
Lords
People
want
not
matter
of
rejoicing
in
their
saddest
condition
1
Pet.
1.6
.
Nor
of
Humiliation
in
their
best
in
this
life
Psal.
2.11
.
Yet
when
the
Lord
is
dealing
bountifully
with
them
even
in
His
outward
Dispensations
,
they
are
then
in
a
special
manner
called
to
spiritual
Joy
,
whereby
they
comfort
themselves
in
Him
as
theirs
,
more
than
in
His
favours
Psal.
118.13.14
.
And
go
chearfully
about
His
service
Isai.
64.5
.
This
being
the
end
of
all
His
Liberality
Psal.
30.10.11
.
And
that
which
is
mainly
expected
from
them
by
others
of
His
People
Psal.
142.7
.
For
Spiritual
Joy
,
as
the
principal
Duty
of
one
living
under
favourable
Dispensations
,
is
here
recommended
.
There
is
no
good
in
them
,
but
for
a
man
to
rejoice
.
&c.
3.
All
the
chearfulness
and
recreation
of
spirit
that
men
get
by
the
comfortable
Passages
of
Gods
Providence
toward
them
,
should
incite
them
to
well-doing
,
especially
to
Duties
relating
to
the
Lords
publick
Work
in
the
World
.
2
Chron.
24.16
.
Duties
of
Equity
and
Righteousness
in
their
dealings
with
men
,
that
when
their
hearts
are
cheared
and
lifted
up
with
favourable
Providences
they
turn
not
to
injustice
and
oppression
Mat.
5.44
.
And
Duties
of
Charity
and
Beneficence
to
the
poor
and
afflicted
that
are
not
so
well
dealt
with
1
Tim.
6.18
.
All
which
the
Scriptures
cited
make
clear
to
be
that
doing
good
in
Gods
sight
which
is
here
recommended
as
that
whereby
spiritual
rejoicing
,
and
chearfulness
ought
to
be
evidenced
;
There
is
no
good
in
them
,
but
for
a
man
to
rejoice
,
and
do
good
in
his
life
.
4.
None
can
do
any
thing
which
is
truely
good
in
Gods
sight
,
unless
he
have
first
some
measure
of
spiritual
Joy
,
in
God
,
flowing
from
the
faith
of
acceptation
with
Him
thorow
Christ
,
which
only
begets
true
Joy
,
Rom.
5.1.2
.
And
this
Joy
becomes
the
Souls
strength
for
every
Duty
Neh.
8.10
,
Therefore
the
Preacher
expresses
the
right
use
of
the
Lords
favourable
Dispensations
in
this
order
,
that
man
should
first
Rejoyce
,
and
then
do
good
in
his
life
.
5.
They
whose
Hearts
are
cheared
,
by
the
proofs
of
the
Lords
bountie
in
His
dealing
with
them
,
and
do
express
that
chearfulness
by
their
activity
in
Duties
that
may
honour
Him
,
they
have
found
that
true
good
which
is
attainable
in
this
life
;
And
when
men
either
take
not
the
comforts
allowed
upon
them
,
or
do
not
express
and
evidence
the
same
by
well-doing
,
they
get
no
good
of
their
greatest
Mercies
,
but
much
hurt
;
For
this
must
be
the
only
true
Good
,
which
men
can
attain
by
all
the
comfortable
Passages
of
Gods
Providence
in
their
Life
,
seeing
as
the
Wise-man
saith
,
There
is
no
good
in
them
,
but
that
a
man
should
rejoice
and
do
good
in
his
life
.
6.
There
is
no
shorter
term
of
doing
good
,
than
the
term
of
Life
,
nor
is
there
any
part
of
a
mans
Life
to
be
otherwise
employed
,
whereunto
he
should
be
ingadged
by
considering
that
he
will
not
have
after
this
Life
,
opportunity
or
advantage
to
do
good
,
as
he
hath
here
,
by
gaining
and
allureing
others
to
Duty
toward
God
;
For
,
so
saith
the
Preacher
.
That
a
man
should
do
good
in
his
Life
,
to
wit
,
along
his
whole
time
,
7.
Although
the
Creature
comforts
are
alwise
to
be
used
in
a
Holy
and
sober
manner
1
Tim.
4.4.5
.
And
never
as
fewel
to
mens
Lusts
Deut
,
6.11
,
12.
yet
when
the
Lord
is
dealing
more
Liberally
with
men
in
outward
things
than
at
other
times
,
he
doth
allow
a
more
liberal
,
and
chearfull
use
of
the
Creatures
upon
them
,
that
so
they
may
be
the
more
strengthned
and
incouraged
for
these
weighty
Duties
which
are
suitable
for
such
Dispensations
;
For
,
seeing
it
is
Gods
allowance
alwayes
while
he
continues
life
,
and
the
use
of
the
Creatures
for
the
maintainance
thereof
,
that
men
should
Eat
and
Drink
;
This
Eating
and
Drinking
here
recommended
,
must
be
meant
of
a
more
free
and
chearful
use
of
these
things
,
under
His
more
favourable
Dispensations
,
especially
considering
that
it
must
be
subservient
to
the
former
Two
,
Rejoicing
,
and
Doing
good
,
And
also
that
every
man
should
eat
and
drink
.
8.
Although
the
Lord
may
give
to
his
People
abundance
of
outward
things
for
which
they
have
not
laboured
,
Deut.
6.11
.
Yet
it
is
His
mind
that
every
one
who
takes
the
comfort
of
the
Creatures
should
be
imployed
in
some
honest
lawful
Labour
,
while
they
have
Ability
,
whereof
their
Eating
and
Drinking
may
be
the
fruit
of
reward
,
for
while
man
Eats
and
Drinks
he
should
be
enjoying
the
good
of
his
Labour
.
9.
When
men
use
the
comfort
of
the
Creatures
,
such
as
Meat
,
Drink
,
and
the
like
,
and
are
thereby
cheared
in
their
hearts
,
and
encouraged
in
Duty
to
God
,
then
,
and
never
but
then
,
do
they
enjoy
the
good
of
their
Labour
,
Without
this
their
table
is
but
a
snare
to
them
;
For
,
this
Enjoying
the
good
of
a
mans
Labour
is
brought
in
as
the
result
of
what
is
before
.
That
a
man
rejoice
and
do
good
and
eat
and
drink
,
and
so
injoy
the
good
of
his
Labour
.
10.
Not
only
the
plenty
of
Creature
comforts
,
and
the
power
to
use
them
;
but
especially
the
Grace
to
use
them
aright
;
by
drawing
matter
of
spiritual
Joy
from
them
,
and
incitement
to
Duty
,
is
Gods
special
Gift
,
which
should
be
thankfully
ackowledged
by
men
,
while
they
use
them
,
And
not
taken
as
the
Beasts
do
,
without
minding
the
Giver
:
For
,
all
the
former
,
to
wit
,
Creature
comforts
,
the
Power
to
use
them
,
and
to
Rejoice
,
and
Do
Good
,
are
here
called
The
gift
of
God
.
And
this
is
held
out
as
a
Reason
why
men
should
take
their
allowance
and
use
it
as
hath
been
shown
.
Verse
14.
I
know
〈…〉
be
〈…〉
HEre
are
T●●e●
further
considerations
offered
to
the
minde
of
the
Lords
People
for
quieting
them
under
all
the
changes
of
His
Dispensations
.
The
Seventh
in
order
is
,
Concerning
the
unchangeable
and
permanent
course
of
the
Lords
Working
according
to
His
eternal
purposes
,
and
this
is
confirmed
from
Solomons
own
Experience
,
I
know
that
whatsoever
God
doth
,
it
shall
be
for
ever
:
Which
is
not
to
be
understood
of
Gods
Works
of
Creation
;
seeing
the
most
part
of
these
must
be
dissolved
2
Pet.
3
▪
7.
And
yet
the
Words
hold
out
a
truth
concerning
these
Works
,
as
to
their
permanency
,
while
time
endures
,
which
is
sometimes
exprest
by
this
Word
for
ever
:
Nor
is
it
to
be
understood
of
His
Works
of
Providence
,
considered
in
themselves
,
seeing
these
are
transient
,
and
one
of
them
succedeth
to
another
,
as
War
,
and
Peace
,
and
the
rest
which
he
instanced
before
,
and
so
cannot
be
for
ever
,
simply
:
But
the
meaning
is
,
that
all
His
Dispensations
shall
be
for
ever
,
in
regard
of
the
effects
of
them
,
which
are
the
main
ends
intended
by
Him
in
them
,
to
wit
.
His
glory
and
the
good
of
His
Elect
;
and
that
all
these
changes
of
Dispensations
shall
constantly
and
unchangably
fall
out
in
these
Periods
of
time
,
which
he
hath
set
for
them
in
His
Eternal
Councel
;
whereof
,
every
thing
that
He
doth
in
time
is
a
part
of
the
Execution
,
so
as
all
the
wit
and
endeavours
of
men
cannot
hinder
or
interrupt
a
Work
of
His
,
or
put
it
out
of
His
Time
:
but
whatever
He
pleases
to
do
shall
always
fall
out
in
His
appointed
time
,
and
therefore
it
is
every
mans
Duty
contentedly
to
undergoe
these
Dispensations
,
taking
what
comfort
the
Lord
allows
for
incouraging
his
heart
in
Duty
to
Him
.
The
Eight
is
Concerning
the
absolute
perfection
of
all
His
Works
Nothing
can
〈…〉
taken
from
them
▪
Which
is
not
to
be
understood
of
God
absolute
Power
,
who
could
manifest
more
displeasure
〈…〉
to
men
in
His
Dispensations
than
he
doth
:
But
upon
supposition
of
His
decrees
there
can
be
no
change
,
and
in
respect
of
men
,
whose
wit
,
or
power
can
neither
add
to
,
nor
diminish
from
what
His
Providence
intend●
to
bring
forth
,
and
considering
these
Dispensations
of
His
,
whether
such
as
are
comfortable
,
or
terrible
to
men
,
in
regard
of
their
subserviency
to
His
holy
Ends
,
the
manifestation
of
His
Glory
,
in
punishing
,
Trying
,
or
comforting
the
Children
of
men
,
they
are
absolutely
perfect
,
and
compleat
,
nothing
can
be
added
to
,
nor
taken
from
them
,
to
make
them
fitter
for
attaining
these
ends
,
Therefore
ought
men
to
acquiesce
in
them
as
perfect
,
and
not
to
be
Censured
,
or
Murmured
at
.
The
Ninth
is
,
Concerning
the
great
ends
of
all
Gods
Dispensations
,
to
wit
,
that
men
considering
themselves
so
compleatly
under
the
dominion
of
His
irresistible
Providence
,
may
make
it
their
great
Study
under
all
changes
,
to
keep
their
hearts
in
fear
of
offending
Him
,
so
ma●
they
injoy
true
contentment
under
them
all
.
Hence
we
may
Learn
.
1.
That
amidst
all
the
changes
of
Dispensations
,
and
seeming
confusions
that
are
in
the
World
,
all
things
are
infallibly
,
and
unchangeably
carried
on
,
according
to
the
wise
predetermination
of
God
,
so
that
His
purposes
are
always
in
executing
,
and
his
pleasure
always
in
fulfilling
,
and
He
still
gaining
His
holy
ends
,
which
he
hath
proposed
to
Himself
,
even
by
these
things
which
men
act
contrary
to
His
revealed
will
,
and
what
ever
be
mens
sinful
ends
and
miscarriage
,
who
are
Instrumental
in
the
carrying
on
of
these
things
,
for
(
saith
the
Preacher
)
I
know
that
whatsoever
God
doth
,
it
shall
be
for
ever
.
2.
The
believing
consideration
of
this
infallibility
of
eve●●●
according
to
the
Lords
Eternal
purpose
,
and
the
standing
under
wherein
He
hath
set
them
,
is
a
powerful
〈◊〉
●o
wo●k
the
hearts
of
men
〈…〉
and
〈…〉
obedience
to
the
Lord
,
under
all
the
changes
of
their
life
;
For
,
Solomon
offers
it
for
this
end
as
a
●rac●
experimentally
known
to
himself
,
and
which
ha●
that
effect
upon
him
,
I
know
that
what
God
doth
,
it
shall
be
for
ever
.
3.
However
man
being
dark
concerning
the
Lords
Working
Job
.
38.2
.
an●
yet
conce●●y
of
his
own
wit
Job
.
11
.
1●
.
hath
a
quarrelling
humour
,
ready
to
censure
what
God
doth
,
and
would
have
more
mitigation
in
his
tryals
,
more
sweetness
in
his
comforts
,
and
somewhat
of
the
Duration
,
and
weight
of
his
Crosses
taken
away
from
them
Job
.
7.19
.
Yet
all
the
Lords
Dispensations
taken
as
they
are
without
Addition
or
Diminution
,
serve
most
for
attaining
His
holy
;
and
wise
Ends
,
and
if
they
were
in
the
least
changed
,
they
could
not
be
so
subservient
as
they
are
,
for
attaining
of
them
;
For
in
reference
to
the
ends
intended
by
the
Lord
,
the
Preacher
thus
commends
the
perfection
of
His
Working
,
Nothing
can
be
added
to
it
,
nothing
can
be
taken
from
it
.
4.
Not
only
shall
the
Lords
Dispensations
for
the
substance
and
kind
of
them
,
fall
out
unchangeably
according
to
His
mind
but
even
for
the
quality
,
and
circumstances
thereof
,
they
must
be
as
He
hath
resolved
:
There
cannot
be
the
least
ingredient
of
more
bitterness
added
to
any
of
His
Dispensations
,
nor
a
grain
weight
of
His
allowed
consolation
taken
from
them
by
any
creature
;
For
of
the
quality
,
and
circumstances
of
His
Working
,
may
this
also
be
understood
,
Nothing
can
be
put
to
it
,
nothing
can
be
taken
from
it
.
5.
Man
can
never
contentedly
submit
unto
,
nor
chearfully
follow
his
Duty
under
the
changes
of
the
Lords
Dispensations
untill
he
do
in
some
measure
apprehend
the
absolute
perfection
of
them
,
in
order
to
the
Lords
ends
intended
by
them
;
and
when
the
same
is
seen
,
it
is
sufficient
for
Working
the
heart
to
that
frame
;
For
,
that
they
may
be
contentedly
undergone
,
and
Duty
followed
under
them
all
,
this
is
here
held
out
to
be
considered
,
that
nothing
〈◊〉
be
taken
from
them
,
nothing
put
to
them
.
6.
One
of
the
great
Ends
intended
by
the
Lord
in
all
His
Dispensations
,
especially
His
manifesting
o●
this
,
that
neither
His
Dispensations
can
be
altered
,
nor
His
Ends
intended
by
them
frustrate
by
man
is
,
that
the
fear
of
His
name
may
be
wrought
in
the
hearts
of
men
,
that
under
●●●urable
Dispensations
they
may
fear
to
abuse
His
Goodness
by
turning
it
into
wantonness
Hos.
3.5
.
Deut.
32.14
,
15.
And
under
sad
Dispensations
,
if
upon
themselves
,
they
may
fear
their
own
weakness
,
lest
they
repine
,
on
fain●
and
so
make
their
hands
stronger
Isai.
8.13
.
And
if
upon
others
for
their
sins
,
they
may
fear
the
like
sins
,
and
the
like
sp●ake
for
them
Psal.
110.120
.
Act.
5.11
.
For
saith
the
Preacher
,
God
doth
it
,
that
is
,
He
times
all
these
Dispensations
,
and
suffers
them
not
to
be
altered
in
any
thing
,
and
manifests
the
same
here
to
men
That
men
may
fear
before
him
.
7.
That
fear
which
God
intends
to
be
wrought
in
His
Own
by
His
Dispensations
,
is
not
a
fear
arising
from
the
consideration
of
the
bitterness
that
is
in
His
Dispensations
,
or
the
terror
of
instruments
imployed
in
them
;
but
such
as
arises
from
the
consideration
of
the
Lord
Himself
set
before
the
face
of
the
soul
,
in
His
Power
,
Goodness
,
Love
and
other
properties
of
of
His
,
manifested
in
His
Dipensations
:
For
He
doth
all
that
men
should
fear
before
him
.
8.
Men
that
desire
to
be
truely
happy
should
be
so
desirous
to
have
the
fear
of
the
Lord
stamped
upon
their
heart
,
that
they
should
chearfully
submit
〈◊〉
the
hardest
of
His
Dispensations
,
which
he
intends
,
and
may
bless
for
Working
and
promoving
that
frame
▪
For
this
is
to
be
looked
upon
as
a
motive
to
chearful
submission
eve●
to
hardest
of
Dispensations
,
God
doth
it
,
that
men
may
fear
before
him
.
Ver.
15.
That
which
hath
been
is
now
▪
and
that
which
is
to
be
,
hath
already
been
,
and
God
requireth
that
which
is
past
.
HEre
are
Two
further
considerations
,
serving
as
motives
to
,
or
Arguments
for
submission
and
contentment
,
under
the
saddest
of
Divine
Dispensations
.
The
Tenth
in
order
is
,
That
the
Lord
in
Exercising
men
with
saddest
Dispensations
,
deals
not
with
them
in
strange
,
and
unusual
wayes
;
And
the
Preacher
holds
out
in
Two
expressions
,
The
one
is
,
That
which
hath
been
is
now
,
which
cannot
be
understood
of
such
extraordinary
Dispensations
,
as
sometimes
the
Lords
people
had
been
under
;
seeing
the
like
were
not
in
Solomons
time
,
nor
of
what
the
Lord
may
do
in
some
singular
cases
,
to
declare
His
Soveraignity
;
by
inflicting
some
strange
and
unparallelled
Judgement
upon
a
people
,
or
person
,
differing
especially
for
circumstances
,
and
degrees
o●
bitterness
from
what
hath
been
before
:
But
the
meaning
is
,
that
in
the
ordinary
course
of
Gods
Providence
,
men
are
exercised
with
no
other
sad
Dispensations
,
than
the
same
for
substance
,
wherewith
others
before
them
have
been
exercised
;
so
that
hereby
the
Preacher
doth
correct
the
mistake
of
these
who
think
themselves
singularly
dealt
with
by
every
hard
Ex●●cise
,
and
that
the
like
hath
never
been
before
the
other
●xpression
And
that
which
is
to
be
,
hath
already
〈◊〉
,
is
to
the
same
purpose
,
only
with
this
difference
,
that
by
the
〈◊〉
●er
he
doth
correct
their
mistake
who
think
the
like
of
their
Crosses
hath
not
been
before
;
and
by
this
he
guards
against
the
fears
of
uncouth
and
strange
Dispensations
for
the
〈◊〉
seeing
men
have
no
ground
to
vex
themselves
with
the
expectation
of
such
,
especially
if
they
keep
themselves
in
Gods
way
.
And
because
these
are
ordinarily
to
the
Godly
the
sa●●●
Dispensations
and
most
vexing
,
in
the
inflicting
whereof
w●●●ed
men
are
instrumental
1
Chron.
21.13
.
Therefore
he
adds
the
Eleventh
Consideration
to
quiet
hearts
under
these
,
And
it
is
of
the
Lords
vindicating
the
wrongs
of
His
People
,
God
requireth
that
which
is
past
,
saith
he
,
The
Word
[
Requireth
]
according
to
the
frequent
use
of
it
in
Scripture
signifies
To
vindicat
or
Avenge
.
Josua
22
,
23.
Psal.
9.12
.
the
wrongs
of
People
their
oppressions
and
sufferings
which
are
past
;
And
this
exposition
is
confirmed
by
considering
the
signification
of
the
last
Word
in
the
verse
that
which
is
past
,
Which
may
be
rendered
as
some
translators
do
,
(
One
that
is
opprest
,
or
him
that
is
persecute
)
and
so
the
meaning
is
,
The
Lord
makes
inquisition
for
,
and
doth
Avenge
the
by
past
wrongs
of
His
opprest
,
and
persecuted
People
;
And
this
serves
much
for
quieting
their
hearts
under
the
hardest
usage
in
the
World
;
It
is
true
this
expression
God
requireth
that
which
is
past
,
is
subservient
to
the
Scope
and
clearing
of
the
former
consideration
,
if
it
be
understood
of
the
Lords
calling
back
former
Dispensations
,
sometimes
the
same
Crosses
for
substance
,
to
exercise
the
present
Generation
with
,
which
have
been
in
the
former
,
and
at
other
times
restoring
their
wonted
comforts
again
,
which
should
make
men
submissive
to
sad
,
and
use
aright
sweet
Dispensations
,
yet
it
seems
most
agreeable
to
the
scope
,
and
especially
to
the
purpose
immediatly
subjoined
in
the
following
verse
,
to
understand
this
Clause
as
hath
been
formerly
explained
.
Hence
Learn
.
1.
Men
have
ordinarily
so
litle
acquaintance
with
the
Scriptures
;
and
the
Lords
way
of
dealing
with
others
;
so
litle
sense
of
their
own
deservings
,
and
so
much
self-love
,
that
they
are
apt
to
apprehend
their
Crosses
singular
,
and
such
as
never
any
before
have
met
with
;
For
,
this
is
the
mistake
which
the
Spirit
of
the
Lord
here
contradicts
while
he
saith
That
which
hath
been
is
now
.
2.
One
great
ground
of
mens
vexation
and
want
of
submissi●●
under
the
tryals
wherewith
the
Lord
Exercises
them
,
is
,
that
they
look
upon
them
as
singular
,
and
without
a
parallel
in
former
times
:
For
,
as
this
is
supposed
to
be
mens
apprehension
,
so
the
same
is
supposed
to
be
also
removed
and
contradicted
,
as
the
gro●●ed
of
their
vexation
,
and
want
of
submission
under
tryals
.
That
which
hath
been
is
now
.
3.
However
the
sad
Dispensations
of
the
present
time
may
vary
for
some
circumstances
and
for
the
instruments
of
inflicting
of
them
,
from
these
that
have
been
before
,
yet
for
the
substance
of
them
,
the
prime
efficient
of
them
,
and
their
being
at
His
disposal
,
for
their
weight
,
mitigation
,
continuance
or
removal
,
and
the
like
,
they
are
still
one
and
the
same
;
And
the
Lords
intention
in
Exercising
men
with
them
,
the
same
also
;
in
which
sense
it
is
here
asserted
concerning
them
,
That
which
hath
been
is
now
.
4.
It
serves
much
for
quieting
mens
hearts
,
and
working
them
to
submission
under
sad
Dispensations
,
to
look
upon
them
as
nothing
singular
,
but
as
common
to
men
,
and
such
as
others
like
our selves
have
wrestled
thorow
;
considering
that
in
these
others
,
the
Lord
hath
given
proof
of
His
Power
,
faithfulness
,
and
love
,
in
sustaining
and
delivering
them
;
And
these
same
properties
are
ingaged
to
be
yet
forthcoming
for
all
that
wait
upon
Him
in
straits
;
For
,
as
a
ground
of
quietness
and
submission
is
this
held
out
,
That
which
hath
been
,
is
now
.
5.
As
men
are
very
apt
under
the
cross
not
only
to
vex
themselves
with
their
own
misapprehensions
,
as
if
the
like
had
not
been
〈◊〉
lot
of
others
before
,
but
likewise
when
they
have
overcome
that
,
to
renew
their
own
vexation
,
with
the
groundless
,
and
fearful
apprehensions
,
of
some
such
singular
tryal
,
abiding
them
for
the
future
,
as
neither
themselves
nor
others
have
had
the
like
before
,
so
it
is
the
Lords
gracious
way
in
his
Word
,
not
only
to
rectify
and
confute
,
their
present
mistakes
which
may
vex
them
;
but
to
guard
them
also
against
their
fears
of
future
events
,
if
they
will
observe
His
Word
,
and
take
pleasure
to
study
and
make
use
of
it
;
For
,
so
doth
he
here
by
holding
out
what
they
may
expect
as
the
Lords
ordinary
way
That
which
hath
been
is
now
,
and
that
which
is
to
be
hath
already
been
.
6.
Though
the
Lord
may
set
the
wrong●
and
sufferings
of
His
People
pass
for
a
time
unpunished
,
till
they
be
humbled
,
and
His
and
their
enemies
ripened
for
a
streak
Isai.
10.12
.
Yet
he
will
surely
call
the
instruments
of
His
peoples
trouble
to
an
accompt
and
will
reduce
all
their
unjust
Decreits
,
which
they
have
pa●●
and
put
in
Execution
against
His
people
;
For
saith
he
,
God
requireth
that
which
is
past
.
7.
Though
the
Lords
People
may
not
desire
a
woful
day
even
upon
their
Pesecutors
Jer
17.16
.
Nor
rejoice
when
they
see
it
,
as
at
their
Misery
,
Job
.
31.29
,
but
ought
to
prevent
the
same
,
so
far
as
their
Prayers
,
and
pains
for
their
Repentance
and
reclaiming
may
do
Psal.
35.13.14
.
Yet
the
consideration
of
the
certainty
of
Gods
vindicating
their
wrongs
,
and
reckoning
with
their
unjust
Oppressors
,
as
it
is
the
illustration
of
His
Justice
,
and
Faithfulness
,
and
the
Testimony
of
His
marvelous
Love
to
His
own
,
it
ought
to
be
considered
by
them
,
and
should
quiet
their
hearts
under
all
that
they
can
suffer
unjustly
from
men
;
For
thi●
is
an
Argument
for
Submission
especially
under
such
sad
Dispensations
,
as
wicked
men
are
instrumental
in
the
inflicting
of
,
that
God
requireth
that
which
is
past
.
Ver.
16.
And
moreover
,
I
saw
under
the
sun
the
plac●
〈◊〉
judgment
,
that
wickedness
was
there
:
And
th●●pace
of
righteousness
,
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
work
.
BEcause
Oppression
under
pretence
of
Justice
,
is
one
of
the
saddest
Dispensations
where
with
the
Godly
are
Exercised
in
the
World
,
Therefore
to
work
their
hearts
〈◊〉
quietness
under
this
,
Solomon
doth
first
propose
this
grievous
Dispensation
,
as
a
thing
that
himself
had
seen
,
both
by
his
own
observation
of
affairs
,
in
former
times
,
and
by
the
light
of
the
spirit
of
Prophesy
,
revealing
to
him
what
was
to
be
expected
ordinarily
to
fall
out
,
to
wit
that
in
Courts
of
Justice
,
and
Judgement
Seats
,
where
Natures
light
,
Gods
Word
,
and
Poor
peoples
Case
,
call
for
Justice
and
Righteousness
,
and
that
sentence
should
be
past
against
wickedness
and
injustice
,
and
in
favours
of
Piety
and
Equity
,
even
there
,
nothing
but
the
quit
contrary
oftentimes
is
to
be
found
:
and
to
signify
the
greatness
of
this
evil
,
and
the
frequency
or
generality
of
it
,
he
useth
two
expressions
to
the
same
purpose
,
for
setting
it
out
Ver.
16.
Next
,
he
holds
forth
to
others
that
consideration
which
guarded
his
heart
against
the
vexation
which
such
a
sight
doth
readily
work
;
And
this
makes
the
Twelfth
in
number
,
to
wit
,
that
God
will
pass
righteous
Judgement
,
both
upon
the
Righteous
or
them
that
have
a
good
cause
,
by
absolving
them
,
and
avenging
their
wrongs
;
And
upon
the
wicked
by
reversing
their
unjust
sentences
,
and
punishing
them
for
passing
of
them
.
And
thridly
to
make
this
consideration
the
more
effectual
,
he
inlarges
it
,
by
showing
that
there
is
a
set
or
fixed
time
,
as
the
Word
signifies
,
there
,
to
wit
,
with
God
,
or
at
the
day
of
Judgement
,
for
Judging
men
as
well
for
their
wicked
purposes
,
and
intentions
,
as
for
their
wicked
Actions
;
So
that
the
one
verse
serves
to
wean
mens
hearts
from
leeking
Happiness
in
this
World
,
seeing
injustice
and
oppression
is
so
ordinary
in
it
.
And
the
other
serves
to
comfort
these
who
seek
their
Happiness
else
where
,
against
all
their
unjust
sufferings
here
;
from
this
,
that
all
their
causes
unjustly
judged
by
men
,
shall
be
Judged
over
again
.
From
ver.
16.
Observe
1.
As
it
is
the
pleasure
of
the
only
wise
God
,
to
permit
men
void
of
true
piety
,
to
have
have
Power
and
Authority
in
the
World
,
that
all
may
know
there
is
no
True
Happiness
in
things
of
that
nature
;
and
that
they
are
not
proofs
of
His
love
,
so
such
men
when
they
get
power
and
high
places
,
do
ordinarily
abuse
the
same
to
injustice
and
oppression
,
for
to
signifie
that
it
is
generally
thus
,
Solomon
useth
Two
expressions
to
one
purpose
,
I
saw
under
the
sun
the
place
of
Judgment
that
wickedness
was
there
&c.
2
It
is
a
great
aggravation
of
mens
sins
to
be
directly
contrary
to
the
prime
Duties
of
their
calling
,
and
committed
in
the
place
where
the
Graces
or
Duties
to
which
those
sins
are
contrary
,
ought
to
be
exercised
;
For
,
as
an
aggravation
of
this
sin
of
injustice
,
Solomon
points
at
the
place
where
it
was
committed
,
and
consequently
the
prime
Duty
of
their
calling
,
to
which
it
was
contrary
I
saw
under
the
sun
the
place
of
Judgment
,
that
wickedness
was
there
;
and
the
place
of
righteousness
that
iniquity
was
there
.
3.
The
advancement
of
men
to
places
of
power
and
trust
in
the
World
,
who
abuse
the
same
to
the
oppression
of
Piety
and
Equity
,
and
the
promoting
of
ungodliness
and
injustice
,
is
a
Dispensation
that
of
any
other
the
Lords
people
had
most
need
to
be
guarded
against
stumbling
at
,
and
taught
how
to
Judge
aright
of
,
seeing
Satan
takes
occasion
from
thence
to
tempt
the
corruption
of
the
best
to
Atheism
,
or
Denyal
of
a
Providence
Isai.
40.27
.
and
to
join
with
such
men
in
their
sinful
ways
Psal
73.10.13
.
Therefore
doth
the
Wise-man
here
fore-warn
all
following
Generations
of
it
,
as
ordinarily
to
be
expected
,
and
holds
out
that
which
may
guard
the
hearts
of
the
Godly
against
it
,
I
saw
under
the
sun
the
place
of
Judgment
,
that
iniquity
was
there
,
&c.
And
I
said
in
my
heart
God
shall
Judge
.
&c.
4.
It
is
the
Duty
of
those
,
who
have
a
publick
calling
to
clear
the
mind
of
God
to
others
;
not
only
to
discover
and
threaten
the
known
sins
of
inferiors
and
privat
Persons
;
but
likewise
of
Publick
Judicatories
,
and
Persons
in
Eminency
;
that
they
may
be
convinced
and
reclaimed
;
●or
so
doth
the
Preacher
here
,
and
in
so
doing
acts
as
an
ordinary
Minister
of
Christ
1
Tim.
5.20
.
I
saw
under
the
sun
the
place
of
Judgment
,
that
iniquity
was
there
:
&c.
5.
The
Lords
Ministers
ought
not
only
to
hold
out
such
general
grounds
of
comfort
to
the
Godly
,
as
may
reach
all
their
sad
cases
,
but
they
ought
to
instance
their
particular
tryals
,
especially
such
as
prove
most
vexing
,
and
occasion
greatest
Temptations
to
them
,
and
guard
them
against
these
Temptations
,
and
apply
suitable
consolations
to
these
tryals
,
as
here
the
Preacher
doth
,
I
saw
under
the
sun
the
place
of
Judgment
,
that
iniquity
was
there
;
—
I
said
in
my
heart
God
shall
Judge
&c.
6.
The
consideration
of
that
injustice
and
oppression
,
which
is
ordinarily
to
be
seen
in
the
best
ordered
Kingdoms
and
Common-wealths
under
the
sun
,
should
wean
the
hearts
of
men
from
seeking
Happiness
in
this
earth
,
and
make
them
long
for
and
seek
after
Happiness
in
that
Kingdom
above
the
sun
,
where
only
Righteousness
dwels
2
Pet.
3.13
.
For
,
to
this
end
also
is
this
Observation
of
oppression
and
injustice
here
related
,
I
saw
under
the
sun
the
place
of
Judgment
,
that
iniquity
was
there
&c.
From
ver.
17.
Learn
.
1.
As
the
Lords
Messengers
ought
to
digest
with
themselves
,
and
as
it
were
;
first
,
speak
in
their
own
hearts
,
every
truth
before
they
deliver
it
to
others
,
so
especially
the
consolations
which
they
hold
out
to
the
afflicted
that
they
may
speak
because
they
believe
,
considering
that
even
they
may
stand
in
need
of
these
consolations
as
well
as
others
;
For
so
doth
Solomon
here
;
I
said
in
my
heart
God
shall
Judge
.
2.
God
will
undoubtedly
Judge
over
again
all
causes
that
have
been
iniquously
Judged
in
the
World
,
and
with
this
consideration
the
believing
Soul
should
comfort
it self
against
Injustice
from
men
,
as
here
Solomon
doth
,
and
teaches
others
by
his
example
to
do
the
same
,
I
said
in
my
heart
God
shall
Judge
the
righteous
and
the
wicked
.
3.
Though
the
particular
time
of
the
last
Judgment
be
unknown
to
men
and
Angels
Math.
24.36
.
Yet
it
is
known
to
God
,
and
fixed
with
him
;
For
,
there
is
a
time
.
(
the
Word
signifies
a
determinat
and
fixed
time
)
There
,
(
to
wit
,
with
Him
)
for
every
purpose
,
4.
Though
there
be
no
ground
in
Scripture
to
think
that
the
last
Judgment
shall
take
long
time
,
yet
this
is
sure
that
nothing
shall
be
past
by
,
for
want
of
leisure
to
cognosce
upon
it
;
For
,
saith
he
,
There
is
a
time
there
fore
every
purpose
and
for
every
work
.
5.
The
secret
purposes
and
intentions
of
mens
hearts
,
shall
no
less
come
to
be
Judged
in
the
day
of
Gods
last
reckoning
with
men
,
than
their
Actions
;
For
,
There
is
a
time
there
for
every
purpose
,
as
well
as
for
every
work
.
6.
The
Lord
allows
His
People
,
especially
when
they
are
opprest
by
men
,
to
comfort
themselves
in
the
believing
consideration
of
this
last
day
of
His
reckoning
,
when
He
shall
get
the
Glory
of
His
Justice
in
the
condemnation
of
His
and
His
Peoples
enemies
,
and
of
His
Justice
and
Mercy
both
,
in
the
absolution
of
His
own
whom
they
have
condemned
:
For
,
as
a
ground
of
comfort
to
the
Godly
,
against
the
oppression
and
Injustice
of
men
,
this
is
here
held
out
God
shall
Judge
the
righteous
and
the
wicked
,
for
there
is
a
time
there
for
every
purpose
and
for
every
work
.
Ver.
18.
I
said
in
my
heart
concerning
the
estate
of
the
sones
of
men
,
that
God
might
manifest
them
,
and
they
might
see
that
they
themselves
are
beasts
.
19.
For
that
which
befalleth
the
sones
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
preeminency
above
a
beast
;
for
all
is
vanity
.
20.
All
go
unto
one
place
,
all
are
of
the
dust
,
and
all
turn
to
dust
again
.
THat
men
in
Eminency
abusing
their
power
,
may
be
humbled
and
reclaimed
from
their
sinful
course
,
and
the
hearts
of
the
Godly
guarded
against
the
Temptations
arising
from
their
discerning
of
the
perverting
of
Justice
,
and
oppression
of
Innocents
,
Solomon
holds
out
a
further
consideration
the
Thirteenth
in
number
,
concerning
Gods
purpose
in
disposing
so
,
that
such
men
should
come
up
to
places
of
power
and
trust
in
the
World
,
I
said
in
my
heart
&c
,
while
he
was
meditating
upon
the
State
,
or
(
as
the
Word
signifies
)
the
Order
which
God
hath
established
among
men
,
setting
some
upon
Judgment
seats
to
pass
Sentence
upon
others
;
And
how
they
did
abuse
the
same
by
their
Injustice
,
and
how
others
that
complained
to
them
of
oppression
were
opprest
by
them
,
he
came
at
last
to
consider
Gods
holy
purpose
in
this
Dispensation
,
expressed
in
two
Branches
,
One
is
That
God
might
manifest
them
,
that
is
,
that
He
might
make
known
to
Onlookers
,
how
perverse
Men
are
,
when
they
have
opportunity
by
being
in
Eminency
and
power
over
others
,
to
show
what
is
in
them
;
The
other
is
,
That
they
themselves
might
see
that
they
are
Beasts
In
so
far
as
they
resemble
the
Beasts
in
their
disposition
and
carriage
,
especially
in
their
preying
one
upon
another
by
their
Injustice
,
and
seeking
Happiness
in
their
earthly
and
sensual
delights
;
And
because
this
Holy
Man
,
having
this
Holy
Purpose
of
God
,
manifested
to
him
,
could
not
but
go
along
with
with
it
in
his
desires
,
therefore
this
,
that
he
said
in
his
heart
concerning
the
state
of
the
sones
of
men
that
God
might
manifest
them
.
&c.
May
be
taken
for
his
hearty
wish
or
Prayer
,
to
this
purpose
,
O
that
God
might
manifest
them
!
and
that
they
might
see
themselves
to
be
but
Beasts
!
And
so
it
is
clear
that
this
serves
both
to
humble
such
men
and
reclaim
them
from
their
way
.
And
to
quiet
the
hearts
of
the
Godly
who
are
opprest
by
them
,
considering
how
base
and
beastly
they
are
for
all
their
Eminency
,
and
that
it
is
Gods
purpose
to
manifest
them
to
be
such
.
Ver.
18.
And
next
he
holds
forth
such
Reasons
as
are
most
effectual
to
convince
them
,
of
their
brutishness
;
to
wit
,
that
they
as
well
as
the
Beasts
,
are
subject
to
many
accidents
,
or
(
as
the
Word
translated
Befalleth
signifies
)
Occurrences
of
Providence
,
interrupting
them
in
their
injoyment
of
these
earthly
delights
,
wherein
they
place
their
Happiness
;
And
particularly
that
they
are
both
alike
subject
to
death
,
man
having
one
and
the
same
vital
breath
,
or
Animal
Spirit
,
with
the
Beast
,
and
being
as
easily
cut
off
as
the
Beast
,
so
that
in
these
things
men
have
no
preeminency
above
the
Beast
,
though
in
respect
of
their
rational
and
immortal
Souls
,
and
their
condition
after
death
,
whereof
he
speaks
afterward
,
there
be
a
vast
difference
.
Thirdly
,
He
confirms
this
proof
,
by
a
general
assertion
,
concerning
the
Vanity
or
emptiness
and
insufficieency
of
all
created
things
,
for
bringing
True
contentment
,
or
Happiness
to
Man
,
and
therefore
it
is
a
brutish
thing
for
Men
that
have
immortal
Souls
to
seek
their
Happiness
in
Worldly
greatness
especially
upheld
by
Oppression
and
Injustice
.
Ver.
19.
And
Fourthly
he
doth
further
inlarge
,
and
illustrate
the
resemblance
betwixt
them
and
the
Beasts
,
by
this
,
that
they
are
all
in
a
motion
toward
the
same
place
,
to
wit
Corruption
,
or
the
state
of
the
dead
,
and
that
because
Man
is
of
the
same
Original
or
mettal
,
with
the
Beast
,
as
to
his
earthly
or
material
Part
his
Body
.
And
so
must
be
dissolved
as
the
Beast
into
the
dust
again
Ver.
20.
Hence
Learn
.
1.
This
is
one
of
the
Holy
Designes
of
God
in
permitting
Wicked
men
to
have
that
power
and
these
places
of
trust
in
the
World
,
which
they
abuse
by
oppression
,
and
Injustice
,
that
they
may
manifest
that
Wickedness
which
was
before
latent
in
them
,
hid
from
the
World
,
and
themselves
also
,
while
they
had
not
such
opportunity
and
Temptations
to
vent
it
.
2
King
.
8.13
.
The
consideration
whereof
may
abate
Mens
Ambitious
Desires
,
after
Worldly
Eminency
and
greatness
;
for
while
they
are
receiving
the
same
,
they
are
but
ascending
the
Stage
,
whereupon
men
do
ordinarily
act
,
in
the
view
of
others
and
proclaim
to
the
World
their
own
folly
and
perversness
;
And
likewise
it
should
make
Men
in
the
first
place
Study
the
mortification
of
these
Evils
,
which
great
places
often
discover
,
to
the
disgrace
and
ruine
of
the
Persons
advanced
to
them
;
For
upon
this
Solomon
saith
he
did
meditate
as
Gods
purpose
and
design
in
permitting
that
which
he
observed
in
the
former
verse
.
I
said
in
mine
heart
concerning
the
estate
of
the
sons
of
men
,
that
God
might
manifest
them
,
that
is
,
that
it
was
his
purpose
to
let
them
show
what
they
were
.
2.
That
which
should
mainly
take
up
the
hearts
of
the
Lords
People
,
while
they
consider
His
Dispensation
of
suffering
Wicked
Men
to
have
power
and
Authority
,
and
Innocency
to
be
opprest
,
and
Justice
perverted
by
them
,
is
,
the
Lords
intention
and
purpose
therein
,
so
far
as
by
the
light
of
His
Word
and
Spirit
they
may
attain
to
the
knowledge
of
it
:
This
when
it
is
seen
being
able
to
quiet
their
hearts
seeing
all
His
purposes
are
to
bring
Glory
to
himself
Prov.
16.4
.
And
good
to
His
Own
at
last
Psal.
25.10
.
For
upon
this
design
of
God
in
suffering
men
to
sit
in
Judgment
seats
,
who
act
unjustly
there
,
is
Solomons
meditation
Exercised
,
and
therewith
also
is
his
heart
quieted
.
I
said
in
my
heart
concerning
the
estate
of
the
sones
of
men
,
that
God
manifest
them
.
3.
Though
the
Wickedness
of
Men
,
especially
Men
in
place
and
power
,
ought
to
be
grievous
to
the
Godly
,
as
it
is
the
Lords
publick
Dishonour
,
Psal.
119
158.
Yet
the
manifestation
of
their
Wickedness
,
and
Injustice
,
as
it
is
ordered
and
made
use
of
by
His
holy
Providence
,
to
make
them
more
hateful
,
and
to
undeceive
others
who
have
been
ensnared
by
them
,
and
may
possibly
tend
to
make
them
vile
to
themselves
and
ashamed
of
their
evil
ways
,
it
ought
to
be
a
comfort
to
the
Godly
against
their
own
particular
sufferings
from
them
;
For
the
consideration
of
this
,
That
the
Lords
design
in
suffering
such
men
to
have
power
,
who
do
abuse
it
,
is
to
manifest
their
Brutishness
to
the
World
and
themselves
,
is
here
held
forth
as
comfortable
to
the
opprest
Godly
,
I
said
in
my
heart
concerning
the
estate
of
the
sons
of
men
,
that
God
might
manifest
them
&c.
4.
However
Wicked
Men
in
Eminency
are
apt
to
Deifie
themselves
Dan.
6.9
.
And
people
also
are
ready
to
applaud
them
in
so
doing
Ast.
12.22
.
yet
while
they
abuse
their
power
and
Authority
for
promoting
of
Wickedness
,
and
bearing
down
of
Piety
,
and
Equity
,
they
prove
themselves
to
be
Brutish
,
seeing
they
seek
no
higher
Happiness
than
in
things
wherein
Beasts
take
pleasure
2
Pet.
2.12
.
they
wax
wanton
,
and
insolent
against
God
by
their
Prosperity
,
as
the
Beast
fed
upon
a
fat
Pasture
;
Deut.
32.15
.
and
employ
their
power
to
oppress
the
innocent
and
weak
,
as
the
Beasts
do
Ezek.
34
20
,
21.
And
so
by
all
their
pleasures
and
prosperity
,
are
but
fatted
for
the
day
of
slaughter
Prov.
7.22
.
For
it
is
here
implyed
,
that
if
they
Judged
aright
.
they
would
esteem
themselves
no
better
,
seeing
it
is
the
Lords
mind
To
manifest
them
,
And
that
they
might
see
themselves
to
be
but
Beasts
.
5.
Wicked
men
by
Reason
of
their
blindness
,
self
love
,
and
prejudice
at
the
truth
of
God
do
not
ordinarily
see
the
brutishness
of
their
own
disposition
,
and
baseness
of
their
way
,
till
they
be
left
of
God
to
manifest
to
the
World
the
latent
Wickedness
that
is
in
their
hearts
:
For
this
second
Branch
of
this
Lords
design
in
suffering
Wicked
Men
to
have
power
who
abuse
it
,
may
be
looked
on
as
promoved
by
the
first
,
They
are
by
providence
brought
to
Eminency
,
that
they
may
be
manifested
to
others
,
And
this
is
done
that
they
themselves
might
see
that
they
are
Beasts
,
6.
Wicked
Men
may
see
that
,
in
the
Dispensations
of
God
even
these
that
are
most
grievous
to
them
may
contribute
much
for
their
good
,
if
they
make
a
right
use
thereof
:
For
while
he
is
manifesting
them
to
the
World
,
they
ought
to
think
that
it
is
done
,
that
they
may
see
themselves
to
be
Beasts
,
and
so
may
loath
themselves
,
and
thank
him
that
they
are
not
destroyed
but
preserved
that
they
may
seek
Mercy
,
and
a
change
of
their
nature
.
7.
What
ever
is
discovered
to
be
the
Lords
intention
and
aim
in
His
Dispensations
,
His
people
ought
to
concurr
therewith
,
by
their
serious
desires
,
and
wishes
that
it
may
be
brought
about
,
thereby
testifying
their
approbation
of
His
purpose
,
as
Holy
and
Good
;
For
this
may
be
also
taken
for
Solomons
hearty
Wish
,
and
the
worst
he
desired
to
befall
these
Wicked
men
,
That
God
might
manifest
them
,
and
they
might
see
themselves
to
be
Beasts
.
8.
The
consideration
of
those
many
Resemblances
that
are
between
Man
and
the
Beast
,
As
1.
That
many
Events
,
or
or
occurrences
depriving
them
equally
of
the
satisfaction
and
pleasure
they
take
in
sensual
delights
,
are
common
to
both
.
2.
That
Death
is
alike
certain
to
both
.
3.
That
the
breath
,
or
natural
Life
of
both
,
is
alike
easily
cut
off
:
And
that
in
all
these
and
the
like
respects
,
Man
hath
no
preeminency
above
the
Beasts
;
The
consideration
of
these
I
say
should
in
Reason
powerfully
convince
Men
of
their
Brutishness
in
seeking
Happiness
in
such
things
,
as
are
in
some
sort
common
to
them
with
Beasts
,
such
as
,
The
bearing
down
of
others
inferior
to
them
,
The
satisfying
of
their
sensual
appitite
,
and
the
like
:
For
,
these
Resemblances
are
here
reckoned
out
by
Solomon
,
as
so
many
Arguments
to
convince
Man
of
his
Brutishness
,
in
thinking
himself
Happy
for
his
power
and
place
in
the
World
,
without
fellowship
with
God
,
and
living
in
his
fear
and
Obedience
,
For
that
which
befalleth
the
sons
of
men
befalleth
the
Beasts
&c.
9.
They
that
would
deal
effectually
for
convincing
sinners
of
the
evil
of
their
way
,
would
make
use
of
such
motives
,
as
probably
may
most
prevail
with
them
,
though
these
be
not
such
as
are
of
themselves
the
most
cogent
;
For
Solomon
here
,
being
to
convince
Men
in
power
,
abusing
the
same
,
of
their
Brutish
and
Beastly
disposition
,
doth
not
specify
the
Resemblances
which
may
from
Scripture
be
condescended
upon
,
between
the
inward
disposition
and
carriage
of
the
one
and
the
other
,
but
only
compares
them
as
to
outward
Events
,
and
the
issue
of
their
Bodily
condition
,
wherewith
such
Men
are
supposed
to
be
only
taken
up
,
and
so
are
probably
most
powerful
to
disswade
them
from
seeking
Happiness
in
things
common
to
them
with
Beasts
,
That
which
befalleth
the
sons
of
men
,
befalleth
the
Beasts
,
&c.
10.
Scripture
Expressions
are
not
always
to
be
looked
upon
a
part
,
and
separat
from
the
Scope
of
the
place
where
they
are
,
else
Mens
corrupt
hearts
,
will
father
many
absurd
and
impious
things
upon
the
Scripture
contradictory
to
it self
;
For
,
this
,
that
man
hath
no
preeminency
above
a
Beast
,
taken
without
respect
to
the
Scope
and
matter
in
hand
,
savours
of
Atheism
,
and
agrees
not
with
the
following
truth
,
that
Man
hath
the
preeminency
of
a
reasonable
Soul
,
above
the
Beast
,
but
taken
with
Reference
to
the
Resemblances
here
mentioned
,
that
Man
is
neither
exeemed
from
several
outward
Events
,
nor
from
death
it self
,
it
hath
a
clear
truth
in
it
,
Man
hath
no
preeminence
in
these
,
and
such
as
these
above
the
Beast
.
11.
When
the
emptiness
of
all
created
things
,
and
humane
endeavours
about
them
,
in
regard
of
any
true
contentment
they
can
afford
to
a
mans
Spirit
,
and
their
insufficiency
to
make
him
truely
Happy
,
is
seen
,
and
well
pondered
,
Man
will
easily
assent
to
this
truth
,
that
they
are
really
Brutish
who
seek
their
Happiness
in
those
things
,
and
choose
them
for
their
best
Portion
,
which
have
no
proportion
to
their
immortal
Souls
;
For
,
as
a
clear
proof
that
they
are
beasts
who
so
seek
their
Happiness
▪
thi●
general
assertion
is
brought
in
,
For
all
is
Vanity
.
12.
Men
as
well
as
other
living
Creatures
inferior
to
them
,
are
in
a
continual
motion
toward
Death
,
nor
can
they
halt
in
that
course
,
which
should
be
considered
by
them
,
who
are
also
posting
toward
Eternal
Destruction
,
that
their
hearts
may
be
weaned
from
seeking
Happiness
in
these
things
,
from
which
they
are
so
quickly
passing
:
For
,
this
Word
in
the
Original
in
the
present
time
,
notes
a
continual
motion
,
all
go
〈◊〉
one
place
13.
The
Lord
did
choise
a
part
of
the
basest
matter
in
the
universe
,
whereof
to
form
the
Bodies
of
Men
,
as
well
as
of
Beasts
,
not
only
to
commend
His
Wisdom
and
Power
,
in
making
such
a
curious
piece
of
Work
as
Mans
Body
,
out
of
such
indisposed
matter
as
Dust
,
but
likwise
to
keep
Man
humble
considering
the
baseness
of
his
Original
,
to
dissuade
him
from
oppressing
others
inferior
to
himself
in
Worldly
respects
,
seeing
he
is
made
of
the
same
mettal
with
them
,
and
to
mind
him
of
a
necessity
of
going
to
the
dust
again
with
them
;
For
which
causes
mainly
,
it
is
here
asserted
,
all
are
of
the
dust
,
and
all
turn
to
dust
again
.
Ver.
21.
Who
knoweth
the
spirit
of
man
that
goeth
upward
,
and
the
spirit
of
the
beast
that
goeth
downward
to
the
earth
?
Solomon
having
shown
such
Resemblances
between
Man
and
the
Beast
,
as
may
serve
to
dissuade
Man
from
satisfying
himself
with
the
Beasts
Happiness
,
and
may
prove
him
very
Brutish
if
he
do
;
he
comes
now
to
show
wherein
Man
hath
the
preeminency
,
and
this
is
mainly
in
respect
of
his
spirit
,
which
goes
upward
.
Whereby
is
chiefly
meant
the
Immortality
of
Mans
Soul
;
seeing
he
speaks
of
the
state
of
it
,
after
the
Body
is
gone
to
the
Dust
,
as
is
clear
by
the
Words
immediatly
preceeding
,
and
by
the
parrallel
place
Eccles.
12.7
.
And
though
the
expression
seems
mainly
to
respect
the
Souls
of
the
Godly
,
that
by
Ascending
Ascend
(
as
the
Original
bears
)
yet
may
it
be
taken
in
Reference
to
the
Souls
of
the
Wicked
also
;
Not
as
if
they
went
up
to
Heaven
,
but
in
so
far
as
after
Death
,
they
must
sist
themselves
before
their
Maker
and
Judge
,
to
be
disposed
of
according
to
His
pleasure
,
Who
though
He
be
every
where
present
,
yet
it
is
often
set
forth
in
Scripture
as
above
us
in
the
highest
Heaven
:
And
because
the
spirits
of
the
Godly
do
really
by
Ascending
Ascend
(
as
a
spark
of
fire
riseth
upward
)
toward
Him
who
is
in
the
high
and
Holy
place
As
for
the
Spirit
of
the
Beasts
,
which
is
nothing
else
but
their
Breath
,
as
the
Word
often
signifies
,
their
vital
or
Animal
Powers
,
it
is
said
to
go
downward
,
not
as
if
it
did
subsist
,
or
remain
after
it
leaves
the
body
,
but
having
spoken
of
the
going
downward
of
the
Body
,
and
the
perishing
of
it
he
is
directed
to
set
forth
the
perishing
of
their
Spirits
,
such
as
they
are
,
by
their
going
downward
in
opposition
to
the
substance
and
Elevation
of
the
Spirits
of
Men
,
which
he
sets
forth
by
their
going
upward
;
And
this
difference
between
the
Spirit
of
Man
and
Beast
,
he
sets
forth
in
a
Question
,
Who
knows
the
spirit
of
man
that
goes
upward
,
and
the
spirit
&c.
Not
as
if
he
doubted
if
it
were
so
,
or
as
if
it
could
not
be
known
;
For
such
Questions
in
Scripture
are
used
of
such
things
as
may
be
,
and
are
by
some
certainly
known
,
though
considered
by
few
,
Psal.
90.11
.
And
so
by
the
Question
he
regrates
Mens
Ignorance
of
this
truth
,
and
that
few
do
seriously
consider
it
,
which
is
both
another
evidence
of
their
Brutishness
,
that
they
consider
the
future
state
of
their
Souls
as
little
as
the
Beasts
do
,
and
likewise
one
chief
cause
,
why
they
provide
so
litle
for
it
.
Hence
Learn
.
1.
The
Spirits
of
Men
are
Immortal
,
and
after
separation
from
the
Body
have
a
subsistence
;
For
,
having
told
that
Mens
Bodies
return
to
the
Dust
,
as
the
Beasts
do
,
he
speaks
of
their
Spirits
,
as
yet
existing
,
and
moving
upward
,
who
knows
the
spirit
of
man
that
goes
upward
.
2.
God
who
is
the
Father
of
Spirits
Heb.
12.9
.
in
regard
He
doth
create
and
immediatly
infuse
them
into
the
Body
Zech.
12.1
.
And
orders
all
their
motions
while
they
Act
therein
Prov.
21.1
.
Hath
also
the
absolute
dominion
and
disposal
of
of
them
at
His
pleasure
,
after
their
separation
from
the
Body
and
they
must
sist
themselves
immediatly
before
Him
,
to
be
disposed
of
as
He
shall
think
fit
;
For
which
cause
it
is
that
the
Spirits
of
good
and
bad
are
said
to
go
upward
.
3.
As
there
are
but
few
of
those
who
have
Immortal
Souls
within
them
,
and
so
have
power
to
reflect
upon
them
,
that
ever
do
seriously
consider
either
the
nature
or
future
estate
of
their
Souls
,
or
the
necessity
of
their
appearance
before
the
Judge
;
so
their
not
considering
hereof
,
is
both
an
evidence
of
their
Brutishness
,
and
the
cause
why
they
choise
not
things
of
a
higher
nature
for
their
Happiness
,
than
Beasts
take
pleasure
in
.
And
why
they
carrie
one
toward
another
,
as
Beasts
do
,
by
their
oppression
,
for
this
question
imports
the
thing
known
or
considered
by
few
,
and
the
same
to
be
the
evidence
of
mens
Brutishness
,
and
oppression
,
who
knows
the
spirit
of
man
that
goeth
upward
.
4.
It
is
the
consideration
of
the
Immortality
of
the
Soul
,
of
the
Lords
Dominion
over
it
,
and
especially
of
the
joyfull
motion
of
the
Souls
of
the
Godly
at
death
,
toward
God
,
and
Blessedness
with
Him
,
that
draws
men
to
live
in
the
fear
of
God
,
and
makes
them
affraid
to
hazard
the
loss
of
their
Souls
,
by
provocking
Him
to
whom
they
must
go
to
be
disposed
of
as
he
pleases
;
For
,
as
a
mean
to
restrain
men
from
these
wicked
courses
formerly
spoken
of
,
he
here
leads
them
to
thoughts
of
this
,
That
their
spirits
go
upward
.
5.
Mens
ignorance
,
and
inconsideration
of
the
nature
and
future
estate
of
their
own
Souls
,
is
a
thing
to
be
sadly
regrated
by
them
that
know
and
consider
the
same
;
They
cannot
but
pity
such
,
and
bewail
so
great
an
evil
,
as
the
cause
of
many
others
;
For
,
so
doth
the
Wise-man
here
sadly
regrate
mens
Ignorance
and
Inconsideration
of
this
,
Who
knows
the
spirit
of
man
that
go's
upward
.
6.
The
Beasts
are
not
made
for
any
further
,
or
higher
end
,
than
to
be
useful
and
servicable
to
Man
,
in
serving
his
Maker
,
to
which
man
should
be
ingaged
by
the
consideration
of
his
preeminency
above
the
Beasts
,
and
of
the
service
he
hath
of
them
,
after
which
there
is
no
more
of
them
;
For
when
that
is
done
The
spirit
of
the
Beast
goeth
downward
,
or
goes
to
nothing
,
as
their
Bodies
,
7.
Men
may
go
to
their
Beasts
,
and
learn
that
which
may
be
useful
for
their
Souls
,
and
should
be
minded
by
them
not
to
choise
sensual
pleasures
for
their
Happiness
,
seeing
there
is
a
difference
between
the
future
state
of
the
one
and
the
other
The
spirit
of
man
goeth
upward
,
and
the
spirit
of
the
Beast
downward
Ver.
22.
Wherefore
I
perceive
that
there
is
nothing
better
,
than
that
a
man
should
rejoice
in
his
own
works
;
for
that
is
his
portion
:
for
who
shall
bring
him
to
see
what
shall
be
after
him
?
FRom
the
former
considerations
,
of
the
Lords
fixing
a
season
for
all
Dispensations
,
the
certainty
of
His
Judging
Mens
Injustice
,
the
Immortality
of
the
soul
,
and
the
like
;
The
Preacher
draws
a
Conclusion
which
he
saw
did
very
clearly
follow
therefrom
,
viz.
That
the
highest
Happiness
attainable
in
this
Life
,
is
to
be
had
in
a
chearful
following
of
Duty
to
God
,
under
all
the
changes
of
His
Dispensations
formerly
mentioned
;
For
by
a
Mans
own
work
wherein
he
should
rejoice
,
cannot
be
meant
any
thing
in
it self
sinful
,
though
that
be
most
properly
a
Mans
own
Work
,
nor
any
Action
of
Man
,
never
so
lawful
,
being
done
in
his
own
natural
strength
,
and
not
referred
to
a
higher
end
than
the
attaining
of
an
earthly
Happiness
;
seeing
the
Scripture
expresly
condemns
Rejoicing
in
such
things
Jam.
4.16
.
and
Solomon
had
before
proven
the
same
to
be
Vanity
and
Madness
,
Ecles
.
2.10.11
.
But
by
his
own
Work
is
here
meant
,
a
mans
proper
industry
and
pains
in
following
the
Duties
of
his
general
and
particular
Calling
as
means
for
attaining
to
that
Happiness
which
God
allows
upon
him
in
this
life
;
and
that
whereby
he
may
honour
God
in
his
Generation
,
and
these
are
called
his
own
Works
:
Not
because
they
are
done
in
his
own
strength
,
or
for
his
own
pleasure
Glory
or
profit
,
but
because
these
only
are
the
Works
suitable
to
Men
who
have
Reasonable
and
Immortal
Souls
,
and
mainly
because
the
renewed
faculties
of
the
Soul
,
are
the
immediat
Actors
of
them
;
And
so
consequently
this
rejoicing
in
a
Mans
own
Work
,
is
not
to
be
understood
in
opposition
to
Rejoicing
in
the
Lord
,
but
to
Rejoicing
in
what
is
sinful
,
or
unsuitable
for
Reasonable
Creatures
,
and
marrs
the
comfortable
use
of
what
they
have
thorow
the
Blessing
of
God
,
upon
their
own
industry
and
pains
,
attained
unto
,
and
their
chearful
following
of
their
Duty
to
Him
,
which
is
here
commended
.
And
this
he
presseth
by
Two
Reasons
,
First
,
That
this
is
a
Mans
Portion
;
Which
is
not
to
be
understood
as
if
this
were
the
furthest
or
sweetest
that
man
hath
to
expect
,
seeing
that
never
entered
into
his
heart
,
1
Cor.
2.9
.
But
as
it
is
the
Lords
allowance
to
Man
,
a
temporary
reward
of
his
Labour
,
and
the
best
recompence
of
his
pains
that
he
is
capable
of
in
this
World
.
The
Second
is
,
That
when
a
Man
shall
(
as
of
necessity
he
must
,
which
is
implyed
here
)
leave
all
behind
him
,
there
is
no
possibility
of
his
returning
to
see
,
or
(
as
the
Word
may
be
rendered
)
to
Enjoy
,
any
of
these
outward
Comforts
,
which
is
the
force
of
this
Question
;
and
therefore
it
is
his
best
to
use
all
,
as
incouragments
to
a
chearful
following
of
his
Duty
to
God
.
From
this
we
may
Learn
.
1.
That
all
the
Exercises
of
Mens
wit
,
in
the
discourses
of
their
mind
,
and
meditation
upon
the
Lords
Dispensations
,
ought
alwayes
to
resolve
in
some
practical
Conclusion
,
for
engadging
their
hearts
to
such
Exercises
of
Piety
and
Holiness
,
as
many
honour
the
Lord
;
and
to
chearfulness
in
going
about
these
,
else
our
contemplations
and
discourses
,
though
never
so
clear
and
satisfactory
,
are
vain
and
fruitless
,
in
order
to
the
promoving
of
our
True
Happiness
:
For
,
here
Solomon
from
his
former
Observations
,
which
he
had
painfully
gathered
by
much
meditation
,
for
clearing
of
his
own
and
others
minds
,
concerning
the
Lords
Dispensations
,
draweth
this
practical
conclusion
,
whereby
he
commends
to
his
own
heart
and
others
,
a
chearful
going
about
of
Commanded
Duties
for
the
honour
of
God
.
Wherefore
I
perceive
that
there
is
nothing
better
&c.
2.
Although
the
best
Actions
,
that
the
best
of
Men
can
perform
,
have
in
them
a
sinful
mixture
,
and
so
yeild
alwayes
some
matter
of
shame
and
Humiliation
Isai.
64.6
.
Yet
it
is
possible
for
a
Child
of
God
to
attain
to
such
a
way
of
going
about
his
Duty
,
as
that
he
may
have
Joy
and
comfort
in
what
he
does
;
so
far
as
he
finds
the
spirit
of
God
inabling
him
for
these
Duties
,
which
are
far
above
the
reach
of
his
natural
Abilities
,
and
so
His
Works
evidence
the
spirits
Gracious
Indwelling
;
Ephes.
3.16
.
In
so
far
as
he
is
made
to
intend
mainly
the
Glory
of
his
Maker
in
his
works
,
and
so
hath
it
made
clear
to
him
,
that
he
and
his
Works
are
acceptable
,
1
Pet.
2
,
5.
and
4.11
.
This
is
both
the
Lords
allowance
to
His
Own
,
and
it
is
there
Duty
to
study
the
attaining
of
it
;
For
this
is
it
which
is
here
commended
,
That
a
man
should
rejoice
in
his
Works
&c.
3.
Though
none
are
to
rest
upon
any
measure
of
Grace
,
or
comfort
they
have
attained
in
this
World
,
Philip.
3.12.13
.
Yet
when
the
Lords
people
are
by
His
Grace
holden
to
their
Duty
with
some
measure
of
chearfulness
,
they
ought
then
to
Judge
themselves
arrived
at
the
hight
of
that
Happiness
,
which
for
the
kind
of
it
,
is
attainable
in
this
life
;
seeing
they
may
be
sure
in
that
way
to
have
many
a
comfortable
meeting
with
God
to
strengthen
them
for
more
Work
,
and
increase
their
Joy
in
Himself
,
Isai.
64.5
.
and
in
that
way
they
are
to
hold
on
,
and
not
to
look
for
rest
from
that
Labour
,
while
they
are
here
;
For
in
this
sense
There
is
nothing
better
for
a
man
(
in
this
Life
)
than
that
he
should
rejoice
in
his
own
work
.
4.
Although
the
good
Motions
and
Actions
of
the
Godly
are
to
be
attributed
to
the
Lord
,
as
the
prime
efficient
of
them
▪
Philip.
2.13
.
Isai.
26.12
.
Yet
in
regard
the
renewed
faculties
of
the
Soul
,
and
the
outward
man
sanctified
for
that
end
,
are
the
immediat
and
formall
Causes
,
and
instruments
of
these
Works
and
that
they
are
no
less
rewarded
by
Grace
,
than
if
they
were
done
by
mans
own
strength
,
yet
they
are
properly
called
mens
own
Works
:
And
to
call
them
so
,
and
Rejoice
in
them
also
in
the
sense
formerly
mentioned
is
consonant
to
the
Scripture
,
Gal.
6.4
.
Which
refutes
them
who
say
Gracious
Actings
are
not
the
Believers
but
Christs
,
and
His
Spirits
in
them
.
There
is
nothing
better
,
than
that
a
man
should
rejoice
in
his
own
works
.
5.
Although
the
full
reward
of
Well-doing
be
reserved
for
the
other
Life
;
yet
there
is
some
portion
,
or
part
of
it
(
as
the
Word
signifies
)
let
out
in
the
mean
time
;
so
much
as
may
make
Men
hold
chearfully
on
in
their
duty
under
the
saddest
Dispensations
they
may
meet
with
,
even
that
Joy
in
the
Holy
Ghost
,
and
Peace
that
passeth
Understanding
,
from
their
discerning
of
the
Lords
enabling
them
to
follow
their
duty
,
and
of
His
acceptance
of
them
and
it
:
For
,
saith
Solomon
,
That
a
man
should
rejoice
in
his
labour
,
this
is
his
portion
,
That
is
,
It
is
a
begun
Reward
,
a
temporarie
Recompence
of
his
Labour
and
Pains
.
6.
Though
Man
had
never
so
large
a
measure
of
the
Things
of
this
Earth
,
he
should
never
esteem
himself
to
have
got
his
Portion
which
God
allows
upon
him
,
till
he
find
himself
enabled
by
special
Grace
,
to
go
about
his
duty
,
in
the
strength
,
and
for
the
Glory
of
Christ
,
and
so
as
he
may
have
some
measure
of
true
Joy
in
confidence
of
the
acceptation
of
his
Person
and
Works
;
and
he
that
hath
attained
to
this
,
were
his
measure
of
things
worldly
never
so
small
,
he
should
count
himself
to
have
his
Portion
,
which
is
better
than
all
other
things
on
Earth
:
For
,
That
a
man
should
rejoice
in
his
works
,
this
(
saith
the
wise
Man
)
is
his
portion
.
7.
While
Men
are
strangers
to
this
chearful
following
of
their
duty
,
which
is
truely
their
portion
here
;
they
will
be
no
less
anxious
,
and
earnest
in
pursuing
things
earthly
,
and
heaping
them
up
for
the
future
,
than
if
they
were
either
never
to
part
with
them
,
or
after
Death
to
come
back
again
,
and
enjoy
them
.
For
this
Question
speaks
to
Men
whose
practice
is
such
as
if
they
were
led
by
this
Principle
,
that
they
should
return
to
see
,
or
(
as
the
Word
signifies
)
to
enjoy
what
they
once
left
behind
them
at
Death
,
Who
can
bring
him
to
see
what
shall
be
after
him
?
8.
The
Consideration
of
Mans
short
continuance
with
,
and
the
certainty
of
his
parting
from
all
his
earthly
Comforts
,
and
of
the
impossibility
of
his
returning
to
them
after
Death
;
should
not
make
him
abuse
them
by
excess
of
delight
in
them
,
as
sensual
Epicures
do
,
1
Cor.
15.32
.
yet
it
should
stirr
him
up
to
take
his
allowed
Comfort
in
them
,
and
to
use
them
for
chearing
of
his
Heart
in
serving
of
his
Maker
,
so
shall
he
be
Sure
his
Works
shall
follow
him
when
he
rests
from
his
labour
,
though
he
come
not
back
to
see
or
enjoy
them
here
:
For
there
is
an
Argument
to
commend
chearful
following
of
a
Mans
duty
,
by
taking
the
comfort
of
the
Creatures
,
imported
in
this
Question
,
For
who
shall
bring
him
to
see
what
shall
be
after
him
?
CHAP.
IV.
The
ARGUMENT
.
SOLOMON
in
this
Chapter
goeth
on
in
pressing
that
great
Work
,
and
Exercise
of
a
Christian
Mortification
to
the
World
,
thereby
drawing
off
Mens
Hearts
from
the
pursuit
of
an
earthly
Happiness
,
and
encouraging
them
to
a
conscientious
Submission
under
the
greatest
pressure
of
outward
Troubles
,
which
he
inforceth
by
several
Motives
,
or
Arguments
,
being
so
many
of
his
own
Experimental
Observations
.
The
1.
whereof
is
,
That
in
his
renewed
and
serious
Consideration
of
things
,
he
found
it
ordinary
in
the
World
,
that
proud
and
wicked
Oppressours
prevailed
and
were
very
prosperous
:
And
that
the
Saints
were
kept
in
a
very
sad
and
comfortless
Life
under
them
.
ver.
1.
which
made
him
not
only
commend
the
state
of
them
who
by
Death
were
beyond
the
reach
of
such
Miseries
and
Snares
,
as
preferable
to
the
state
of
them
who
by
their
life
were
yet
exposed
to
them
,
ver.
2.
But
also
to
prefer
the
case
of
them
that
are
yet
unborn
,
who
have
neither
seen
,
nor
felt
these
Troubles
and
Temptations
,
unto
both
the
Dead
that
once
were
,
and
the
Living
that
yet
are
under
them
,
ver.
3.
2.
That
the
best
Entertainment
that
Mens
diligence
in
following
that
which
is
good
,
doth
ordinarly
meet
with
in
the
World
(
though
it
may
be
some
expect
better
)
is
Hatred
and
Envy
,
even
from
those
,
from
whom
,
in
regard
of
their
Obligation
and
Relation
,
it
would
be
least
expected
;
which
he
censures
as
a
sinful
Vanity
in
the
Envyers
,
and
a
penal
Vanity
of
Disappointment
and
Unsatisfaction
in
the
Envyed
,
and
a
thing
that
will
work
vexation
of
Spirit
in
both
;
while
the
one
hath
his
Spirit
eaten
up
with
Hatred
,
and
the
other
missing
that
encouragement
he
expects
from
Men
,
to
the
following
of
his
duty
,
and
not
satisfied
with
the
Approbation
of
God
,
is
filled
with
Anxiety
and
Vexation
,
ver.
4.
Which
he
enlargeth
by
shewing
,
1.
What
effect
the
Worlds
Envy
and
Hatred
against
Well-doing
,
had
upon
those
,
who
being
void
of
Saving
Knowledge
&
the
true
Fear
of
God
,
are
by
the
Spirit
of
God
reckoned
Fools
,
even
to
make
them
give
up
themselves
to
negligence
&
discouragement
in
following
both
their
particular
Callings
,
&
Religious
Duties
,
rather
than
to
be
exposed
unto
the
Worlds
Hatred
and
Envy
by
following
the
same
:
Thereby
proving
cruel
to
themselves
and
their
Relations
,
as
if
they
did
eat
their
own
Flesh
,
ver.
5.
And
2.
The
more
to
quiet
the
Hearts
of
the
Godly
under
the
Malice
and
Oppression
of
the
Wicked
for
Well-doing
,
he
sheweth
that
the
little
that
is
left
to
the
oppressed
Saints
is
more
profitable
and
useful
in
regard
of
the
Blessing
and
Peace
of
Conscience
they
have
with
it
;
than
the
Plenty
and
Abundance
enjoyed
by
their
wicked
Oppressours
,
who
want
neither
Toil
of
Body
,
nor
Anxiety
of
Spirit
,
in
getting
and
keeping
their
unjust
Gain
,
ver.
6.
3.
That
in
turning
his
thoughts
from
the
slothful
Man
,
to
the
covetous
Oppressour
,
whose
great
business
is
to
heap
up
Riches
and
adore
them
as
his
God
,
he
found
that
even
such
are
but
in
a
woful
and
miserable
condition
,
ver.
7.
Which
he
evidenceth
,
1.
By
a
description
of
the
covetous
Man
who
serveth
Mammon
as
his
God
.
1.
From
his
Solitariness
,
or
want
of
Succession
,
either
in
a
direct
,
or
collateral
line
to
enjoy
his
purchase
after
him
,
ver.
8.
2.
From
his
endless
and
excessive
pains
about
the
World
,
notwithstanding
of
his
wanting
Relations
to
whom
he
might
leave
it
ver.
8.
3.
From
his
unquenchable
desires
after
more
,
notwithstanding
the
abundance
he
enjoyeth
ver.
8.
And
4.
From
his
being
bound
up
by
his
excessive
care
about
the
World
,
from
the
improvement
of
these
rational
Considerations
,
that
might
serve
to
divert
his
so
eager
a
Pursuit
after
uncertain
Riches
,
never
considering
with
himself
the
uncertainty
for
whom
he
is
taking
so
much
pains
,
and
the
grievous
Loss
of
the
true
good
of
his
Soul
,
fellowship
with
God
,
and
the
comfortable
enjoyment
of
the
Creatures
,
which
by
this
inordinate
Pursuit
of
the
World
he
certainly
sustains
.
ver.
8.
.
And
then
passeth
Sentence
upon
such
a
Mans
way
,
that
as
it
is
his
Sin
and
a
Proof
of
his
Vanity
,
so
it
is
is
his
punishment
,
and
a
part
of
his
sore
Travel
ver.
8.
And
2.
He
evidenceth
the
woful
condition
of
the
solitary
covetous
Wretch
,
by
commending
the
comfort
and
advantage
of
Society
,
(
whether
Civil
,
or
(
and
especially
)
Religious
)
through
which
mutual
good
and
assistance
are
communicated
:
And
that
,
in
opposition
to
that
affected
or
inflicted
solitariness
of
these
World-worshippers
,
whereby
none
are
admitted
to
share
with
them
in
their
Riches
.
CHAP.
IV.
Ver.
I.
So
I
returned
,
and
considered
all
the
oppressions
that
are
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
.
THE
first
Motive
serving
to
promove
Mortification
,
and
to
wean
the
hearts
of
Men
from
any
Happiness
imaginable
in
this
Earth
,
and
work
them
to
submission
under
Affliction
,
is
,
That
he
observed
it
ordinary
in
the
World
,
that
proud
Oppressours
are
prosperous
,
and
the
Godly
are
in
a
sad
condition
under
them
:
And
this
he
saith
he
Returned
and
Considered
:
Whereby
is
meant
,
that
he
turned
his
thoughts
again
upon
this
subject
;
having
in
the
former
Chapter
ver.
16.
considered
that
oppression
that
was
in
Judgement
Seats
,
he
here
views
all
other
sorts
of
oppression
,
that
were
under
the
Sun
,
so
far
as
his
knowledge
and
information
,
(
which
was
very
large
)
could
reach
;
or
rather
that
he
had
all
the
several
kinds
of
oppressions
,
which
are
very
many
,
and
whereof
no
place
under
the
Sun
,
where
sinful
Men
are
,
is
free
,
represented
to
him
by
the
Spirit
of
the
Lord
.
Concerning
which
he
calls
all
to
consider
Three
things
that
much
affect
his
own
heart
;
First
,
The
mournful
case
of
the
oppressed
,
set
out
by
the
sign
thereof
,
their
Tears
.
Secondly
,
The
great
power
of
their
Oppressours
,
wanting
nothing
that
might
serve
for
execution
of
their
cruel
designs
.
Thirdly
,
That
the
Oppressed
had
no
Comforter
,
to
wit
,
among
Men
;
And
because
this
was
the
bitterest
Ingredient
in
this
case
,
and
called
most
for
sympathie
;
therefore
he
repeats
it
twice
that
They
had
no
Comforter
.
Hence
Learn
1.
They
that
would
work
their
own
hearts
to
a
mortified
frame
,
must
not
be
slight
and
superficial
in
meditating
upon
any
subject
,
that
may
be
blest
for
that
end
,
but
frequent
and
serious
in
pondering
it
,
and
careful
to
find
out
more
Considerations
that
may
increase
the
same
:
For
,
Solomon
having
been
upon
this
Consideration
before
,
returns
again
to
it
,
and
dyves
farther
in
it
,
I
returned
and
considered
all
the
oppressions
,
&c.
2.
As
Oppression
is
a
very
general
Evil
,
in
so
much
as
no
place
under
the
Sun
,
is
usually
free
of
it
:
So
this
Sin
is
a
Monster
with
many
Heads
;
and
there
are
very
many
ways
that
Men
become
guilty
of
it
;
not
onely
by
making
their
power
a
sufficient
Title
to
other
Mens
Estates
,
Ezek.
18.18
.
Judg.
4.2
,
3.
By
perverting
of
Justice
and
Law
for
Bribes
;
or
Respect
to
Persons
;
Hos.
5.11
.
Or
by
detaining
that
which
is
due
to
Inferiours
,
as
Wages
from
the
Hireling
Mal.
3.3
.
Which
are
the
more
open
and
gross
ways
of
Oppression
,
ordinary
among
Men
;
But
also
by
taking
advantage
of
the
straits
of
others
,
to
draw
their
Consent
to
what
is
unjust
,
and
prejudicial
to
them
,
as
is
ordinary
under
pretence
of
fair
Merchandice
.
Lev.
25.14
.
Blasting
the
deserved
esteem
of
others
by
Slanders
.
Ps.
55.3
.
Yea
,
and
the
with-holding
of
Charity
from
the
Poor
,
when
God
calls
for
it
Prov.
14.31
.
All
which
the
Scriptures
cited
make
clear
to
be
in
Gods
Account
,
plain
Oppression
,
and
undoubtedly
have
been
Considered
by
Solomon
,
as
common
in
all
places
of
the
World
,
while
he
saith
,
I
returned
and
considered
all
the
oppressions
that
are
done
under
the
Sun
.
3.
As
the
Lords
People
are
not
insensible
of
the
Injuries
they
receive
from
their
Oppressours
,
seing
Grace
doth
not
remove
,
but
rectify
their
natural
Passions
,
and
Affections
:
So
they
are
often
that
low
,
that
they
have
nothing
left
them
whereby
to
ease
their
hearts
,
but
to
mourn
before
God
,
and
to
pour
forth
Prayers
and
Tears
to
Him
,
who
puts
their
Tears
in
His
Bottle
:
For
,
Solomon
hath
a
main
Eye
upon
the
Oppression
of
the
Godly
,
while
he
saith
,
And
behold
the
Tears
of
the
Oppressed
,
As
if
they
had
no
more
that
they
could
do
for
their
ease
.
4.
Although
the
Lords
People
do
never
want
that
Blessed
Comforter
Joh.
14.16
.
Who
is
in
a
special
way
present
with
them
,
while
they
are
Oppressed
,
and
suffering
for
Righteousness
sake
1
Pet.
4.14
.
Yet
in
their
sad
condition
they
have
often
few
or
none
among
Men
to
be
comfortable
to
them
;
even
of
these
whose
Relations
,
and
Ingagements
tye
them
most
strictly
thereunto
;
Which
flows
from
the
want
of
the
Fear
of
the
Lord
,
that
puts
Man
to
these
Duties
which
Mans
Law
presseth
not
,
Job
6.14
.
Such
as
this
is
of
sympathie
and
fellow-feeling
,
and
the
expressions
thereof
;
and
from
the
fear
of
Oppressours
,
least
respect
to
the
Oppressed
may
bring
themselves
to
their
condition
,
1
Sam.
23.11
,
12.
And
likewise
from
the
Lords
Gracious
purpose
to
try
His
own
compleatly
,
and
make
them
seek
after
,
and
set
a
great
value
upon
Divine
Consolations
:
For
to
the
mourning
Oppressed
,
there
was
no
Comforter
,
to
wit
,
among
Men.
5.
It
is
not
only
the
duty
of
these
that
are
Fellow-sufferers
,
to
sympathize
with
,
and
be
comfortable
to
one
another
;
but
also
,
and
especially
of
those
who
are
in
Tranquillity
,
to
sympathize
with
these
that
are
under
Oppression
,
and
incite
others
to
do
the
same
:
For
,
Solomon
who
was
in
much
prosperity
,
the
most
part
of
his
time
,
and
while
he
was
writting
this
Book
Eccles.
2.25
.
speaks
here
as
a
tender
hearted
Sympa
hizer
with
the
Oppressed
,
and
calls
upon
others
to
look
on
them
with
pity
,
and
to
be
comfortable
to
them
,
while
he
saith
,
Behold
the
tears
of
the
oppressed
,
and
they
had
no
Comforter
,
and
again
,
They
had
no
Comforter
.
6.
The
Lord
is
pleased
not
only
to
suffer
cruel
Oppressours
,
to
have
external
force
at
their
Command
,
and
abundance
of
Furniture
for
accomplishing
their
cruel
Designs
;
but
likewise
to
have
strength
of
Body
,
and
vigour
of
natural
Spirits
,
for
that
end
,
until
His
Work
about
His
People
be
perfected
by
them
,
and
the
Cup
of
their
Iniquity
be
full
:
For
,
all
these
are
in
the
signification
of
this
Word
Power
,
which
he
saith
Is
on
the
side
,
or
,
in
the
hand
,
as
that
other
Word
is
,
of
their
Oppressours
,
And
upon
the
part
of
their
Oppressours
was
Power
.
7.
The
consideration
of
all
the
Oppressions
,
and
Power
of
Oppressours
under
the
Sun
,
and
the
sad
and
comfortless
case
of
the
Oppressed
,
which
is
the
ordinary
lot
of
the
Church
,
ought
to
wean
Mens
hearts
from
this
Earth
,
make
them
die
to
the
delights
thereof
,
and
banish
the
apprehension
of
finding
Happiness
in
it
,
where
such
usage
is
ordinary
,
and
make
them
long
for
that
Morning
when
they
shall
have
dominion
over
their
Oppressours
,
Ps.
49.14
.
For
that
Country
where
Righteousness
only
dwells
,
2
Pet.
3.13
.
For
the
New
Heavens
where
all
Tears
shall
be
wiped
from
their
Eyes
,
Rev.
7.17.21
,
4.
And
for
the
heavenly
Canaan
where
none
of
a
cursed
kind
can
be
:
For
in
order
to
these
ends
,
Solomon
describes
the
ordinary
Tragedies
that
are
acted
upon
the
Stage
of
this
World
,
to
alienat
Mens
hearts
from
the
imagination
of
Happiness
in
it
.
I
considered
all
the
oppressions
under
the
sun
,
and
behold
the
tears
of
the
Oppressed
&c.
Verse
II.
Wherefore
I
praised
the
dead
which
are
already
dead
,
more
than
the
living
which
are
yet
alive
.
III.
Yea
,
better
is
he
than
both
they
which
hath
not
yet
been
,
who
hath
not
seen
the
evil
work
that
is
done
under
the
Sun
.
THE
Preacher
here
shews
what
effects
the
consideration
of
those
grievous
Oppressions
mentioned
in
the
former
Words
,
had
upon
him
:
As
1.
That
he
commended
the
state
of
them
who
have
by
Death
escaped
the
sight
of
such
Dishonour
to
God
,
and
the
feeling
of
such
Miseries
,
as
much
to
be
preferred
to
their
state
who
are
pyning
away
under
them
,
and
exposed
to
manifold
Temptations
,
of
whom
no
better
can
be
said
than
that
they
live
,
and
that
is
All.
Yea
,
2.
He
preferred
the
state
of
him
who
is
not
yet
born
,
both
to
the
state
of
them
who
have
wrestled
thorow
these
Miseries
,
and
them
that
are
yet
in
their
passage
,
because
such
a
one
hath
not
seen
,
or
as
the
force
of
the
Word
is
,
hath
not
felt
the
miseries
,
nor
been
exposed
to
the
Temptations
that
are
in
this
World
.
This
seems
to
be
the
literal
and
safest
sense
of
the
Words
;
and
according
to
it
,
these
Objections
which
may
arise
from
the
Expressions
may
be
easily
answered
:
As
1.
If
it
be
enquired
,
How
doth
Solomon's
praising
of
the
Dead
more
than
the
Living
agree
with
the
Saints
praising
of
the
Living
more
than
the
Dead
,
Isai.
38.18
,
19
,
Ps.
6.5
.
?
The
Answer
is
,
In
these
places
the
state
of
the
Dead
as
wanting
opportunity
of
Praising
and
Glorifying
God
,
is
compared
with
the
state
of
the
Living
who
have
it
.
and
so
this
is
preferred
to
that
.
Here
the
state
of
the
Dead
considered
as
setting
man
above
the
reach
of
temporal
Miseries
and
Temptations
,
is
compared
with
the
state
of
the
Living
exposing
them
to
both
,
and
so
the
preference
may
be
contrary
.
And
2.
If
it
be
again
urged
,
how
can
the
state
of
him
that
is
not
yet
born
,
be
preferred
to
the
state
of
those
that
are
Dead
,
seing
the
Godly
that
are
in
Blessedness
have
escaped
these
Miseries
and
Temptations
,
which
he
that
is
to
be
born
is
to
be
exercised
with
?
The
Answer
is
the
same
in
substance
,
that
he
compares
the
state
of
not
being
at
all
,
with
the
state
of
being
Miserable
,
and
exposed
to
Temptations
,
abstracting
as
it
were
from
the
future
and
eternal
state
of
Men
,
that
thereby
he
may
express
the
holy
Indignation
,
and
Grief
he
had
at
the
sight
of
Gods
dishonour
,
and
His
Peoples
Misery
.
Doctr.
1.
Although
it
cannot
consist
with
right
Reason
,
much
less
with
true
Piety
,
to
desire
Death
or
undervalue
Life
,
because
of
the
Miseries
incident
to
it
,
seing
a
rational
Life
is
one
of
the
greatest
of
meer
outward
Blessings
,
whereunto
all
the
rest
are
subservient
;
Mat.
6.25
.
and
which
may
compense
,
by
the
worth
,
and
good
use
which
may
be
made
of
it
,
all
the
Miseries
incident
to
it
,
Lam.
3.39
.
yet
in
order
to
the
escaping
of
these
great
Evils
,
the
sight
of
God's
Dishonour
,
and
His
Peoples
Misery
,
the
hazard
of
being
assaulted
and
overcome
with
these
Temptations
which
are
worse
than
Death
,
and
in
order
to
the
obtaining
of
perfect
freedom
,
not
only
from
Misery
,
but
from
Sin
and
Temptations
,
and
of
the
full
enjoyment
of
God's
presence
,
Phil.
1.22
.
Natural
Life
may
be
safely
undervalued
▪
and
Death
praised
,
and
preferred
to
it
;
In
which
sense
we
may
safely
conceive
Solomon
here
to
speak
thus
,
Wherefore
I
praised
the
Dead
which
are
already
Dead
,
more
than
the
Living
,
&c.
2.
Mans
life
for
the
most
part
in
regard
of
the
Miseries
incident
to
it
,
and
the
sad
Spectacles
that
are
in
it
,
is
but
a
begun
Death
,
a
languishing
and
pining
away
,
a
continual
mo●●n
toward
Death
,
so
should
living
men
look
upon
themselves
,
that
they
may
mind
the
certainty
of
Death
,
and
prepare
for
it
;
For
Solomon
so
compares
the
Dead
and
the
Living
,
as
if
the
Living
were
a
Dying
,
I
praised
the
Dead
who
are
already
Dead
,
more
than
the
Living
who
are
yet
alive
;
And
that
is
all
.
3.
The
Lord
doth
wisely
make
use
of
sad
Dispensations
to
loose
mens
hearts
,
from
the
too
great
esteem
they
have
of
their
natural
Life
,
and
being
in
this
World
;
And
to
allay
the
abhorrency
they
have
at
Death
,
which
should
make
the
Lords
people
submissive
to
such
Dispensations
,
and
labour
to
find
this
effect
thereof
upon
themselves
,
which
Solomon
here
expresses
to
have
been
produced
upon
him
by
them
,
Wherefore
I
praised
the
Dead
which
are
already
Dead
,
more
than
the
Living
&c.
4.
So
tender
are
truly
Gracious
Hearts
of
Gods
Honour
,
and
so
desirous
to
see
the
rest
of
His
people
well
in
the
World
,
that
(
with
submission
to
His
good
will
)
they
could
forfeit
their
natural
Life
,
and
all
the
comforts
of
it
,
rather
than
see
Him
dishonoured
,
and
His
people
in
Misery
.
For
,
such
a
frame
of
spirit
may
this
express
to
us
,
produced
in
Solomon
by
the
former
sad
sights
,
I
praised
the
Dead
&c.
Yea
better
is
he
that
is
not
yet
Born
&c.
5.
No
Being
at
all
is
in
reason
much
to
be
preferred
to
a
Being
in
sin
and
Misery
,
see
Matth
26.24
.
For
,
it
is
simplie
not
Being
at
all
,
that
Solomon
compares
with
and
preferres
to
a
Being
exposed
to
Miserie
and
Temptations
occasioned
thereby
,
while
he
saith
,
Yea
better
is
he
that
is
not
Born
than
both
they
,
who
hath
not
seen
the
evil
Work
that
is
done
under
the
Sun
.
Ver.
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
.
HEre
is
the
second
Observation
which
Solomon
holds
forth
to
wean
mens
hearts
from
seeking
Happiness
in
this
Earth
.
And
it
is
upon
the
entertainment
that
mens
industry
and
pains
in
well
doing
,
doth
ordinarly
meet
with
in
the
World
,
and
the
effect
which
that
Entertainment
hath
ordinarlie
upon
men
,
Again
(
saith
he
)
I
considered
all
travel
,
and
every
Right
work
,
&c.
By
these
he
doth
not
mean
any
different
subjects
which
he
took
to
consideration
,
but
one
,
and
the
same
,
to
wit
,
that
toilsome
Labour
,
or
painful
Industrie
(
as
the
Word
Travel
signifies
)
which
men
take
about
that
which
is
Right
or
Approven
,
as
the
Word
signifies
,
to
wit
,
in
Gods
sight
.
And
this
appears
by
his
speaking
of
both
as
one
,
while
he
expresseth
what
Entertainment
this
sort
of
work
hath
in
the
World
,
For
This
(
saith
he
)
a
man
is
envied
;
The
better
a
mans
actions
be
,
the
more
is
he
hated
by
them
that
cannot
do
the
like
,
even
by
his
most
intimat
familiar
Friend
;
as
the
Word
Neighbour
signifies
.
And
this
he
Censureth
as
Vanity
,
both
a
sinful
Vanity
upon
the
part
of
the
envious
,
who
are
grieved
at
what
they
ought
to
rejoice
in
,
to
wit
,
others
well-doing
,
and
likewise
a
disappointing
unsatisfying
Vanity
upon
the
part
of
the
envied
,
who
often
look
for
other
Entertainment
to
their
Right
Works
.
And
then
he
shews
what
is
the
ordinary
effect
which
this
bad
Entertainment
of
good
Actions
hath
upon
men
,
it
eats
up
with
anxiety
the
Spirits
,
especially
of
those
who
cannot
comfort
themselves
in
Gods
approbation
against
mens
envy
:
And
seing
all
men
in
the
World
are
subject
to
this
Vanity
,
either
to
envy
others
for
doing
well
,
or
being
envied
by
others
for
well-doing
,
to
vex
their
own
Spirits
,
it
is
mans
wisdom
to
seek
his
Happiness
elsewhere
.
Hence
Learn
.
1.
There
is
so
much
opposition
from
without
,
and
so
much
indisposition
within
every
man
to
what
is
right
,
and
approven
in
Gods
sight
,
that
a
man
may
expect
his
duty
,
and
every
part
of
it
shall
cost
him
some
toil
,
and
pains
of
Body
,
and
mind
,
so
that
he
will
not
get
his
heart
engaged
to
it
,
nor
holden
on
in
it
,
except
the
love
of
Christ
constrain
him
,
2
Cor.
5.14
.
For
,
this
Word
,
which
expresses
the
quality
of
a
Right
Work
,
signifies
toilsome
and
painful
labour
,
I
considered
all
Travel
and
every
Right
work
.
2.
Only
these
Works
are
Right
,
and
(
as
the
Word
signifies
)
Approven
,
to
wit
,
in
Gods
sight
,
which
are
sincerely
intended
to
be
conform
to
the
Right
rule
,
the
revealed
mind
of
God
,
Psal.
119.128
.
which
are
gone
about
with
dependance
upon
God
for
strength
,
and
direction
Prov.
3.6
.
and
with
a
single
and
direct
aim
at
the
Glory
and
pleasure
of
God
in
the
doing
of
them
;
Prov.
4.25
.
For
all
these
,
which
do
at
least
in
part
,
describe
a
Right
Work
,
are
in
the
signification
of
the
Word
translated
Right
,
as
the
places
cited
where
the
same
word
is
used
,
make
clear
,
I
considered
every
Right
Work
.
3.
The
uprightness
of
mens
Actions
,
will
be
so
far
from
giving
them
the
approbation
and
applause
of
the
wicked
World
,
that
by
the
contrary
,
it
may
be
expected
,
that
men
shall
be
(
because
of
this
)
the
object
of
their
Envy
,
whom
mind
Gods
Glory
so
little
,
and
are
so
greedy
of
vain
Glory
to
themselves
,
that
they
are
grieved
to
see
others
made
instrumental
in
Glorifying
him
;
John
3.26.27
.
For
,
while
Solomon
considers
every
Right
Work
,
he
findes
,
that
for
this
a
man
is
envyed
of
his
neighbour
.
4.
Envy
is
such
an
evil
,
as
not
only
makes
men
grieve
at
the
good
of
Strangers
and
Enemies
,
but
it
vents
it self
mainly
against
a
mans
own
Companions
or
Equals
,
as
being
most
suspicious
that
those
intercept
the
applause
which
the
envious
hunt
after
;
For
,
so
saith
Solomon
here
,
For
this
,
to
wit
,
a
Right
work
,
a
man
is
envied
of
his
neighbour
;
The
Word
signifies
mans
Equal
,
his
inth●at
familiar
Friend
,
and
Companion
.
5.
As
it
is
the
sin
of
men
,
and
a
proof
that
they
are
infected
with
that
Vanity
which
the
Fall
hath
brought
upon
Mankind
,
to
envy
others
for
their
good
Actions
,
so
it
is
a
just
punishment
inflicted
upon
those
,
who
look
for
mens
applause
,
and
approbation
,
as
their
great
Encouragement
in
their
work
,
that
they
should
meet
with
disappointment
herein
,
and
with
mens
envy
in
stead
of
their
applause
:
For
,
this
sentence
of
Solomon
past
upon
the
envying
of
Right
Works
,
may
be
both
taken
as
it
is
the
sin
of
the
envyous
,
and
as
it
is
the
disappointment
,
and
so
the
punishment
of
the
envyed
,
who
expected
mens
approbation
as
their
reward
;
For
,
this
also
is
Vanity
.
6.
Men
do
naturally
over
value
the
applause
of
others
,
and
study
so
little
to
draw
their
Encouragement
from
Gods
approbation
,
that
when
they
meet
with
envy
instead
of
applause
which
they
expected
,
their
Spirits
are
ready
to
be
eaten
up
with
Anxiety
;
For
,
That
a
mans
Right
Work
should
be
envyed
of
his
Neighbour
▪
This
,
saith
Solomon
proves
not
only
Vanity
,
or
disappointment
of
his
expectation
,
but
also
Vexation
of
Spirit
.
Ver.
5.
The
Fool
foldeth
his
hands
together
,
and
eateth
his
own
flesh
.
6.
B●●●er
is
an
handful
with
quietness
,
than
both
the
hands
ful
with
travel
,
and
vexation
of
Spirit
,
SOlomon
having
shown
that
Well-doing
is
ordinarily
Entertained
with
the
Worlds
Envy
,
and
that
the
ordinary
effect
of
the
discerning
hereof
,
is
the
Vexation
of
mens
Spirits
;
He
doth
here
shew
,
First
,
a
further
effect
which
the
same
hath
upon
these
that
are
void
of
the
saving
knowledge
,
and
fear
of
the
Lord
,
who
are
ordinarily
in
Solomons
Writings
,
set
forth
by
the
name
of
Fools
,
to
wit
,
That
they
give
up
themselves
to
Idleness
,
and
rather
compose
themselves
to
do
nothing
,
than
expose
themselves
to
the
Worlds
Envy
;
and
this
is
set
forth
by
the
folding
of
the
hands
,
Whereby
is
meant
,
both
mens
deserting
of
the
Duties
of
their
Ordinary
Calling
,
and
likewise
their
shaking
off
of
their
pains
in
Religious
Duties
,
by
reason
of
discouragement
,
because
in
stead
of
the
applause
they
looked
for
,
they
meet
with
mens
Envy
:
For
,
the
Scripture
,
by
this
and
the
like
expressions
of
Folding
,
or
,
Suffering
the
Hands
to
hang
down
,
expresseth
both
Idleness
of
all
sort
,
and
sinful
discouragement
of
Spirit
,
Prov.
6.9.10
.
Heb.
12.12
.
Next
,
he
sets
forth
the
woful
consequence
of
mans
giving
up
himself
to
the
neglect
of
his
Duty
,
calling
it
an
Eating
of
his
own
flesh
,
which
is
as
much
as
to
say
,
he
proves
cruel
to
himself
,
and
to
these
whom
he
should
love
as
his
own
flesh
,
an
enemie
to
his
own
true
peace
,
which
he
might
have
by
his
Activity
in
his
Duty
,
notwithstanding
of
the
Worlds
Envy
,
and
so
in
effect
,
is
no
less
cruel
to
him self
than
if
he
did
eat
his
own
flesh
:
Ver.
5.
Thridly
,
He
gives
a
farther
consideration
serving
mainly
to
work
contentment
under
Oppression
,
to
wit
,
That
the
Little
,
left
to
the
oppressed
Godly
,
is
much
sweeter
,
and
more
advantageous
,
as
the
Word
translated
Better
signifies
,
seing
it
hath
the
peace
of
a
good
conscience
with
it
,
than
never
so
much
to
the
Covetous
Oppressours
,
who
have
no
less
toil
of
Body
,
and
Anxiety
of
Spirit
,
in
keeping
and
increasing
their
wealth
,
than
if
they
had
nothing
at
all
;
and
therefore
it
is
the
wisdom
of
them
that
would
have
true
Contentment
,
to
hold
on
in
their
Duty
,
notwithstanding
of
the
envy
and
oppression
of
the
World
.
Hence
learn
.
1.
Men
void
of
the
saving
knowledge
and
of
the
fear
of
the
Lord
,
will
not
readily
abide
at
their
Duty
,
when
they
meet
with
opposition
,
and
discouragement
therein
from
the
World
,
and
get
not
that
poor
reward
of
Worldly
applause
and
approbation
,
which
they
expected
;
For
,
when
the
Fool
seeth
this
,
that
for
every
Right
work
a
man
is
envied
of
his
neighbour
,
then
he
folds
his
hands
together
,
and
sits
by
idle
and
discouraged
,
as
the
expression
imports
.
2.
He
that
forsakes
his
Duty
for
fear
of
others
Envy
,
is
a
Fool
in
Gods
esteem
,
seing
the
Lords
approbation
,
and
reward
,
is
sufficiently
able
to
make
up
all
that
others
Envy
can
bring
upon
him
;
for
so
doth
Solomon
design
the
man
who
deserts
his
Duty
for
others
Envy
,
The
Fool
folds
his
hands
together
.
3.
Although
the
Godly
may
he
found
sometimes
in
the
posture
of
Idleness
,
Security
,
and
Discouragement
,
as
well
as
the
Wicked
,
yet
do
they
not
give
up
themselves
willingly
and
resolvedly
to
that
way
,
as
if
it
were
needless
for
them
to
do
otherwise
,
For
,
it
is
here
given
as
the
proper
Character
or
Description
of
the
Wicked
,
The
Fool
foldeth
his
hands
together
.
4.
Albeit
the
Godly
have
the
Lords
assurance
for
a
competency
even
of
things
Worldly
,
Psal.
84.11
.
Yet
it
is
the
Lot
they
may
look
for
,
by
reason
of
the
Worlds
Envy
,
and
Oppression
of
them
,
for
following
of
their
Duty
,
to
have
but
an
Handful
,
or
a
very
small
portion
of
things
Worldly
:
For
while
he
commends
their
allowance
,
he
calls
it
an
Handful
,
and
yet
it
is
a
Satisfying
Measure
,
as
the
Word
is
in
the
Original
;
They
must
thank
God
for
one
Handful
after
another
,
and
not
be
vexed
though
they
have
but
an
Handful
.
5.
As
true
contentment
is
consistent
with
a
very
mean
portion
in
the
World
,
while
the
same
is
seen
to
be
from
the
love
of
a
Father
,
Matth
6.32
.
and
accompanied
with
abundance
of
the
True
Riches
Jam.
2.5
.
So
,
it
is
this
Contentment
,
which
makes
a
mean
Portion
of
Worldly
things
,
both
sweeter
and
more
profitable
,
than
never
so
great
abundance
of
the
World
without
it
,
Better
is
an
handful
with
contentment
,
than
both
the
hands
full
.
&c.
6.
Abundance
of
the
World
,
even
as
much
as
men
can
hold
with
both
their
Hands
,
cannot
satisfy
them
,
without
peace
with
God
,
and
their
own
consciences
,
they
have
nothing
but
toil
of
Body
,
and
Vexation
of
Spirit
,
by
their
Cares
to
increase
,
and
Fears
to
lose
,
what
they
have
,
as
is
imported
here
,
while
it
is
said
,
Better
is
an
handful
with
Quietness
,
than
both
the
hands
full
with
Travel
(
or
,
as
the
Word
signifies
,
Wearisome
and
wasting
Labour
)
and
Vexation
of
Spirit
.
Ver.
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
travel
.
THe
third
consideration
serving
to
draw
mens
be●
from
seeking
Happiness
in
things
earthly
,
is
concerning
the
woful
case
of
those
who
have
chosen
Mammon
for
their
God
.
And
in
seting
out
this
,
he
doth
First
by
way
of
Preface
shew
,
that
he
bended
his
thoughts
another
way
,
to
wit
,
from
the
Sl●thful
who
had
given
over
diligence
,
to
the
Covetous
Wretch
,
who
is
all
business
about
the
World
,
and
findes
his
course
vain
sinful
,
and
empty
of
true
satisfaction
.
Secondly
,
he
describeth
the
Covetous
.
1.
By
his
Solitariness
,
he
is
One
alone
,
and
there
is
not
a
Second
,
without
Child
,
or
Brother
,
He
supposes
him
to
have
none
either
by
a
direct
or
collateral
Line
,
descending
from
him
;
to
whom
he
might
leave
his
substance
:
Which
is
not
to
be
understood
,
as
if
every
Covetous
man
were
so
,
or
,
as
every
One
who
is
thus
alone
,
were
Covetous
:
But
the
meaning
is
,
that
such
is
the
nature
of
that
sin
of
Covetousness
,
that
he
who
is
under
the
power
of
it
,
though
he
have
none
of
these
Relations
,
which
tye
men
to
diligence
in
some
lawful
imployment
1
Timoth.
5
,
8.
he
is
not
the
less
taken
up
with
his
idol
Mammon
.
2.
He
is
described
from
his
boundless
,
excessive
pains
,
there
is
no
end
of
all
his
Labour
,
to
wit
,
while
he
hath
time
,
or
strength
,
he
doth
out
of
measure
,
or
Infinitly
as
the
word
is
translated
Joh.
●2
.
5●
lay
out
himseif
in
pains
about
things
earthly
▪
3.
From
his
insatiable
desire
after
more
,
his
Eye
is
not
satisfied
▪
By
the
Eye
is
meant
the
desires
of
the
Soul
,
1
Joh.
2.16
.
These
are
not
filled
with
more
than
abundance
,
as
the
Word
Riches
signifies
.
4.
From
his
want
of
Consideration
,
and
of
the
right
use
of
Reason
.
He
is
so
intent
upon
,
and
so
transported
with
the
love
of
,
his
God
Mammon
,
that
he
cannot
admit
of
these
Considerations
which
are
most
obvious
,
and
might
abate
his
earnestness
in
pursuing
after
Riches
,
As
1.
He
communes
not
with
his
own
heart
,
for
whom
he
is
heaping
up
his
Riches
.
And
2.
He
considers
not
how
great
a
Loser
he
is
by
his
carriage
,
depriving
himself
both
of
the
comfortable
use
of
outward
Enjoyments
,
and
of
sweet
Communion
with
God
,
which
is
the
true
Good
of
the
Souls
of
Men.
2
Pet.
3.10
.
And
Lastly
,
he
passeth
sentence
upon
this
Mans
Course
,
as
upon
the
former
,
that
it
is
the
Man's
Sin
,
or
a
proof
of
his
Vanity
,
and
it
is
also
a
sore
Affliction
,
or
a
part
of
his
Punishment
.
Hence
Learn
1.
As
the
vain
and
sinful
Courses
which
Men
take
for
Happiness
in
this
Earth
,
are
so
many
and
various
,
that
let
a
diligent
Observer
turn
himself
never
so
often
,
to
what
hand
he
will
,
he
shall
always
see
more
and
more
of
them
;
So
those
who
would
promove
the
Work
of
Mortification
in
their
own
hearts
,
ought
to
search
them
all
out
,
and
study
the
Vanity
of
one
of
them
after
another
:
For
so
doth
Solomon
here
,
after
he
hath
made
many
Observations
upon
the
Vanity
that
Men
are
subject
to
,
he
saith
,
I
returned
again
,
and
saw
Vanity
under
the
Sun
.
2.
The
Lord
's
publick
Messengers
must
not
only
point
out
the
Way
to
true
Blessedness
,
and
the
Priviledges
of
those
who
take
themselves
to
it
,
but
must
trace
the
several
ways
that
Satan
and
Mens
Corruption
do
put
them
upon
,
to
their
own
Misery
and
Ruine
;
and
in
their
Doctrine
discover
the
Vanity
of
these
in
particular
.
For
so
doth
Solomon
,
after
he
hath
before
pointed
at
the
Way
to
true
Happiness
and
Contentment
,
he
goes
from
one
of
Mens
vain
Courses
to
another
,
and
demonstrates
the
Vanity
thereof
,
Then
I
returned
,
and
saw
vanity
under
the
Sun
,
There
is
One
alone
&c.
3.
All
the
vain
and
sinful
Courses
which
Men
take
for
Happiness
in
this
Earth
,
though
they
lead
all
to
one
Black
End
,
yet
are
they
very
farr
different
one
from
another
,
some
of
them
being
upon
one
extreme
,
some
upon
another
;
so
that
Men
have
no
ground
to
please
themselves
,
if
they
be
out
of
God's
Way
,
though
they
be
not
walking
in
the
Way
that
others
are
in
,
as
they
are
ready
to
do
,
Luk.
18.11
.
seing
there
are
moe
ways
to
Hell
than
one
or
two
.
For
in
the
former
Words
Solomon
described
one
Man
going
to
Hell
with
his
hands
folded
,
and
doing
nothing
,
here
he
describes
another
going
the
same
way
,
with
great
activity
,
and
much
business
.
There
is
One
alone
&c.
and
there
is
no
end
of
his
labour
.
4.
Although
the
multitude
of
those
for
whom
Men
are
bound
to
provide
,
can
never
warrand
their
neglect
of
the
main
Business
that
concerns
their
Souls
,
Prov.
31.26
,
30.
Yet
the
greater
Mens
charge
of
that
sort
be
,
the
more
careful
and
diligent
in
lawful
pains
they
ought
to
be
,
and
more
than
those
who
have
fewer
to
provide
:
For
while
the
Sin
of
the
Covetous
Man
is
aggravated
by
this
,
that
he
hath
neither
Child
nor
Brother
,
and
yet
there
is
no
end
of
all
his
labour
,
It
is
imported
,
that
if
he
had
had
these
Relations
,
he
had
been
less
guilty
than
now
while
he
hath
neither
Child
,
&c.
and
yet
there
is
no
end
of
all
his
labour
.
5.
When
the
Lord
in
His
Providence
so
ordereth
,
that
Men
of
great
Substance
,
and
Riches
in
the
World
,
have
few
or
none
of
near
Relation
to
them
,
to
whom
they
may
leave
the
same
,
it
should
much
abate
their
earnestness
in
the
pursuit
of
these
things
,
and
make
them
bestow
more
of
their
time
and
labour
about
things
Spiritual
and
Heavenly
,
and
think
of
imploying
their
Wealth
for
the
Poor
,
and
other
Pious
Uses
:
For
he
makes
it
an
Aggravation
of
Man's
guilt
,
that
having
neither
Child
nor
Brother
,
there
should
be
no
end
of
his
labour
.
6.
Though
Men
be
ready
to
cloak
their
excessive
care
,
and
pains
about
things
worldly
,
with
their
love
to
Posterity
,
and
respect
to
those
of
near
relation
to
them
;
yet
the
truth
is
,
that
excessive
Care
of
theirs
,
flows
not
so
much
from
any
true
love
to
those
,
as
from
the
innordinate
love
of
Riches
themselves
,
and
so
is
to
be
Fathered
upon
Mens
Corruption
:
For
the
Spirit
of
God
,
to
point
out
that
which
is
natural
to
all
who
are
not
seeking
the
true
Riches
,
Doth
bring
in
the
example
of
One
alone
who
hath
neither
Child
,
nor
Brother
,
and
yet
there
is
no
end
of
his
labour
.
7.
Natural
Men
who
soon
weary
of
any
exercise
that
concerns
their
Souls
good
,
Amos
8.5
.
will
end
their
Time
,
Spirits
,
and
Strength
,
before
they
make
an
end
of
their
excessive
pains
for
Trifles
:
For
,
so
saith
the
Spirit
of
God
here
,
There
is
no
end
of
his
labour
.
8.
So
large
is
the
capacity
,
and
appetite
of
a
rational
Soul
,
and
so
great
emptiness
is
there
in
the
Creatures
,
that
not
only
the
greatest
things
they
can
enjoy
,
cannot
satisfy
them
,
but
all
that
their
Eyes
can
see
,
cannot
do
it
;
how
foolish
are
Men
who
spend
not
their
labour
for
that
which
can
satisfy
,
even
the
Graces
,
and
Consolations
of
Gods
Spirit
?
Ps.
36.8
.
For
,
while
Man
seeks
other
things
as
his
portion
,
His
Eye
is
not
satisfied
with
riches
.
9.
When
Men
have
given
up
themselves
to
the
Slavery
of
any
worldly
Lust
,
their
thoughts
are
so
taken
up
with
it
,
that
not
only
the
matters
of
their
Souls
are
neglected
,
but
even
these
thoughts
which
are
most
obvious
and
common
,
are
banished
.
For
there
is
nothing
more
ordinary
among
Men
,
than
to
consider
for
whom
they
are
taking
pains
;
yet
when
a
Man
hath
once
given
up
himself
to
the
service
of
that
Idol
Mammon
,
he
hath
not
so
much
leasure
,
as
to
say
to
his
own
heart
,
For
whom
do
I
labour
?
10.
Although
Men
that
are
acquiring
and
encreasing
a
great
worldly
Estate
,
cannot
know
certainly
who
shall
be
their
Heirs
;
yet
it
is
fit
they
should
seriously
consider
what
sort
of
persons
they
are
like
to
prove
,
who
probably
will
succeed
to
them
,
that
if
they
have
small
ground
to
think
they
will
improve
what
they
get
to
advantage
,
they
may
abate
their
pains
,
or
dispose
of
their
purchase
some
better
way
.
For
it
is
here
given
as
a
proof
of
their
Vanity
and
Folly
,
that
they
say
not
,
for
whom
do
I
labour
?
11.
As
the
inordinat
love
,
and
earnest
pursuit
of
things
worldly
,
deprives
Men
of
the
comfortable
use
of
the
Creatures
,
and
of
the
true
good
of
Communion
with
God
;
so
the
consideration
of
this
their
loss
,
is
a
powerful
mean
to
abate
the
eagerness
of
their
love
to
,
and
pursuit
of
these
things
;
as
is
imported
in
this
consideration
(
which
they
neglect
)
here
suggested
unto
them
,
Neither
,
saith
he
,
for
whom
do
I
labour
,
and
bereave
my
Soul
of
good
?
12.
The
cause
why
Men
are
so
mad
in
the
pursuit
of
worldly
things
as
their
Happiness
,
and
for
them
neglect
their
Souls
,
is
,
that
they
never
retire
within
themselves
as
it
were
,
to
commune
with
their
own
Hearts
,
and
put
Questions
to
their
own
Consciences
,
concerning
all
the
fruit
of
their
pains
,
and
the
loss
they
sustain
by
the
same
.
For
,
this
may
be
taken
for
the
cause
of
the
Covetous
Mans
endless
labour
,
He
saith
not
for
whom
do
I
labour
,
and
bereave
my
Soul
of
good
?
13.
It
is
both
Mens
great
Guilt
,
and
their
sore
Affliction
,
to
choise
and
pursue
earthly
things
,
as
their
Happiness
,
and
to
neglect
Righteousness
,
the
true
Riches
;
It
not
only
draws
much
misery
upon
Men
at
the
last
,
but
hath
the
punishment
of
it
,
often
in
its
bosome
,
as
is
clearly
asserted
in
this
censure
of
that
Course
,
This
is
vanity
,
yea
,
it
is
a
sore
travel
.
Ver.
IX
.
Two
are
better
than
One
,
because
they
have
a
good
Reward
for
their
labour
.
X.
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
.
XI
.
Again
if
Two
ly
together
,
then
they
have
heat
,
but
how
can
One
be
warm
alone
?
XII
.
And
if
One
prevail
against
him
,
Two
shall
withstand
him
,
and
a
threefold
cord
is
not
quickly
broken
.
SOlomon
having
described
the
Covetous
Worldling
,
from
his
affecting
a
solitary
Life
,
least
any
might
share
of
his
Riches
,
wherein
he
placeth
his
Happiness
:
He
doth
here
take
occasion
to
point
out
and
commend
the
benefit
of
Society
.
And
though
what
is
here
spoken
of
it
,
be
applicable
to
any
lawful
Society
,
whether
Conjugal
,
Military
,
or
the
like
;
yet
considering
Solomon
as
preaching
to
the
Church
,
it
cannot
but
be
most
safe
,
and
useful
,
to
apply
the
same
to
Christian
and
Religious
Society
,
and
what
he
speaks
to
the
Commendation
of
it
will
be
the
clearer
,
if
we
conceive
him
at
the
direction
of
the
Spirit
of
the
Lord
,
making
use
of
the
similitudes
of
Fellow-labourers
about
one
Employment
,
Fellow-souldiers
in
one
Warfare
,
and
Fellow-travellers
in
one
Journey
,
as
all
Christians
are
.
And
First
,
He
asserts
that
Society
is
to
be
preferred
to
Solitariness
,
while
he
saith
,
Two
are
better
than
One
,
the
meaning
whereof
is
.
That
two
or
moe
concurring
about
any
commanded
Duty
,
are
in
a
better
case
,
they
have
more
comfort
and
advantage
,
as
the
Word
(
Better
)
signifies
,
if
they
improve
their
Society
aright
,
than
either
of
them
could
have
,
being
alone
.
Next
,
He
giveth
Reasons
hereof
,
by
setting
down
particularly
,
several
of
the
Advantages
to
be
had
by
Society
rightly
improven
,
and
some
of
the
Disadvantages
of
the
want
of
it
.
He
speaks
of
the
Advantages
in
the
future
,
as
things
that
will
fall
out
,
not
as
if
they
would
alwayes
be
found
even
in
the
best
Societies
,
but
hereby
expressing
according
to
the
ordinary
Language
of
Scripture
,
what
is
Man's
Duty
,
and
what
one
Christian
may
expect
as
the
benefit
of
anothers
Society
,
and
what
will
be
found
when
Society
is
blest
,
and
rightly
made
use
of
.
The
fiirst
Advantage
is
,
that
,
They
have
a
good
Reward
for
their
Labour
,
whereby
is
meant
,
That
though
their
mutual
help
,
and
encouraging
one
of
another
,
their
Work
hath
better
success
,
and
so
their
Reward
from
Grace
shall
be
greater
,
than
if
each
of
them
had
been
wrestling
alone
at
their
Duty
,
neglecting
to
take
the
help
of
another
.
The
second
Advantage
is
,
That
if
they
fall
the
One
will
lift
up
his
Fellow
,
the
meaning
is
,
If
Either
of
them
fall
into
Trouble
,
or
by
the
power
of
temptation
into
any
Sin
,
or
Errour
,
by
the
Blessing
of
God
upon
the
right
use
of
Christian
Society
,
the
fallen
may
recover
,
or
if
they
both
should
fall
(
as
it
is
in
the
Original
)
their
Falls
may
be
not
alike
hurtful
,
the
one
may
soon
recover
himself
,
and
help
up
his
Companion
.
To
which
Advantage
he
subjoines
the
Disadvantage
of
the
want
of
Christian
Society
,
Wo
to
him
that
is
alone
,
whereby
is
meant
no
more
,
but
that
he
is
in
a
dangerous
and
sad
condition
,
who
,
when
he
falls
into
Trouble
or
Sin
,
hath
none
to
help
,
or
endeavour
his
recovery
,
especially
if
for
base
and
sinful
Respects
,
he
have
voluntarly
chosen
to
be
alone
.
The
third
Advantage
of
Society
,
is
held
forth
under
the
similitude
of
two
Travellers
,
who
lodge
and
ly
together
all
night
,
for
the
Word
translated
to
Ly
,
is
used
of
Dwelling
,
Lev.
26
6.
and
of
being
Sick
,
Ps.
41.8
.
and
so
seems
not
to
be
taken
Properly
,
but
Metaphorically
,
for
Cohabitation
,
or
mutual
Society
,
especially
in
an
afflicted
Condition
.
Then
by
their
having
of
heat
is
meant
,
their
mutual
imparting
of
Comfort
and
Strength
one
to
another
,
in
their
lawful
undertakings
,
especially
under
Afflictions
,
and
with
this
he
joins
the
second
Disadvantage
of
the
want
of
Society
,
How
can
One
be
warm
alone
?
He
means
,
it
will
prove
a
great
difficulty
for
One
to
have
comfort
or
encouragement
in
his
course
,
who
hath
none
of
the
Lords
People
to
assist
him
.
The
fourth
Advantage
is
,
That
if
any
Christian
have
the
worse
in
his
Combat
against
Temptations
,
or
wrestling
thorow
Difficulties
,
he
may
expect
Help
,
and
Victory
,
by
the
Blessing
of
God
upon
his
using
of
the
Society
of
others
.
And
the
fifth
Advantage
,
which
may
be
taken
for
an
illustration
of
the
former
,
set
forth
in
a
proverbial
speech
is
,
That
the
joint
strength
of
Christians
shall
not
easily
be
prevailed
against
,
and
so
Society
may
be
blest
,
to
prevent
the
hazard
implyed
in
the
former
Advantage
.
Hence
Learn
1.
Although
it
be
always
much
better
to
be
Alone
,
than
in
wicked
society
,
Ps.
1.1
.
and
sometimes
better
to
be
Alone
,
than
in
the
society
of
the
best
,
as
when
we
are
called
to
secret
Duties
,
Mat
:
6.6
.
yet
for
the
comfortable
and
successful
performance
of
common
and
weighty
Duties
,
and
bearing
of
great
Difficulties
,
the
Society
of
the
Godly
is
a
great
Advantage
.
The
Lord
who
alone
is
Self-sufficient
,
hath
not
given
to
any
one
such
a
measure
of
Light
or
strength
,
as
can
put
them
beyond
the
necessity
of
making
use
of
others
;
but
would
have
every
one
to
seek
help
from
,
and
every
one
willing
to
give
help
to
,
others
;
Therefore
is
society
here
commended
,
Two
are
better
than
One.
2.
As
no
lawful
Employment
rightly
gone
about
,
shall
want
its
own
Reward
,
which
may
be
lawfully
eyed
by
the
Lord's
People
for
their
encouragement
;
so
the
improving
of
Christian
Society
for
our
furtherance
in
duty
,
hath
a
special
Reward
,
not
only
after
time
,
but
even
in
this
Life
.
Hereby
His
People
may
expect
to
be
sharp'ned
,
and
have
an
edge
put
upon
them
in
their
Duty
,
Prov
27.17
.
to
have
incouragements
from
others
against
Difficulties
,
1
Sam.
23.16
.
and
fresh
supplies
of
the
Spirit
drawn
from
Heaven
to
each
other
,
by
their
mutual
Prayers
,
Phil.
1.19
.
and
so
both
their
work
is
furthered
,
and
their
future
Reward
ensured
:
For
this
is
the
first
Advantage
of
Christian
Society
.
They
have
a
good
Reward
for
their
labour
.
3.
As
none
of
the
Children
of
the
Lord
are
beyond
the
hazard
of
falling
either
into
Sin
,
or
sad
Afflictions
,
while
they
are
in
their
Journey
to
Heaven
;
so
their
Falls
,
of
what
sort
soever
,
must
not
make
others
of
His
People
desert
them
,
but
then
especially
to
prove
their
Affection
to
them
,
by
studying
to
support
or
restore
them
.
And
it
is
a
great
Mercy
for
a
Man
fallen
into
Sin
or
Misery
,
to
have
One
who
will
endeavour
to
Lift
him
up
again
.
For
as
the
hazard
of
Falling
is
here
imported
to
be
common
to
all
the
Lord's
People
,
so
the
duty
of
each
of
them
to
another
is
holden
out
also
,
For
if
they
fall
the
One
will
lift
up
his
fellow
.
4
Although
it
be
the
Lord
alone
who
is
the
Principal
Efficient
of
preserving
his
own
from
falling
,
and
restoring
them
after
their
falls
Psal.
145.14
.
Yet
he
makes
use
of
some
of
his
people
as
instruments
in
his
hand
,
to
restore
others
fallen
beside
them
,
For
,
if
they
fall
,
the
One
will
lift
up
his
fellow
.
5.
It
is
mens
sense
of
their
being
prone
to
Fall
,
and
unable
to
recover
themselves
without
help
,
when
they
fall
,
which
makes
them
of
Uniting
and
Sociable
tempers
,
as
is
implyed
in
this
advantage
commending
Christian
Society
,
if
they
fall
,
the
One
will
lift
up
his
fellow
.
6
Athough
the
Children
of
the
Lord
are
never
left
all
alone
;
having
his
presence
even
under
their
falls
Heb.
13.5
.
And
so
cannot
but
be
blest
even
when
they
want
human
help
,
yet
ought
they
to
look
upon
their
being
deserted
of
others
of
his
people
,
as
a
great
disadvantage
.
For
to
them
especially
is
this
here
spoken
,
that
thereby
they
may
be
stirred
up
to
make
sure
his
favourable
presence
with
them
,
and
make
use
of
the
help
of
others
when
they
may
have
it
,
Woe
to
him
that
is
alone
.
7.
It
is
a
Woe
indeed
,
and
a
sad
Judgement
upon
wicked
men
,
to
be
left
alone
under
their
falls
,
when
they
have
rejected
profitable
Society
in
the
day
of
their
prosperity
,
or
carried
themselves
so
basely
,
that
the
Godly
abhorr
their
Company
,
or
provocked
the
Lord
not
only
to
leave
them
destitute
of
his
own
presence
,
but
to
take
away
from
others
,
all
pity
toward
them
:
for
of
them
especially
is
this
verified
,
Woe
to
him
that
i●
alone
&c.
8.
The
Children
of
the
Lord
should
so
entertain
his
Spirit
,
and
labour
to
have
his
Graces
,
Love
,
Fear
and
the
like
,
in
such
vigour
in
their
hearts
,
even
under
the
sadest
condition
they
can
be
in
,
that
they
may
impart
heat
and
warmth
unto
others
:
for
it
is
here
implyed
that
if
they
be
together
,
they
should
warm
one
another
,
if
Two
lye
together
,
then
they
have
heat
.
9.
Although
the
Lord
may
,
and
ordinarly
doth
quicken
the
hearts
of
his
people
,
by
keeping
his
Graces
lively
in
them
;
and
giving
them
much
comfort
in
their
solitary
and
afflicting
condition
,
which
he
carves
out
for
their
Exercise
and
Trial
Psal.
63.1
,
3.
Yet
if
they
neglect
to
make
use
of
Christian
Society
,
when
they
have
it
,
and
when
he
allows
them
to
draw
comfort
and
encouragement
therefrom
,
they
may
expect
their
condition
shall
be
very
sad
,
when
they
are
deprived
of
it
.
But
how
can
One
be
warm
alone
.
10.
As
the
Children
of
the
Lord
may
expect
many
assaults
in
their
Christian
courses
,
and
may
be
also
sometimes
prevailed
against
;
so
those
who
have
any
strength
,
are
bound
to
imploy
it
for
the
relief
of
others
who
are
in
Combat
,
and
like
to
be
foiled
,
and
ought
not
to
desert
their
Fellow-souldiers
being
ingaged
in
a
good
quarrel
,
though
they
prove
weak
,
whether
they
be
assaulted
or
prevailed
against
by
outward
enemies
2
Sam.
10
,
11.
or
Spiritual
Gal.
6.1
.
For
their
being
assaulted
and
prevailed
against
,
is
here
supposed
,
and
the
Duty
of
others
to
withstand
the
Evil
One
,
or
any
of
his
instruments
,
is
also
held
forth
as
the
advantage
to
be
expected
by
Christian
Society
,
if
One
prevail
against
him
,
Two
shall
withstand
.
11.
As
the
Union
of
the
Children
of
the
Lord
among
themselves
,
should
be
so
strict
,
as
their
Adversaries
may
lose
hopes
of
breaking
one
of
them
,
except
they
break
all
,
so
when
the
Lord
doth
unite
them
,
and
keep
them
so
,
it
will
be
no
easy
matter
for
their
most
powerful
enemies
to
prevail
against
them
.
For
,
this
proverbial
speech
holding
forth
the
advantage
of
Christian
Unity
and
Society
,
contains
a
benefite
larger
than
the
former
,
and
prior
to
it
,
A
threefold
cord
is
not
easily
broken
.
Ver.
13.
Better
is
a
poor
,
and
a
wise
Child
,
than
an
old
and
foolish
King
,
who
will
no
more
be
admonished
.
14.
For
out
of
prison
he
cometh
to
reign
,
whereas
also
he
that
is
born
in
his
Kingdom
becometh
poor
.
HEre
is
a
fourth
consideration
offered
to
men
,
to
wean
their
hearts
from
the
apprehension
of
any
Happiness
in
this
Earth
,
and
it
is
concerning
that
Vanity
which
ordinarly
attends
Worldly
Greatness
,
wherein
the
men
of
this
World
often
place
their
greatest
Happiness
:
And
this
he
sets
forth
by
comparing
a
Poor
and
Wise-Child
,
with
an
Old
and
foolish
King
.
By
the
Poor
and
Wise
Child
is
meant
any
one
of
a
mean
and
contemptible
outward
condition
,
who
yet
is
endued
with
Wisdom
from
above
,
and
so
is
subject
to
the
Counsels
and
admonitions
of
the
Lord
in
his
word
;
And
by
the
Old
and
Foolish
King
is
meant
,
any
one
advanced
to
Eminency
and
Worldly
Greatness
,
who
being
destitute
of
saving
Knowledge
,
and
long
spared
in
an
evil
course
is
now
become
incorrigible
,
and
will
not
be
Counselled
or
admonished
by
others
.
The
former
,
(
to
wit
,
the
Mean
and
contemptible
One
)
Solomon
preferrs
to
the
latter
,
and
commends
him
,
as
in
a
far
more
happy
condition
,
than
the
other
for
all
his
Greatness
.
And
this
he
proves
by
the
Lords
Dispensations
about
the
one
and
the
other
,
which
are
sometimes
found
to
differ
.
As
for
the
Poor
and
Wise
Child
,
his
wisdom
is
blest
to
advance
him
from
an
abject
and
miserable
outward
Condition
(
whereunto
such
an
one
is
often
brought
under
wicked
Rulers
)
even
to
Dignity
and
Greatness
in
the
World
;
And
for
the
Old
,
and
Foolish
King
,
who
was
born
in
his
own
Kingdom
,
and
so
born
Heir
of
a
Crown
,
by
his
Folly
and
Obstinacy
he
is
in
Gods
displeasure
brought
to
Misery
.
Now
these
events
are
not
to
be
understood
,
as
if
they
did
always
so
fall
out
to
persons
so
qualified
:
seing
it
is
clear
that
many
of
the
Godly
may
remain
in
a
despicable
and
afflicted
condition
,
so
long
as
they
are
in
the
World
,
and
many
wicked
men
in
Eminency
may
carry
their
Riches
and
Greatness
to
their
end
with
them
.
But
the
meaning
is
,
that
there
are
in
Scripture
,
and
have
been
in
all
ages
,
frequent
instances
of
such
Dispensations
,
as
is
clear
in
the
example
of
Joseph
,
a
Poor
and
Wise
Child
,
brought
out
of
Prison
to
Reign
,
and
of
Pharaoh
,
Jehojakim
,
Zedekiah
,
and
others
,
Old
and
Foolish
Kings
,
who
would
not
be
admonished
,
brought
down
from
their
Dignity
to
great
Misery
:
And
it
may
be
Solomon
hath
here
an
Eye
to
the
Lords
different
Dispensations
with
his
own
Father
,
and
with
Saul
,
to
both
of
whom
the
Descriptions
here
,
do
in
some
sort
agree
;
which
proves
sufficiently
that
Happiness
is
not
to
be
placed
in
Worldly
Greatness
,
by
reason
of
the
Vanity
,
both
of
Sin
and
Misery
,
incident
to
the
same
.
Hence
Learn
.
1.
Although
youth
be
ordinarily
Rash
and
Inconsiderat
1
Cor.
14.20
.
Inconstant
Eph.
4.14
.
And
easily
led
away
by
bad
Counsell
2
Chron.
13.7
.
All
which
are
contrary
to
true
Wisdom
;
Yet
may
the
Lord
be
pleased
to
Communicate
his
Wisdom
to
them
,
in
a
greater
measure
than
he
doth
to
Aged
,
and
Experienced
men
,
who
are
not
therefore
to
intertain
such
a
suspicion
of
young
mens
rashness
and
folly
,
as
to
expect
no
good
Counsel
from
them
:
For
,
Solomon
supposeth
that
the
Lord
may
,
and
sometimes
doth
,
Communicate
much
Wisdom
even
to
a
Child
,
while
he
saith
,
Better
is
a
Poor
and
Wise
Child
,
than
an
Old
and
Foolish
King
.
2.
As
those
who
are
in
a
poor
and
contemptible
outward
condition
in
the
World
,
may
be
indued
with
inward
qualifications
of
excellent
use
,
and
therefore
the
evidences
thereof
in
such
,
are
to
be
carefully
marked
,
and
highly
esteemed
of
,
such
Pearles
are
not
to
be
slighted
,
though
in
the
dust
,
seing
God
will
lift
them
up
afterward
;
so
there
is
such
excellency
in
Wisdom
,
especially
the
saving
knowledge
of
God
,
and
his
will
,
that
it
makes
the
persons
indued
with
it
(
were
they
never
so
mean
otherwise
)
worthy
of
more
esteem
,
than
the
greatest
on
earth
that
want
it
,
what
ever
advantages
of
Age
or
Place
,
they
may
have
beside
,
to
raise
their
esteem
in
peoples
minds
;
For
(
saith
the
spirit
of
God
)
Better
is
a
Poor
,
and
Wise
Child
,
than
an
Old
and
Foolish
King
.
3.
Although
Eminency
in
place
,
and
Length
of
days
,
should
teach
men
Wisdom
,
yet
nothing
of
that
sort
without
Gods
special
blessing
,
can
make
men
truly
wise
.
Wisdom
is
neither
tyed
to
Age
nor
Place
but
is
Gods
free
Gift
,
for
here
,
an
Aged
One
,
and
a
King
,
and
yet
Fo
lish
.
4
,
As
no
mans
Dignity
or
Eminency
in
place
in
the
World
,
doth
exeem
him
from
the
necessity
of
Admonition
,
or
from
the
Duty
of
subjecting
to
it
,
nor
others
though
inferior
to
him
,
from
giving
it
seasonably
,
and
according
to
their
calling
;
So
it
is
ordinarly
found
,
that
when
wicked
men
are
advanced
to
high
places
,
and
especially
when
they
are
long
spared
even
to
Old
Age
in
their
evil
courses
,
they
give
no
place
to
Admonition
,
their
Ears
are
kept
so
throng
with
hearing
of
Flatterers
.
Hos.
7.3
.
And
these
stamp
such
bad
impressions
upon
the
Minds
of
Rulers
and
so
misrepresent
those
who
have
a
calling
to
admonish
them
Amos
7.10
.
that
they
will
not
suffer
any
of
their
Admonition
:
For
,
Here
is
an
Old
and
Foolish
King
,
who
will
not
be
admonished
.
5.
The
word
of
God
spares
no
man
in
his
Wickedness
because
of
his
greatness
,
but
without
respect
of
persons
for
Eminency
or
Age
,
doth
impartially
discover
mens
evil
courses
,
and
those
that
would
handle
it
faithfully
,
should
do
the
same
;
For
so
doth
this
Preacher
here
,
who
is
in
this
a
pattern
for
all
faithfull
Preachers
while
he
publisheth
this
,
Better
is
a
Poor
and
Wise
Child
,
than
an
Old
and
Foolish
King
,
6.
It
is
a
special
mark
of
saving
Wisdom
,
to
subject
those
that
are
indued
with
it
to
admonition
,
it
makes
them
sensible
of
their
own
folly
Prov.
3.2
.
And
therefore
not
only
Admonitions
but
reproofs
are
sweet
to
them
,
Psal.
141.5
And
on
the
contrary
,
it
is
a
special
mark
of
one
destitut
of
saving
Wisdom
,
to
be
so
puft
up
with
the
conceit
of
their
own
wit
,
as
not
to
submit
to
so
much
as
an
Admonition
concerning
the
evil
of
their
way
:
For
in
this
,
the
condition
of
the
Old
and
Foolish
King
,
is
debased
below
the
condition
of
a
Poor
and
Wise
Child
,
that
the
one
manifests
his
folly
in
this
(
the
contrary
whereof
is
to
be
understood
of
the
other
)
that
he
will
not
be
admonished
.
7.
When
wicked
men
bear
Rule
,
ordinarily
those
who
for
their
parts
and
qualifications
,
deserve
most
esteem
and
respect
,
are
most
hardly
dealt
with
,
those
who
ought
to
be
preferred
,
are
imprisoned
:
for
,
the
Poor
and
Wise
Child
,
or
any
one
represented
by
him
,
is
here
supposed
to
have
been
in
a
sad
and
mean
condition
,
while
it
is
said
he
cometh
out
of
Prison
.
8.
The
Lord
may
have
a
design
of
much
good
toward
men
,
with
whom
his
Dispensations
are
such
for
the
time
,
as
speak
to
sense
a●d
carnal
reason
,
rather
their
ruine
,
and
his
displeasure
,
than
any
good
to
them
,
he
will
have
them
tried
,
humbled
,
and
ingaged
to
him
for
their
deliverance
:
For
,
the
Poor
and
Wise
Child
may
seem
undone
,
when
he
goeth
to
Prison
,
and
yet
Out
of
prison
he
cometh
to
Reign
.
9.
Though
the
Lord
would
not
have
his
people
promise
nor
desire
to
themselves
great
things
in
this
World
,
Jer.
45.5
.
Yet
sometimes
he
gives
visible
proofs
of
his
respect
to
Piety
,
by
conferring
Worldly
Honour
and
Greatness
,
upon
some
of
them
that
are
endued
with
it
.
And
though
there
be
but
few
that
have
this
in
a
literal
sense
made
good
to
them
,
yet
it
is
a
suffici●nt
incouragement
to
all
of
them
,
that
this
shall
be
at
last
truely
said
of
every
one
of
them
,
at
death
,
and
the
resurrection
,
Out
of
Prison
he
cometh
to
Reign
.
10.
When
singular
Gifts
and
qualifications
especially
of
Wisdom
,
bud
forth
early
in
young
Ones
,
it
is
a
promising
evidence
(
and
ought
so
to
be
Cherished
)
of
some
eminent
imployment
or
Service
that
God
hath
for
them
,
though
the
same
may
also
prognosticat
trials
from
the
Malice
and
Envy
of
the
World
,
for
it
is
the
Poor
and
Wise
Child
,
or
such
as
are
signified
by
him
,
who
cometh
Out
of
Prison
to
Reign
.
11.
Although
the
Lord
may
suffer
wicked
men
to
prosper
in
their
sinful
course
,
even
to
the
close
of
their
time
,
yet
sometimes
he
doth
in
time
give
proofs
of
his
displeasure
with
them
,
and
smites
the
Hoary
Scalp
of
them
that
go
on
to
Old
Age
in
their
Wickedness
:
For
here
,
the
Old
and
Foolish
King
Born
in
his
Kingdom
,
becometh
poor
.
12.
Oppression
of
the
poor
Godly
,
and
rejecting
of
Admonition
,
are
oftentimes
Forerunners
of
sad
stroaks
even
in
this
life
:
for
this
Old
King
,
representing
any
in
Greatness
,
hardned
by
long
forbearance
,
having
rejected
Admonition
,
and
Imprisoned
the
Wise
Child
,
is
now
though
Born
in
his
Kingdom
,
become
poor
.
13.
The
longer
men
continue
in
their
sins
,
the
more
unwilling
they
are
to
take
with
Admonition
,
because
they
think
the
less
of
their
faults
the
longer
they
be
spared
:
For
,
though
it
be
supposed
,
that
this
King
never
made
use
of
Admonition
,
seing
he
is
become
Old
in
his
Folly
,
yet
he
is
set
forth
as
at
a
greater
height
of
Wickedness
in
his
Age
,
than
he
had
been
in
his
youth
,
that
whereas
before
he
would
have
heard
men
speak
as
they
pleased
,
and
he
would
have
done
as
he
pleased
,
yet
now
,
he
will
not
so
much
as
hear
,
He
will
be
no
more
Admonished
.
Ver.
XV.
I
considered
all
the
Living
which
walk
under
the
Sun
,
with
the
Second
Child
that
shall
stand
up
in
his
stead
.
XVI
.
There
is
no
end
of
all
the
People
,
even
of
all
that
have
been
before
them
:
they
also
that
come
after
,
shall
not
rejoice
in
him
:
surely
this
also
is
Vanity
,
and
Vexation
of
Spirit
.
THE
last
Observation
holds
forth
another
Vanity
attending
worldly
Greatness
,
which
floweth
not
from
the
fault
of
persons
in
power
,
as
the
former
,
but
from
the
inconstancy
of
peoples
Affections
,
who
soon
fall
off
from
the
present
Ruler
,
and
become
fond
upon
the
succeeding
,
of
whom
likewise
they
will
as
soon
weary
:
The
consideration
whereof
may
wean
the
hearts
of
Men
from
placing
their
Happiness
in
worldly
Dignity
or
Applause
.
And
in
expressing
this
Observation
,
the
Preacher
shews
First
,
What
a
large
view
he
took
of
all
the
people
in
the
World
,
he
considered
all
the
Living
that
walk
under
the
Sun
,
to
wit
,
as
Subjects
under
some
one
Magistrat
or
other
,
not
as
if
he
could
have
had
every
individual
person
subjected
to
his
thoughts
,
but
that
his
vast
and
comprehensive
wit
,
enlarged
and
assisted
by
the
Spirit
of
the
Lord
,
reached
so
far
,
as
he
might
understand
the
ordinary
temper
of
all
Men
,
in
reference
to
their
Magistrats
.
2.
He
joined
with
this
,
the
consideration
of
the
Second
Child
,
or
did
consider
jointly
all
the
people
and
this
Second
Child
:
Now
whether
we
take
this
Second
Child
for
the
Son
of
the
Poor
and
Wise
Child
formerly
mentioned
,
who
was
brought
out
of
Prison
to
Reign
,
or
for
that
Child
himself
,
as
coming
to
the
Government
,
called
Second
in
reference
to
his
Predecessor
the
Old
and
Foolish
King
,
it
is
all
one
as
to
the
purpose
in
hand
.
By
him
we
may
understand
any
person
coming
to
his
Predecessours
Government
,
who
is
now
to
stand
up
,
or
(
as
the
expression
in
Scripture
signifies
Dan.
11.2
.
)
to
come
to
the
power
of
Government
,
in
the
stead
of
that
other
,
who
is
now
looked
upon
as
sitting
down
,
or
falling
by
from
it
.
And
3.
He
shews
what
he
found
remarkable
and
useful
to
his
scope
,
in
this
consideration
.
And
1.
He
found
that
There
was
no
end
of
all
the
People
:
whereby
is
meant
,
That
their
Affectation
of
changes
in
Government
,
is
Boundless
,
and
their
fondness
upon
the
newly
advanced
,
or
advancing
person
,
all
of
them
following
him
,
and
Adoring
the
Rising
Sun
,
is
Endless
,
even
as
the
people
that
lived
before
them
were
wont
to
do
to
him
whom
they
within
a
little
forsook
:
So
that
though
the
generation
of
their
Fathers
be
gone
;
yet
this
perverse
humour
of
doating
upon
Men
at
their
first
advancement
to
Power
,
is
not
at
an
end
,
but
lives
yet
in
them
that
come
after
.
2.
He
forsees
how
those
who
are
to
live
within
a
little
time
after
,
will
change
in
their
affections
toward
the
Man
upon
whom
those
who
live
now
are
so
fond
,
They
shall
not
rejoice
in
him
;
In
which
words
there
is
more
implyed
than
is
exprest
,
even
the
contrary
affirmative
,
as
is
clear
by
the
Scripture
explaining
it self
in
such
Expressions
,
Prov.
27.21
.
The
Father
of
a
Fool
hath
no
joy
,
is
there
explained
,
he
hath
much
sorrow
.
And
Rom.
4.19
,
20.
Abraham
was
not
weak
in
the
Faith
,
is
there
also
explained
,
he
was
strong
in
the
●aith
.
So
by
this
,
They
shall
not
rejoice
in
him
,
is
implyed
they
shall
be
much
wearied
with
him
within
a
little
.
Or
by
these
that
come
after
may
be
understood
,
those
same
who
are
now
so
fond
upon
the
Second
Child
,
called
Those
that
come
after
,
in
respect
of
those
that
were
before
them
,
within
a
little
time
they
shall
not
rejoice
in
him
.
And
lastly
,
He
passeth
a
Censure
upon
this
disposition
of
people
,
and
the
lot
of
Magistrats
,
that
it
is
Vanity
,
or
a
proof
of
the
emptiness
of
Humane
Courses
to
give
Men
true
satisfaction
,
and
proves
to
them
who
seek
it
in
them
,
a
Vexation
,
or
eating
up
of
their
Spirit
.
Hence
Learn
1.
They
that
would
promove
the
work
of
Mortification
in
their
hearts
,
must
not
soon
weary
of
searching
out
farther
and
farther
Considerations
,
which
may
be
blest
for
that
end
,
even
the
best
,
after
some
measure
of
that
frame
is
wrought
in
them
,
are
ready
to
be
again
intangled
with
the
love
of
things
earthly
,
and
to
doate
upon
them
,
as
if
some
piece
of
Happiness
were
to
be
found
in
them
;
and
therefore
they
had
need
to
store
their
hearts
with
plenty
of
such
Observations
,
as
may
at
last
perswade
them
,
that
there
is
nothing
but
Vanity
,
and
Disappointment
in
these
things
,
and
that
there
is
not
an
Instance
to
be
found
in
all
the
World
to
the
contrary
,
for
which
cause
,
Solomon
,
after
many
Considerations
to
this
purpose
,
adds
this
,
I
considered
all
the
Living
that
walk
under
the
Sun
.
2.
While
Men
in
Power
and
Authority
in
the
World
,
have
the
people
flocking
about
them
,
honouring
and
acknowledging
them
,
they
should
be
taken
up
with
thoughts
of
a
Change
,
and
consider
the
people
that
are
so
doing
,
as
walking
with
the
Man
that
is
to
come
up
in
their
stead
,
courting
him
,
and
themselves
as
shortly
to
fall
one
way
or
other
,
and
not
to
walk
,
any
more
with
others
under
the
Sun
:
For
so
Solomon
here
represents
this
Change
to
himself
and
to
all
others
,
of
One
falling
down
,
or
sitting
by
,
and
Another
as
standing
up
,
or
coming
to
the
Government
in
his
stead
,
and
the
generality
of
the
people
joining
themselves
to
him
,
Courting
and
Flattering
him
,
I
considered
all
the
Living
who
walk
with
the
Second
Child
&c.
3.
As
people
are
generally
led
by
example
to
applaud
,
and
cry
up
Men
,
especially
such
as
are
rising
to
preferment
,
so
that
a
few
will
carry
an
innumerable
multitude
with
them
,
2
Sam.
15.6
.
So
are
they
excessive
,
and
in
a
manner
boundless
in
their
respect
while
it
lasts
,
and
yet
very
inconstant
in
the
same
:
For
the
multitude
of
people
that
join
themeselves
to
this
Second
Child
,
or
advancing
Ruler
,
and
the
boundlesness
of
their
fond
respect
for
a
time
,
as
also
the
certainty
of
the
change
of
it
,
may
be
safely
according
to
the
scope
taken
to
be
held
forth
in
this
expression
,
There
is
no
end
of
all
the
People
.
4.
There
is
such
proneness
in
succeeding
Generations
to
follow
the
corrupt
customs
of
the
preceeding
,
(
corrupt
Nature
being
every
natural
Man's
Guide
)
that
one
begins
where
another
leaves
off
;
so
that
ordinarly
the
temper
of
those
who
lived
before
,
may
be
read
in
the
temper
of
those
who
live
after
:
For
Solomon
brings
in
the
present
Generation
tracing
the
steps
of
those
who
were
before
them
,
in
their
fond
adhering
to
,
and
crying
up
of
a
new
Heir
,
or
Successour
to
the
Crown
,
to
wit
,
for
a
little
time
,
but
there
will
soon
be
a
Change
,
as
there
was
in
those
who
lived
before
,
as
is
clear
while
he
saith
,
There
is
no
end
of
all
the
People
,
even
of
all
that
were
before
them
.
5.
When
people
follow
these
who
have
before
them
,
in
their
foolish
and
sinful
Courses
,
the
Lord
ordinarly
blasts
their
Expectations
,
and
gives
them
no
matter
of
Rejoicing
where
they
promised
most
of
it
to
themselves
:
For
,
when
they
are
fond
upon
the
rising
Ruler
,
as
their
Ancestors
were
in
the
like
case
,
the
Lord
passeth
the
sentence
upon
them
,
They
shall
not
(
long
)
Rejoice
in
him
.
6.
Those
who
are
most
Overjoyed
with
new
Rulers
,
when
first
they
are
advanced
to
their
Dignities
,
are
readiest
to
be
the
greatest
Leathers
of
them
:
Peoples
affections
can
scarcely
abide
any
considerable
time
in
the
height
or
extremity
:
For
,
here
it
is
set
out
as
the
general
temper
of
people
,
that
they
are
very
much
taken
with
men
rising
to
Honour
,
and
Power
over
them
the
one
day
,
and
the
next
day
they
loath
them
,
For
(
saith
the
Preacher
)
I
considered
all
the
Living
under
the
Sun
—
that
walk
with
the
Second
Child
—
that
they
shall
not
rejoice
in
him
.
7.
Peoples
affection
,
and
respect
to
their
Rulers
is
ordinarly
very
changeable
,
being
founded
not
upon
their
Office
,
as
an
Ordinance
of
God
,
but
rather
upon
self
interest
,
and
expectation
of
great
things
from
them
:
For
here
,
the
people
who
were
lately
seen
walking
with
the
Second
Child
or
Apparent
Heir
of
the
Crown
,
coming
to
the
exercise
of
his
power
,
and
as
it
were
affectionatly
adoring
the
Rising
Sun
,
do
now
when
he
is
under
a
cloud
as
to
them
,
and
not
so
warm
and
comfortable
as
they
expected
,
or
shining
more
favourably
upon
others
,
change
in
their
affections
to
him
,
which
is
here
told
unto
all
,
They
that
come
after
shall
not
rejoice
in
him
.
8.
Every
man
advanced
to
Eminency
,
Power
,
or
Esteem
among
men
,
should
look
upon
himself
as
standing
upon
a
very
slippery
Foundation
,
and
particularly
upon
Worldly
applause
,
as
a
flower
that
will
soon
wither
,
and
become
unsavoury
;
And
though
they
live
not
long
,
they
should
resolve
to
see
their
own
applause
,
and
Peoples
delight
in
them
,
die
before
themselves
;
For
,
hereof
are
such
men
certified
,
as
that
which
in
the
ordinary
effect
of
Peoples
inconstant
humour
,
They
that
come
after
shall
not
rejoice
in
him
.
9.
They
that
would
abate
their
ambitious
Desires
of
high
places
,
and
Worldly
Honours
,
should
cast
off
all
fancies
of
contentment
,
wherewith
they
are
ready
to
be
ravished
,
upon
supposition
that
they
had
these
,
and
consider
the
inconstancy
,
of
Peoples
humour
,
whereupon
such
things
depend
,
how
soon
and
easily
their
delight
in
them
,
may
be
turned
into
Loathing
,
and
wearying
of
them
:
For
,
therefore
is
the
man
who
is
enamoured
with
this
Vanity
of
Ambition
told
what
he
may
expect
within
a
little
,
The
People
shall
not
rejoice
in
him
.
10.
The
best
of
men
being
advanced
to
Worldly
Dignity
,
especially
from
a
mean
condition
,
are
in
hazard
to
idolize
their
new
Honours
,
as
a
piece
of
their
Happiness
:
For
to
him
who
is
supposed
to
be
brought
Out
of
Prison
to
Reign
,
or
to
his
Son
,
is
this
held
forth
as
necessary
to
be
laid
to
heart
by
him
for
weaning
it
from
Worldly
applause
as
his
Happiness
,
They
that
come
after
shall
not
rejoice
in
him
,
and
this
also
〈◊〉
Vanity
.
11.
It
is
a
great
favour
of
God
to
Rulers
,
highly
to
be
prized
by
them
,
when
People
have
comfort
and
joy
of
them
,
providing
the
People
be
thereby
incited
to
Rejoice
in
God's
goodness
therein
manifested
to
them
.
1
King
.
8.6
6.
And
it
is
the
guilt
of
People
not
to
Rejoice
thus
in
Good
mens
advancement
above
them
,
for
the
contrary
of
this
is
here
foretold
as
Peoples
sin
,
and
an
evidence
of
their
Levity
;
And
threatned
as
the
punishment
of
these
Rulers
who
affect
applause
,
The
People
shall
not
rejoice
in
him
.
12.
This
Levity
and
inconstancy
of
Peoples
affection
,
making
them
weary
of
him
upon
whom
they
were
lately
so
fond
,
is
a
clear
proof
of
mens
Vanity
,
in
affecting
Worldly
Greatness
and
Applause
as
any
part
of
their
Happiness
:
The
consideration
whereof
should
wean
their
hearts
from
the
same
,
and
if
they
will
not
make
that
use
of
it
,
but
will
still
pursue
these
Vanities
as
their
Happiness
,
they
shall
meet
with
disappointment
and
Vexation
,
as
they
are
here
certified
,
Surely
this
also
is
Vanity
and
Vexation
of
Spirit
.
CHAP.
V.
THE
ARGUMENT
THE
Preacher
having
in
the
former
Chapters
made
some
discoveries
of
the
chief
ways
by
which
men
seek
for
Happiness
in
the
earth
,
and
by
several
Arguments
laboured
to
disswade
from
that
vain
Enterprise
:
He
in
this
Chap.
holdeth
forth
the
way
of
attaining
,
and
entertaining
that
true
peace
and
contentment
of
Spirit
,
wherein
a
great
part
of
mens
Happiness
in
this
life
doth
consist
:
Affordeth
some
disswasives
from
the
prevailing
evil
of
Covetousness
,
which
filleth
the
heart
with
vexation
and
disquietness
,
and
singularly
commendeth
the
holy
Sober
and
chearful
use
of
creature
comforts
,
as
very
contributive
to
true
rest
and
quiet
of
Spirit
,
And
accordingly
the
Chap.
is
divided
in
three
parts
.
I.
In
the
First
part
to
v.
10
Solomon
giveth
several
directions
for
obtaining
and
improving
of
true
peace
and
quietness
of
mind
,
which
renders
a
man
so
happy
in
this
life
.
The
First
whereof
concerning
the
right
way
of
going
about
the
publick
worship
of
God
,
in
the
solemn
Assemblies
of
his
people
,
wherein
true
peace
of
mind
and
fellowship
with
God
is
to
be
had
.
To
wit
,
That
as
they
are
to
frequent
the
publick
Ordinances
,
and
to
watch
over
their
affections
whilst
they
meet
in
them
▪
so
are
they
willingly
and
chearfully
to
hearken
unto
,
and
embrace
the
mind
of
God
in
the
mouthes
of
his
Messengers
,
ver.
1.
which
he
presseth
by
two
Arguments
,
the
one
taken
from
the
small
reckoning
,
the
Lord
maketh
of
the
external
part
of
worship
(
as
being
but
folly
in
his
account
)
without
this
right
ordering
of
the
affections
and
hearty
receiving
of
the
word
which
is
the
internal
part
of
the
Lords
Service
.
ver
1.
The
other
taken
from
the
sinfulness
and
danger
of
resting
(
as
formal
Hypocrites
doe
)
in
the
external
performance
of
duties
without
the
inward
power
and
life
of
them
,
ver.
1.
The
Second
direction
is
concerning
privat
worship
to
God
,
especially
secret
Prayer
,
set
down
both
Negatively
,
that
we
be
not
rash
or
unadvised
in
our
expressions
,
nor
sudden
and
indigested
in
our
desires
before
God
:
And
positively
,
that
we
endeavour
to
express
our
desires
to
God
in
as
few
words
(
uttered
with
humility
,
faith
and
love
without
Tautology
or
vain
repetitions
)
as
we
can
,
ver.
2.
Which
he
inforceth
upon
several
grounds
.
The
1st
is
taken
from
the
Majesty
and
Excellency
of
God
who
inhabiteth
the
Heavens
.
ver.
2.
The
2d
from
our
baseness
and
vileness
,
being
of
and
in
the
earth
ver.
2.
The
3d.
from
a
proverbial
speech
That
dreams
come
from
a
multitude
of
Business
,
importing
,
That
as
excesse
of
affaires
in
the
day
time
occasions
a
number
of
wild
and
confused
fancies
of
dreams
in
the
night
season
:
So
Men
having
their
hearts
overcharged
with
the
cares
of
this
life
,
cannot
but
(
through
want
of
serious
p●●pa●ation
)
speak
unconcernedly
and
unadvisedly
to
God
in
prayer
,
ver.
3.
And
the
4th
is
taken
from
the
effect
of
this
inconsiderat
multiplying
of
words
to
God
,
set
forth
in
another
proverb
,
That
a
Fools
voice
is
known
by
the
multitude
of
words
importing
,
that
,
as
much
speaking
in
any
thing
discovereth
great
imprudence
,
so
especially
.
Vain
babling
to
God
in
prayer
,
bewrayeth
a
man
to
be
destitute
of
true
and
saving
wisdom
,
ver.
3
All
which
inferr
,
that
in
our
addresses
to
God
in
prayer
we
ought
not
to
be
inconsiderat
,
either
in
thoughts
,
or
expressions
:
But
in
as
few
serious
words
as
possibly
we
can
(
except
in
some
cases
when
God
calleth
to
more
length
and
continuance
)
to
pour
out
our
heart
before
God
.
The
Third
Direction
is
Concerning
the
serious
making
,
and
conscientious
and
ready
performance
of
vows
unto
God
in
these
things
,
which
tho'
in
themselves
lawful
,
yet
in
respect
of
circumstances
of
time
,
place
,
&c.
are
Arbitrary
and
in
our
own
power
ver.
4.
Which
he
presseth
by
two
Reasons
,
The
one
,
that
the
Lord
is
so
far
from
taking
pleasure
in
such
foolish
men
as
think
to
put
him
off
with
fair
promises
without
accomplishment
,
that
he
doth
very
much
loath
and
abhorr
such
Slighters
of
their
Vows
unto
the
most
High
ver.
4.
The
other
,
That
in
such
cases
of
Arbitrary
and
indifferent
things
,
it
were
better
not
to
take
on
,
than
having
come
under
engagements
,
to
neglect
the
performance
of
them
,
ver.
5.
The
Fourth
Direction
is
,
Concerning
rash
and
sinful
engagements
,
held
forth
by
way
of
disswasive
.
Where
(
1
)
〈◊〉
Preacher
sets
down
two
branches
of
the
dehortation
,
The
one
is
that
men
would
bewarr
to
utter
such
unadvised
resolutions
and
Vows
with
their
mouth
,
as
being
once
spoken
and
determined
with
them
,
do
(
through
their
pride
and
corruption
)
make
them
conceive
themselves
under
a
kind
of
necessity
to
stand
to
the
performance
of
them
,
and
to
cause
their
flesh
or
members
of
their
Body
to
be
active
in
accomplishing
what
they
have
rashly
and
sinfully
Vowed
,
ver.
6.
The
other
Branch
is
,
That
people
would
not
excuse
or
mince
the
making
and
keeping
of
such
unadvised
and
sinful
Vows
,
when
they
are
discovered
to
them
to
be
such
,
by
giving
them
such
an
extenuating
name
,
as
only
to
call
them
,
An
Errour
,
or
Small
mistake
;
But
that
they
look
on
them
as
a
grievous
offence
deserving
a
worse
designation
,
ver.
6.
(2)
He
presseth
this
direction
by
several
Motives
,
As
First
,
That
these
rash
Vows
involve
the
whole
man
in
sin
,
ver.
6.
Next
,
That
this
sinful
course
is
highly
aggravated
not
so
much
by
being
in
the
presence
of
publick
Ministers
of
the
Church
,
who
are
called
Angels
in
Scripture
,
And
in
the
view
of
holy
Angels
who
frequently
are
witnesses
to
our
Religious
Actions
,
As
that
it
is
done
before
the
face
of
the
great
Angel
of
the
Covenant
Christ
Jesus
,
ver.
6.
Thirdly
,
The
fiery
indignation
of
God
against
such
inadvertant
making
,
and
peremptory
standing
to
the
performance
of
sinful
engagements
,
ver.
6.
Fourthly
,
The
Lords
frequent
overturning
what
devices
and
works
men
by
these
sinful
undertakings
do
build
,
ver.
6.
And
Fifthly
,
That
there
are
many
sins
and
sorrows
attending
and
following
that
way
of
coming
under
rash
and
unlawful
Vows
which
is
illustrated
by
a
similitude
or
proverb
:
That
as
in
the
multitude
of
Dreams
there
are
many
wild
fancies
,
which
evanishing
leave
a
man
,
when
he
awakes
under
fretting
and
vexation
,
so
in
multiplying
of
words
;
especially
in
rash
Vows
,
there
are
many
sinful
vanities
and
vexing
disappointments
.
ver.
7.
And
(
3
)
he
lays
down
an
effectual
remedy
against
the
foresaid
evil
(
which
may
also
have
the
place
of
another
direction
)
of
rash
and
sinfull
undertakings
;
which
is
that
People
would
study
to
keep
themselves
under
a
holy
and
reverential
fear
of
God
,
both
in
his
Goodness
and
Judgements
.
The
want
of
which
is
the
root
(
as
of
other
ills
so
)
of
this
precipitant
way
of
Vowing
and
engaging
sinfull
courses
,
ver.
7.
The
Fifth
Direction
is
,
Concerning
submission
unto
the
wise
providence
of
God
in
ordering
the
sadest
dispensations
for
the
good
of
his
Saints
,
ver.
8.
In
prosecution
of
which
.
He
(
1
)
supposeth
that
the
Saints
will
meet
with
oppression
and
have
the
Seat
of
Justice
that
should
defend
them
turned
to
farther
violence
against
them
,
ver
8.
(
2
)
He
disswades
from
that
stupid
and
distrustful
wondering
at
such
a
dispensation
.
ver.
8.
(3)
He
presseth
this
by
diverse
arguments
.
As
,
First
,
The
Eminency
and
Soveraignity
of
God
,
as
being
farr
above
the
highest
Oppressours
,
ver.
8.
Next
.
His
care
to
avenge
the
Injuries
done
unto
,
and
the
notice
he
takes
of
his
Saints
who
under
oppression
keep
his
way
.
ver.
8.
And
Thirdly
The
many
choise
Instruments
especially
of
high
and
mighty
Angels
whom
he
hath
to
imploy
in
taking
vengeance
for
the
wrongs
done
to
his
people
,
any
of
whom
being
backed
with
his
commission
is
farr
above
the
highest
Oppressour
on
earth
,
ver.
8.
And
Fourthly
.
He
disswadeth
from
this
Opression
of
the
Saints
by
men
in
power
upon
two
accounts
.
The
one
is
,
That
the
profit
or
encrease
of
the
earth
,
is
for
the
Poor
as
well
as
the
Rich
;
and
therefore
the
great
ones
should
not
by
violence
take
all
from
them
,
as
if
it
only
belonged
to
themselves
.
ver.
9.
The
other
is
,
That
the
mighty
Monarchs
of
the
World
are
themselves
furnished
by
the
fruits
of
the
ground
,
through
the
industry
of
the
poor
Labourers
,
which
should
hinder
them
from
oppressing
them
,
ver.
9.
II.
In
the
second
part
of
the
Chapter
,
The
Preacher
disswadeth
from
the
sin
of
Covetousness
as
a
great
hinderance
to
true
Happiness
,
and
Peace
)
by
several
Reasons
from
ver.
10.
to
18.
As
(
1
)
That
neither
Silver
,
nor
the
abounding
increase
of
any
other
thing
can
give
true
satisfaction
to
the
heart
of
man
,
and
therefore
it
is
vanity
to
set
his
heart
upon
them
,
ver.
10.
(2)
That
ordinarly
as
Riches
increase
with
any
,
so
Providence
doth
multiply
Instruments
and
Objects
,
who
,
if
a
man
do
as
he
ought
,
will
Consume
a
great
part
of
his
substance
;
and
what
is
left
behind
the
owner
hath
no
more
,
but
a
naked
sight
thereof
,
which
will
contribut
little
to
his
Peace
and
Happiness
.
ver.
11.
(3)
That
the
poor
Godly
man
who
painfully
laboureth
,
both
in
seeking
the
true
Riches
,
and
in
the
Duties
of
his
calling
,
enjoyeth
sound
sleep
and
rest
,
both
to
Body
and
Spirit
,
whether
his
Die●
be
light
and
spare
,
when
he
gains
but
little
,
or
more
liberal
(
yet
in
Sobriety
)
when
God
is
pleased
to
bless
his
diligence
with
more
success
,
ver.
12.
(4)
That
the
inordinat
pains
of
getting
and
increasing
Wordly
things
is
attended
with
so
much
Anxiety
of
Spirit
,
that
it
bereaves
these
Mammon-Servers
of
that
rest
,
and
sleep
which
the
Lord
allows
upon
men
in
the
night
season
▪
ver.
12.
(5)
That
Riches
covetously
sought
after
and
sinfully
improven
,
prove
hurtfull
to
the
owners
laying
them
open
both
to
sin
and
snares
,
which
he
not
only
observeth
but
regrateth
.
ver.
13.
(6)
That
it
frequently
falleth
out
,
That
what
hath
been
long
and
well
kept
of
Worldly
things
,
is
either
by
the
owners
sinfully
wasted
,
or
by
God
justly
scattered
;
so
that
is
seldom
fills
the
hand
even
of
the
nearest
Off-spring
,
ver.
14.
(7)
That
there
is
a
necessity
of
parting
with
all
Worldly
enjoyments
,
That
as
a
man
came
into
the
World
without
these
things
,
so
must
he
return
,
and
goe
as
he
came
,
ver.
15.
Which
the
Preacher
uttereth
both
by
way
of
regrate
,
ver.
15.16
And
by
way
of
conviction
,
inquiring
at
the
conscience
,
what
profit
a
man
hath
at
his
Death
in
having
followed
that
which
is
no
better
to
grip
or
hold
then
the
wind
,
and
can
be
no
more
useful
to
him
in
another
World
,
or
refreshful
here
,
then
the
Wind
to
a
hungry
man
.
ver.
16.
And
(
8
)
That
the
Covetous
wretch
even
in
the
midst
of
his
enjoyments
,
is
but
in
a
poor
miserable
condition
ver.
17.
In
regard
,
That
as
all
his
(
even
joyful
)
days
are
void
of
true
spiritual
comfort
,
and
he
still
either
feeling
or
having
matter
of
sorrow
.
ver.
17.
So
is
he
ordinarly
plagued
with
rage
and
wrath
at
providences
and
instruments
that
impede
his
Worldly
projects
,
and
with
a
sickness
of
Soul
through
cares
and
fears
,
which
sometimes
distemper
also
his
body
,
especially
while
he
denieth
himself
,
the
comfortable
use
of
the
creatures
.
ver.
17.
III.
And
in
the
Third
part
of
the
Chapter
,
least
the
former
Reasons
disswading
from
Covetousness
should
be
misimproven
,
as
setting
men
upon
a
m●rose
severe
and
comfortless
way
of
living
;
The
Wise-man
doth
from
this
,
ver.
18
to
the
end
highly
commend
a
holy
sober
and
chearful
use
of
the
comforts
which
God
in
his
providence
bestows
upon
men
in
this
life
:
And
in
order
to
this
he
doth
,
(
1
)
〈…〉
all
to
ponder
what
he
in
his
experience
had
found
,
To
wit
,
That
it
is
a
mans
subordinate
and
inferior
good
as
it
fits
him
for
enjoying
the
chief
Happiness
,
and
a
considerable
Ornament
both
to
his
own
deportment
and
to
the
way
of
Godliness
:
That
a
man
should
(
tho'
not
in
sensuality
and
excess
yet
)
in
moderation
and
sobriety
,
take
his
free
and
chearful
use
of
the
Creatures
which
God
blesses
him
with
for
keeping
up
of
the
outward
man
in
the
better
capacity
to
do
him
service
:
This
being
(
th●
not
his
chief
and
best
yet
)
his
temporary
portion
and
reward
of
his
Labour
,
ver.
18.
(2)
He
shews
That
all
these
outward
comforts
,
the
power
of
health
and
heart
to
make
use
of
them
for
strength
to
doe
God
Service
,
wisdom
to
take
their
own
due
portion
of
them
suitable
to
their
rank
,
and
employment
,
neither
defrauding
themselves
,
nor
any
whom
they
are
bound
to
maintain
,
of
the
comfortable
use
of
them
,
and
the
Grace
to
partake
of
them
with
joy
and
chearfulness
in
following
of
duty
,
are
all
the
special
Gifts
of
God
,
ver.
19.
And
(
●
)
He
giveth
the
Reason
why
men
should
endeavour
this
holy
and
chearful
use-making
of
the
Creatures
:
Because
thereby
,
as
he
shall
be
diverted
from
the
vexing
remembrance
of
his
by-past
sorrows
,
so
shall
he
be
kept
from
the
solicitous
fears
of
his
future
miseries
in
the
days
of
his
life
:
Whilst
the
Lord
makes
him
rejoice
in
his
enjoyment
of
these
things
,
not
so
much
as
the
fruit
of
his
lawful
diligence
,
as
the
sweet
and
seasonable
return
of
his
Prayers
,
ver.
20.
CHAP.
V.
Ver.
1.
Keep
thy
foot
when
thou
goest
to
the
house
of
God
,
and
be
more
ready
to
hear
,
then
to
give
the
Sacrifice
of
Fool●
:
for
they
consider
not
that
they
do
evil
.
SOlomon
having
discovered
the
Vanity
of
the
principal
Courses
which
Men
take
for
Happiness
in
the
Earth
,
and
held
forth
several
Considerations
,
to
divert
Mens
hearts
from
them
:
He
cometh
now
in
the
first
part
of
this
Chapter
to
give
directions
for
attaining
to
that
true
Peace
and
Quietness
which
is
attainable
in
this
Life
.
The
first
Direction
is
,
Concerning
the
right
way
of
going
about
the
Worship
of
God
,
especially
in
publick
,
where
most
ordinarly
Communion
with
the
Lord
is
to
be
had
:
and
this
he
holds
forth
in
two
Branches
.
The
First
is
,
That
Men
should
Watch
over
(
as
the
Word
translated
Keep
signifies
)
their
Feet
,
which
are
the
Affections
of
the
Soul
,
whereby
they
Act
and
Move
in
Spiritual
Performances
,
especially
when
they
come
to
the
publick
Ordinances
,
that
these
may
be
kept
free
of
sinful
Distempers
,
which
marr
Communion
with
God
in
Ordinances
.
The
Second
is
concerning
the
hearty
receiving
of
the
Mind
of
God
,
delivered
in
the
publick
Assemblies
of
His
People
,
that
Men
should
be
ready
to
Hear
or
(
as
the
Word
signifies
)
Draw
near
to
Hear
,
not
only
the
Voice
of
Ministers
,
but
of
the
Lord
Himself
speaking
to
them
,
with
dependance
upon
Him
for
His
Blessing
upon
the
Truth
.
And
this
he
presseth
as
that
which
should
take
up
people
more
than
the
external
performance
of
Duties
,
which
being
separat
from
internal
Worship
,
consisting
in
the
Right
ordering
of
the
Affections
,
and
hearty
receiving
of
the
Word
,
is
nothing
else
but
the
Sacrifice
of
Fools
.
The
external
part
of
Worship
is
exprest
by
Sacrifice
,
because
that
was
in
Solomon's
time
a
principal
part
of
publick
Worship
,
comprehending
all
the
rest
.
Now
to
rest
upon
that
without
looking
to
Christ
the
true
Sacrifice
and
to
the
Internal
and
Spiritual
Worship
,
was
but
Folly
in
Gods
account
;
and
this
he
disswades
from
,
by
a
reason
taken
from
the
disposition
of
formal
Hypocrites
,
who
if
they
perform
the
External
Duties
,
never
lay
to
heart
how
much
Sin
is
in
their
service
,
that
so
they
might
be
chafed
to
Christ
the
true
Sacrifice
Hence
Learn
1.
Although
the
Infinit
God
cannot
be
contained
in
any
place
,
no
not
in
the
Heaven
of
Heavens
,
much
less
in
a
house
made
with
hands
.
1
King
.
8.27
.
Act.
7.48
.
And
though
He
have
not
now
under
the
Gospel
so
tyed
His
publick
Worship
to
any
one
place
more
than
another
,
as
he
did
of
old
,
Joh.
4.21
,
23
;
yet
it
is
His
Mind
that
there
be
always
a
Place
set
apart
for
the
meeting
of
His
People
together
about
His
publick
Worship
,
that
thereby
His
Glory
as
King
of
the
Church
may
be
upheld
,
Jer.
3.17
.
His
People
may
solemnly
testifie
their
subjection
to
Him
,
and
chear
up
one
another
in
His
Service
,
Ps.
95.6
,
Any
place
may
be
safely
called
His
House
where
He
doth
in
a
special
way
manifest
His
presence
.
Exod.
20.29
.
where
He
feasts
His
people
with
His
Truth
,
&
spiritual
Comforts
conveyed
thereby
,
Cant.
2.4
.
For
Solomon
speaks
here
to
all
the
Members
of
the
Church
in
whatsoever
age
thereof
,
supposing
them
to
have
such
meeting
places
to
resort
to
,
while
he
saith
,
Keep
thy
foot
when
thou
goest
to
the
house
of
God
.
2
:
They
that
would
have
that
true
Peace
and
Contentment
,
which
cannot
be
had
in
all
the
Pleasures
and
Delights
of
this
Earth
,
must
frequent
these
places
where
the
Lord
's
publick
Ordinances
are
,
seing
it
is
there
especially
that
He
solves
the
perplexing
Doubts
of
his
own
,
which
marr
their
Contentment
,
Ps.
73.16
,
17.
removes
their
Discouragements
,
and
makes
them
truely
joyful
,
Isai.
56.7
.
and
communicates
his
strength
for
bearing
them
through
their
Duties
and
Difficulties
,
Ps.
96.2.6
.
For
it
is
here
supposed
according
to
the
scope
,
that
they
who
would
have
that
true
Contentment
and
Satisfaction
,
which
they
have
sought
,
and
been
disappointed
of
in
many
things
,
must
now
come
and
seek
it
in
the
House
of
God
.
3.
They
that
would
go
about
Ordinances
,
so
as
they
may
attain
to
the
end
of
them
,
which
is
Communion
with
the
Lord
,
and
so
peace
and
quietness
of
Spirit
,
must
keep
a
very
strict
watch
over
their
Affections
,
labouring
to
have
them
cleansed
from
the
filth
of
their
by-past
sinfulness
,
which
cleaves
to
them
in
every
step
of
their
Course
,
by
Repentance
,
and
Application
of
the
Blood
of
Christ
,
Joh.
13.10
.
to
lay
aside
their
Carnal
Passions
,
which
was
darkly
signified
of
old
,
by
putting
off
their
Shoes
,
Exod.
3.5
.
and
is
more
plainly
exprest
in
the
New
Testament
,
1.
Pet.
2.1.2
.
Jam.
1.21
.
to
have
their
hearts
stamped
with
Holy
Reverence
toward
God
,
Ps.
89.7
.
and
all
their
Affections
composed
,
and
fixed
upon
him
,
Ps.
86
11
,
For
this
is
in
substance
the
duty
which
is
here
,
and
in
the
Scriptures
cited
,
prest
in
order
to
the
attaining
of
sweet
Fellowship
with
God
in
Ordinances
,
Keep
thy
Foot
when
thou
comest
into
the
House
of
God
.
4
:
There
is
no
part
of
publick
Worship
can
be
acceptable
to
God
,
or
comfortable
to
Men
,
except
they
study
a
ready
receiving
of
the
Word
,
which
consists
in
a
humble
expectation
of
such
Truths
as
may
be
useful
,
and
of
a
Blessing
with
them
,
Act.
10.33
.
In
the
eagerness
of
desire
after
the
Word
,
as
the
Souls
necessary
Food
,
1
Pet.
2.2
.
and
in
the
hearty
Application
of
the
same
to
our selves
by
Faith
,
Heb.
4.2
.
and
that
in
order
to
the
practice
and
obedience
of
it
,
Ps.
119.11
.
For
this
is
the
second
Branch
of
the
Direction
here
prest
,
as
more
profitable
for
attaining
Fellowship
with
God
in
Ordinances
,
than
what
else
can
be
done
in
publick
Worship
,
this
being
neglected
,
Be
more
ready
to
Hear
,
than
to
give
the
Sacrifice
of
Fools
.
5.
As
they
that
would
profit
by
the
word
should
bring
their
Bodies
as
near
for
hearing
as
they
can
with
decency
;
So
their
prime
care
most
be
to
draw
near
to
the
Lord
by
humble
dependance
upon
Him
,
as
speaking
to
them
by
Instruments
,
for
the
Words
in
the
Original
are
,
Draw
near
to
Hear
,
rather
than
&c.
6.
It
is
a
foolish
thing
in
Men
to
offer
External
Worship
to
God
,
while
their
hearts
are
estranged
from
Him
;
while
His
Word
is
not
received
in
Faith
and
Love
,
Men
are
Fools
if
they
think
to
please
Him
who
is
a
Spirit
with
External
Service
:
For
here
the
Sacrifice
comprehending
all
External
Worship
,
separat
from
the
affection
,
and
hearty
respect
to
the
Mind
of
God
,
is
called
the
Sacrifice
of
Fools
.
7.
It
is
the
Mark
of
Hypocrites
to
be
much
in
External
Duties
,
and
little
reflecting
upon
the
Evil
of
them
,
to
take
much
pains
about
the
Form
of
Godliness
,
and
never
seriously
to
consider
,
how
abominable
the
Form
without
the
Power
is
to
the
Lord
;
Whereas
,
on
the
other
hand
,
truly
Godly
and
Sensible
Souls
,
use
to
be
very
suspicious
of
,
and
humbled
for
the
Iniquity
of
their
Holy
Things
:
For
formal
Hypocrites
are
here
described
from
their
Disposition
,
that
while
they
are
more
ready
to
offer
Sacrifice
than
to
Hear
,
They
consider
not
that
they
do
evil
.
8.
Not
only
are
Men
Evil-doers
when
they
act
that
which
is
in
it self
sinful
,
but
even
when
they
go
about
commanded
Duties
,
Resting
upon
the
outward
form
of
them
,
not
only
must
they
answer
for
their
Commission
of
Sin
,
and
Omission
of
Duty
,
but
for
their
Performance
of
Duty
,
while
they
studied
not
to
keep
their
hearts
in
a
right
Frame
:
For
here
the
Fools
or
Hypocrites
are
not
challenged
for
neglect
of
Sacrifice
,
but
for
not
looking
to
their
Feet
,
or
Affections
,
they
consider
not
that
they
do
Evil.
Ver.
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
.
ALthough
the
purpose
of
his
Verse
,
may
safely
be
taken
as
a
disswasive
from
censuring
of
the
Truth
,
instead
of
ready
Hearing
of
it
,
prest
in
the
former
,
and
from
Rash
speaking
in
Divine
Matters
;
Yet
it
seems
most
agreeable
to
the
scope
to
look
upon
the
Words
,
as
containing
a
second
Direction
in
order
to
the
attaining
of
true
Peace
and
Contentment
.
And
it
is
concerning
the
right
way
of
going
about
secret
Worship
,
and
particularly
the
duty
of
secret
Prayer
,
as
the
former
Direction
was
concerning
the
right
manner
of
performing
publick
Duties
.
And
this
Direction
hath
Three
Branches
:
The
First
relates
to
Vocal
Prayer
,
that
we
do
not
take
upon
us
Vnadvisedly
,
and
without
serious
pondering
of
what
we
are
to
say
,
to
express
any
thing
to
God
in
that
Duty
.
The
Second
relates
to
Mental
Prayer
,
that
we
do
not
present
to
the
Lord
our
sudden
and
indigested
Wishes
or
Desires
,
which
have
as
plain
a
language
to
Him
as
our
Words
,
but
that
we
should
labour
to
compose
our
Spirits
,
and
form
such
Desires
in
our
hearts
to
be
offered
to
the
Lord
,
as
we
may
be
sure
will
be
well-pleasing
to
Him
;
and
this
is
the
way
to
prevent
the
Rashness
in
our
words
before
mentioned
.
And
both
these
he
presseth
by
two
Reasons
,
the
one
taken
from
the
consideration
of
God's
Soveraignity
and
Excellency
,
whereof
the
Glorious
Heavens
(
where
He
is
said
to
be
,
because
He
doth
there
most
gloriously
manifest
Himself
)
serve
to
put
us
in
mind
.
The
other
from
the
consideration
of
our
own
Baseness
and
Vileness
,
whereof
our
dwelling
place
the
Earth
,
serves
to
keep
us
mindful
.
The
Third
Branch
of
the
Direction
,
which
is
also
enforced
by
these
two
Reasons
,
is
positive
,
that
we
study
to
express
our
Wants
and
Desires
to
God
in
Prayer
,
in
as
few
Words
as
can
be
,
which
is
not
against
fervent
insisting
in
that
Duty
,
but
mainly
against
Formality
,
and
vain
Repetitions
therein
.
Hence
Learn
1.
Although
we
be
slow
to
hear
aright
what
God
speaks
to
us
,
and
so
have
need
of
the
Spurr
which
Solomon
gave
to
that
in
the
former
Verse
;
yet
we
are
too
foreward
to
speak
Rashly
and
Unadvisedly
to
the
Lord
,
or
of
His
Matters
,
and
have
need
of
the
Bridle
and
Restraint
,
which
here
the
Spirit
of
God
gives
us
,
be
not
Rash
thy
mouth
.
2.
Although
we
may
not
stay
from
the
duty
of
Prayer
,
until
we
be
able
first
to
condescend
upon
all
that
we
are
to
utter
,
and
have
determined
what
Expressions
are
sutable
,
and
what
order
of
words
we
shall
use
,
seing
many
times
our
Distempers
,
Darkness
,
and
Confusion
remain
when
we
are
called
to
that
Duty
,
Job
37.19
.
And
that
there
is
ground
of
Hope
,
if
we
be
conscionable
therein
,
that
we
shall
have
the
Spirit
to
help
our
Infirmities
,
though
when
we
begin
we
know
not
what
to
pray
for
as
we
ought
,
Rom.
8.26
.
yet
it
is
the
duty
of
all
that
expect
access
to
God
in
Prayer
,
to
consider
before
they
go
about
that
duty
,
what
their
Wants
are
,
what
sutable
Supply
the
Lord
hath
promised
to
them
,
and
what
grounds
of
Confidence
from
God's
gracious
Nature
,
His
Promises
,
and
Christ's
Mediation
,
they
have
to
go
upon
,
least
they
express
to
Him
their
Carnal
Passions
,
Luk.
9.54
.
their
misbelieving
Apprehensions
and
Fears
,
Ps.
31.22
.
their
malecontentment
with
His
Dispensations
,
Jona
4.1
.
&c.
Yea
,
least
they
seek
from
Him
the
satisfaction
of
their
Lusts
.
Jam.
4.3
.
To
prevent
all
which
,
and
the
like
sinful
Distempers
in
Prayer
,
is
this
Direction
given
,
Be
not
Rash
with
thy
Mouth
.
3.
It
is
not
enough
for
Christians
to
shun
Rashness
in
their
Expressions
to
God
,
but
they
must
also
beware
of
the
sinful
hasty
Language
which
may
be
in
their
Heart
;
and
not
entertain
sinful
Wishes
,
or
fretting
Thoughts
,
or
lay
down
any
wrong
conclusions
in
their
minds
,
concerning
His
dealing
with
them
,
and
that
because
the
language
of
their
Hearts
is
no
less
intelligible
to
the
Lord
than
their
words
,
and
if
they
guard
not
their
Hearts
they
shall
not
long
be
able
to
guard
their
Mouths
,
or
if
they
do
,
it
shall
be
but
Hypocrisie
:
Therefore
Solomon
adds
this
second
Branch
of
the
Direction
,
to
prevent
the
evil
disswaded
from
in
the
former
,
And
let
not
thy
Heart
be
hasty
to
utter
any
thing
before
the
Lord
.
4.
We
cannot
but
speak
Rashly
to
God
or
of
Him
,
and
form
in
our
Hearts
Thoughts
and
Desires
that
will
displease
Him
,
unless
we
do
by
Faith
apprehend
Him
a
present
God
,
and
our selves
before
His
Face
,
and
our
Heart-language
no
less
plain
to
Him
than
our
Words
:
For
to
enforce
the
former
Disswasives
,
He
calls
us
to
mind
that
whatever
we
utter
with
our
Mouth
or
Heart
,
is
before
Him
,
or
(
as
it
is
in
the
Original
)
Before
the
Face
of
God
.
5.
The
Greatness
,
Soveraignity
,
Excellency
,
Power
,
Omniscience
,
and
such
other
Perfections
of
God
,
as
His
Glorious
Palace
,
whereof
we
think
we
see
the
out-side
,
serves
to
mind
us
of
,
Ps.
19.1
.
and
ought
to
be
much
in
the
Hearts
of
His
People
,
who
have
most
filial
Confidence
toward
Him
in
Prayer
,
that
the
same
may
be
qualified
with
Reverence
,
and
they
may
be
kept
from
these
Evils
presently
disswaded
from
:
For
to
this
end
it
is
said
,
For
God
is
in
Heaven
.
6.
Our
own
natural
Baseness
and
Weakness
,
whereof
we
should
be
minded
by
the
place
of
our
residence
,
here
below
upon
this
Earth
,
under
the
view
of
the
Lord's
Eye
,
and
under
the
stroak
of
His
Hand
,
Who
is
exalted
so
high
above
us
,
should
likewise
stamp
our
hearts
with
much
reverence
to
Him
,
and
make
us
,
who
are
but
Earth-Worms
creeping
about
His
Foot-stool
,
very
attentive
what
we
speak
or
think
of
such
an
Exalted
Lord
:
For
this
is
another
Motive
to
that
purpose
,
Thou
art
upon
Earth
.
7.
Although
the
Lord
understand
our
hearts
desires
and
motions
,
as
well
as
our
words
;
and
tho'
our
speech
to
Him
in
Prayer
,
be
not
to
make
Him
understand
what
He
knew
not
before
;
yet
He
will
have
Words
and
Expressions
used
in
Prayer
,
for
the
better
staying
of
our
hearts
upon
the
purpose
we
express
,
and
the
more
effectual
moving
of
our
Affections
,
with
the
sense
of
our
Need
,
by
hearing
our selves
make
our
moan
to
Him
,
and
for
the
strengthening
of
our
Confidence
by
hearing
our selves
repeat
to
Him
the
grounds
of
Confidence
to
be
heard
and
helped
,
which
He
hath
given
us
.
This
is
implyed
in
the
first
and
last
Words
of
the
Verse
,
Be
not
rash
with
thy
Mouth
,
and
let
thy
Words
be
Few
.
8.
Although
it
be
sometimes
safe
,
yea
,
necessary
to
continue
long
in
Prayer
,
and
speak
many
words
to
the
Lord
,
especially
when
our
own
or
the
Churches
Straits
are
urgent
,
and
our
strength
and
assistance
great
,
Luk
6.12
and
to
speak
few
words
to
God
may
be
a
great
guilt
,
when
either
our
Laziness
or
Unbelief
restrains
our
Prayer
;
yet
considering
how
prone
the
best
are
to
offend
in
Prayer
,
by
speaking
Words
without
Sense
or
Affection
,
so
as
they
scarcely
hear
or
understand
what
themselves
speak
,
through
reason
of
Security
,
Darkness
and
Confusion
;
and
by
vain
Repetitions
through
penury
of
Matter
,
and
Rash
adventuring
upon
the
duty
,
it
is
ordinarly
safest
in
a
few
words
from
Faith
and
Affection
,
to
express
our
Wants
and
Desires
to
God
according
to
this
Direction
,
Let
thy
Words
be
Few
.
Ver.
3.
For
a
Dream
cometh
through
the
multitude
of
business
,
and
a
fools
voice
is
known
by
multitude
of
words
.
SOlomon
giveth
here
some
farther
Reasons
to
disswade
from
Rash
and
Inconsiderat
speaking
to
God
in
Prayer
,
and
from
idle
multiplying
of
Words
in
that
Duty
,
and
these
he
expresses
in
two
proverbial
Speeches
or
Similitudes
,
taken
from
things
common
among
Men
,
the
Application
whereof
to
the
purpose
may
be
easily
gathered
from
what
goes
immediately
before
.
The
First
is
,
That
Dreams
come
from
the
multitude
of
business
:
The
meaning
whereof
according
to
the
Scope
is
▪
That
as
multitude
of
distracting
Businesses
in
the
Day
,
occasions
many
confused
Fancies
in
the
Night
;
So
Men
being
excessively
taken
up
with
the
things
of
this
Earth
,
and
having
their
Hearts
(
which
should
be
kept
in
a
praying
frame
what
ever
they
do
)
drowned
in
Wordly
Employments
,
they
must
needs
,
if
they
speak
any
thing
to
God
,
speak
it
very
Inconcernedly
and
Rashly
,
seing
they
take
no
leasure
to
prepare
their
hearts
for
such
a
Duty
:
So
that
this
first
similitude
or
proverb
,
presseth
the
former
disswasive
from
rash
and
inconsiderat
speaking
to
God
,
by
discovering
the
cause
of
it
,
namely
,
mens
Distraction
with
the
multiplicity
of
Worldly
affairs
,
and
so
consequently
points
at
the
remedy
thereof
.
The
Second
is
,
that
a
Fools
Voice
is
known
by
the
multitude
of
Words
.
The
meaning
whereof
is
,
That
as
men
discover
their
want
of
prudence
even
in
common
things
by
their
much
speaking
,
so
vain
Babling
,
and
a
multitude
of
words
unadvisedly
uttered
to
God
in
Prayer
,
doth
bewray
a
man
to
be
destitut
of
the
clear
knowledge
of
Gods
excellency
,
and
of
his
own
Baseness
,
whereof
Solomon
spake
before
:
And
this
second
proverbial
speech
doth
also
hold
forth
the
effect
of
that
Rashness
,
to
wit
,
that
it
doth
but
discover
men
to
be
Fools
.
Hence
Learn
.
1.
So
much
should
the
Lords
servants
and
people
be
taken
up
with
things
spiritual
,
especially
with
the
intertaning
of
correspondence
and
fellowship
with
God
in
Prayer
,
that
the
most
ordinary
and
common
occurrences
should
furnish
them
with
some
profitable
considerations
,
which
may
enforce
the
right
manner
of
going
about
that
Duty
,
and
may
be
held
forth
to
others
for
their
instruction
therein
:
For
here
the
wise
man
presseth
upon
himself
and
others
the
former
direction
,
by
such
Observations
of
common
occurrences
,
as
few
are
unacquainted
with
,
a
Dream
cometh
through
the
multitude
of
Business
,
and
a
Fools
Voice
is
,
&c.
2.
It
is
the
multitude
of
worldly
affaires
wherewith
men
do
excessively
,
and
often
without
necessity
take
up
their
time
,
and
the
distraction
of
their
hearts
with
these
,
that
makes
much
rashness
and
inadvertance
in
speaking
to
God
,
while
men
take
upon
them
in
one
day
the
Business
and
Toil
of
many
days
,
they
have
no
leasure
to
commune
with
their
own
hearts
concerning
their
own
case
and
Gods
dealing
with
them
,
and
this
makes
them
that
if
they
speak
to
God
at
all
,
they
cannot
but
speak
rashly
,
for
so
much
is
held
forth
in
the
application
of
this
similitude
,
or
Proverb
,
which
is
to
be
made
according
to
the
scope
thus
,
As
Dreams
come
from
the
multitude
of
Business
,
So
rash
and
inconsiderate
Expressions
in
Prayer
,
often
come
from
the
toil
and
spending
of
Mens
Spirits
about
things
Worldly
,
as
the
word
Business
,
in
the
Original
,
signifies
.
3.
Although
the
Lord
in
His
Providence
put
many
Imployments
upon
some
of
His
People
at
once
,
giving
them
the
charge
and
over-sight
,
not
only
of
their
own
Estates
,
but
of
the
Persons
and
Estates
of
others
,
in
which
case
they
may
go
about
their
Affairs
relating
thereto
with
a
good
Conscience
,
providing
the
same
be
done
as
Duty
to
God
,
Ps.
119.4
.
with
acknowledgement
of
Him
,
Prov.
3.6
.
and
the
heart
always
as
it
may
and
ought
to
be
in
the
greatest
variety
of
Imployment
,
kept
in
a
disposition
for
duty
,
Neh.
2.4
.
Ps.
119.23
.
Yet
when
Men
suffer
their
Thoughts
to
be
distracted
with
these
things
,
so
as
they
do
not
at
all
watch
to
Prayer
,
nor
prepare
for
that
Duty
,
they
provoke
the
Lord
to
take
the
use
of
their
Reason
and
Memory
from
them
,
when
they
go
about
it
,
that
though
they
could
speak
as
an
Oracle
in
other
things
,
they
shall
speak
as
Men
in
a
Dream
when
they
go
to
Prayer
:
And
though
some
things
spoken
Rashly
by
them
in
Prayer
,
may
fall
out
to
be
pertinent
;
yet
is
the
whole
no
more
regarded
by
the
Lord
,
than
Mens
Dreams
use
to
be
,
though
sometimes
the
Event
may
fall
out
according
to
the
Dream
:
For
that
Truth
which
this
proverbial
Speech
or
Similitude
leads
to
,
according
to
the
Scope
,
amounts
to
this
,
That
Mens
Rashness
in
their
Prayers
,
which
are
in
effect
but
their
Dreams
,
flows
from
the
Multitude
of
their
worldly
Affairs
,
and
the
distraction
of
their
Minds
with
them
,
A
Dream
cometh
through
the
multitude
of
business
.
4.
They
that
would
have
their
Sleep
sanctified
,
and
so
would
be
preserved
from
sinful
or
affrighting
Dreams
,
should
watch
over
themselves
in
the
day
time
,
and
take
good
heed
what
Business
they
intangle
themselves
with
:
For
readily
their
Dreams
in
the
Night
,
will
have
something
of
the
prevalent
temper
of
their
Spirits
along
the
Day
stamped
upon
them
,
as
is
imported
in
the
truth
that
the
Similitude
holds
forth
in
it self
.
Dreams
come
through
the
multitude
of
business
.
5.
Even
when
the
Lord
did
extraordinarly
manifest
Himself
to
His
Servants
through
Dreams
,
and
Visions
,
these
were
not
otherways
looked
upon
in
ordinary
Men
,
than
as
the
result
of
multitude
of
business
,
or
some
such
natural
Cause
,
much
less
when
the
Lord
takes
not
that
way
:
Therefore
Solomon
to
whom
the
Lord
appeared
extraordinarly
by
Dreams
,
1
King
.
3.5
.
holds
forth
this
to
others
,
that
they
should
look
no
otherways
upon
their
Dreams
,
than
As
coming
from
the
multitude
of
business
.
6.
As
much
Discourse
even
in
common
things
,
argues
much
folly
,
so
especially
in
the
Matters
of
God
,
and
particularly
in
Prayer
to
Him
,
wherein
though
Men
think
they
kyth
much
Wit
,
even
so
much
as
to
prevail
with
God
,
by
their
much
speaking
Mat
6.7
.
yet
multitude
of
words
in
that
Duty
,
doth
often
betray
Mens
great
Ignorance
and
Darkness
concerning
most
necessary
Truths
,
especially
the
Excellency
and
Greatness
of
God
,
and
their
own
Baseness
and
Unworthiness
:
For
this
proverbial
Speech
hath
a
Truth
in
the
literal
meaning
of
it
,
and
also
in
reference
to
the
Scope
,
both
which
belong
to
the
Doctrine
.
A
Fools
voice
is
known
by
the
multitude
of
words
.
Ver.
4.
When
thou
vowest
a
Vow
unto
God
,
defer
not
to
pay
it
:
for
he
hath
no
pleasure
in
Fools
;
pay
that
which
thou
hast
vowed
.
5.
Better
is
it
that
thou
shouldest
not
vow
,
than
that
thou
shouldest
vow
,
and
not
pay
.
HEre
is
the
Third
Direction
for
attaining
to
that
true
spiritual
Peace
and
Contentment
of
Spirit
,
wherein
much
of
Mans
Happiness
attainable
in
this
Life
doth
consist
,
and
it
is
concerning
the
conscionable
and
speedy
performance
of
Vows
made
to
God
;
because
at
publick
Ordinances
,
and
secret
Prayer
,
Men
are
often
ingaged
to
that
Duty
:
Therefore
Solomon
after
he
hath
taught
the
right
way
of
going
about
the
Former
,
now
presses
the
performance
of
the
Latter
,
When
thou
vowest
a
Vow
&c.
he
doth
not
speak
of
any
Rash
or
Unlawful
Vow
,
whereby
men
ingage
themselves
,
it
may
be
to
things
in
themselves
Lawful
,
but
either
rashly
,
or
without
consideration
of
what
may
fall
out
;
such
as
was
Jephtha's
Vow
,
or
for
some
wicked
end
,
as
was
Absalom's
pretended
Vow
in
Hebron
,
much
less
of
Vows
concerning
things
simply
sinful
,
as
that
of
the
Men
who
vowed
to
kill
Paul
.
Act.
23.14
.
seing
such
Vows
being
made
ought
not
to
be
payed
at
all
.
Neither
doth
he
speak
of
these
general
Vows
and
Engagements
,
whereby
all
within
the
Church
(
that
are
capable
)
ought
expresly
to
devot
and
consecrat
themselves
wholly
to
the
Lord
,
&
His
obedience
,
and
to
renunce
the
Service
of
Satan
,
the
World
,
and
their
own
Lusts
:
Seing
these
are
absolutely
necessary
by
vertue
of
Divine
Precepts
,
Ps.
76.12
.
Isa.
19.21
.
and
to
refuse
the
taking
of
such
Vows
is
one
of
the
highest
Sins
whereof
a
Man
can
be
guilty
.
And
the
last
Reason
whereby
he
presseth
the
performance
of
the
Vows
here
spoken
of
agrees
not
to
Vows
of
that
sort
.
Therefore
he
must
be
understood
to
speak
of
Vows
engaging
to
things
lawful
,
but
for
the
particular
time
and
other
circumstances
of
them
,
Arbitrary
,
and
in
our
own
power
:
As
for
Example
,
when
the
Lord's
People
under
some
great
trouble
oblige
themselves
to
Thankfulness
for
a
delivery
,
and
to
express
the
same
,
in
such
a
manner
,
and
at
such
a
time
,
as
is
not
particularly
determined
in
the
Word
of
the
Lord
,
Ps.
116.13
,
14.
Or
when
they
engage
to
abstain
from
lawful
Delights
,
in
such
a
measure
,
and
at
such
particular
occasions
,
for
promoving
of
Mortification
,
or
better
discharging
of
Duties
,
Ps.
132.2
.
to
consecrat
so
much
of
their
time
or
substance
to
some
pious
Use
.
Gen.
28.20
.
Or
when
they
engage
themselves
to
the
practice
or
forbearance
of
things
indifferent
in
their
own
nature
,
as
necessary
for
attaining
some
good
end
,
as
Paul
took
on
the
Vow
of
a
Nazarite
for
the
more
effectual
gaining
of
the
Jews
,
Act.
21.23
.
though
the
thing
was
left
for
that
time
indifferent
.
Now
the
conscionable
and
speedy
performance
of
such
ingagements
the
Wise
Man
presseth
here
by
two
Reasons
,
The
First
is
,
That
God
hath
no
pleasure
in
,
yea
(
as
the
expression
imports
)
he
doth
extremely
detest
and
abhor
such
Fools
as
slight
their
engagements
,
thinking
to
please
him
with
empty
promises
,
whereupon
he
presses
the
duty
again
,
Pay
,
or
(
as
the
word
signifies
)
Perfect
and
Accomplish
that
which
thou
hast
Vowed
,
ver.
4.
The
Second
Reason
is
,
that
it
were
better
not
to
come
under
ingagements
in
such
cases
,
than
to
slight
the
same
being
taken
on
;
by
which
Reason
it
appears
,
he
speaks
of
Vows
about
such
things
as
are
in
a
mans
own
power
,
at
least
such
as
for
the
circumstances
of
them
might
without
sin
have
been
otherwise
resolved
upon
,
but
being
now
determined
,
and
ingaged
unto
,
ought
to
be
conscionably
and
speedily
performed
,
see
Deut.
23
21.22
.
Doct.
1.
It
is
lawful
for
the
Children
of
the
Lord
to
tye
themselves
by
their
express
promise
to
him
,
for
the
performing
of
Duties
at
such
times
,
or
with
such
other
circumstances
,
as
are
not
particularly
determined
in
the
word
,
and
which
without
sin
might
have
been
otherwise
condescended
upon
;
providing
always
they
neither
tye
themselves
,
to
any
thing
in
confidence
of
their
own
strength
,
nor
to
any
thing
that
is
impossible
,
or
may
be
prejudicial
to
any
other
necessary
duty
,
which
may
be
for
the
circumstances
of
it
more
particularly
determined
;
but
only
to
such
things
as
Christian
prudence
,
walking
by
the
general
Rules
of
the
word
,
and
waiting
for
the
promised
Spirit
to
lead
them
in
all
Truth
,
may
direct
them
unto
,
that
so
they
may
be
the
more
incited
to
Duty
;
and
may
thereby
declare
their
hearty
Approbation
of
,
and
Desire
to
be
at
their
Duty
Psal.
119
.
62-106
.
For
of
such
ingagements
Solomon
here
speaks
,
and
supposes
them
to
be
lawful
,
else
he
would
not
press
the
performance
of
them
,
nor
affirm
their
case
to
be
better
that
make
them
not
,
than
theirs
who
having
made
them
,
perform
them
not
,
When
thou
vowest
a
Vow
unto
God
,
defer
not
to
pay
it
.
2.
All
lawful
Vows
,
especially
Religious
,
are
only
to
be
made
to
the
Lord
,
not
to
Angels
,
or
Saints
departed
,
there
being
neither
precept
nor
example
in
Scripture
for
Vows
of
that
nature
,
whereof
there
are
many
among
the
Papists
:
For
so
much
is
clearly
intimat
here
,
When
thou
vowest
a
Vow
unto
God
,
defer
not
to
pay
it
.
3.
The
first
opportunity
of
performing
lawful
Vows
ought
to
be
imbraced
,
considering
that
the
edge
and
zeal
which
the
heart
usually
hath
in
making
them
,
will
soon
wear
away
,
and
Satan
will
not
fail
to
coin
and
suggest
difficulties
,
yea
impossibility
of
performing
them
,
and
we
our selves
may
shortly
be
out
of
capacity
for
the
same
,
Therefore
(
saith
the
wise
man
here
)
When
thou
vowest
a
Vow
,
defer
not
to
pay
it
.
4.
The
Lord
is
so
far
from
taking
Pleasure
in
fair
promises
,
which
are
not
backed
with
real
endeavours
after
performance
,
that
he
doth
extremely
abhorr
the
persons
that
offer
such
promises
to
him
▪
and
make
no
conscience
of
performance
,
as
is
imported
in
this
Expression
,
He
hath
no
pleasure
in
Fools
.
5.
When
men
postpone
the
paying
of
their
Vows
,
or
performing
of
the
Duties
whereunto
they
have
engaged
themselves
,
they
do
prove
themselves
Fools
in
Gods
sight
,
however
Satan
,
and
their
own
Hearts
suggest
to
them
that
they
are
Wise
in
waiting
for
a
fitter
opportunity
,
or
a
better
disposition
,
for
so
they
are
here
called
,
He
hath
no
Pleasure
in
Fools
,
6.
The
Pleasure
,
or
Displeasure
of
God
,
should
be
the
great
motive
to
put
men
to
Duty
,
or
make
them
afraid
to
neglect
it
,
therefore
is
this
made
the
first
Reason
of
the
Duty
here
pressed
,
He
hath
no
Pleasure
in
Fools
.
7.
Our
Vows
are
imperfect
things
till
they
be
performed
,
and
so
we
should
have
little
satisfaction
,
though
we
have
gained
the
consent
and
engagement
of
our
hearts
to
Duty
,
till
we
be
at
performance
of
it
:
For
the
word
,
Pay
,
signifies
to
Perfect
or
Accomplish
,
Pay
that
which
thou
hast
Vowed
.
8.
Though
we
cannot
without
sin
withold
our
hearts
from
engaging
to
Duties
in
the
season
of
them
(
though
this
be
not
particularly
determined
in
the
Word
,
seing
it
may
be
known
by
the
general
Rules
thereof
,
and
by
imploying
the
promised
Spirit
to
teach
us
how
to
apply
them
)
nor
can
we
without
sin
forbear
any
thing
,
though
never
so
indifferent
in
its
own
nature
,
when
our
Neighbours
Edification
requires
us
to
practise
it
,
whether
we
have
taken
on
express
and
formal
Engagements
upon
our selves
to
that
purpose
,
or
not
;
yet
it
is
a
greater
Guilt
in
Gods
Sight
to
forbear
such
a
thing
in
the
season
of
it
,
after
we
have
come
under
the
Vows
of
God
to
perform
it
,
than
it
would
have
been
before
,
seing
now
we
falsifie
our
express
promise
and
avowed
purpose
to
God
:
For
this
is
the
second
Reason
,
Better
it
is
that
thou
shouldest
not
vow
,
than
that
thou
shouldest
vow
and
not
pay
.
Ver.
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
voice
,
and
destroy
the
work
of
thine
hands
?
7.
For
in
the
multitude
of
Dreams
,
and
many
Words
,
there
are
also
diverse
Vanities
;
but
fear
thou
God
.
THe
Preacher
having
given
direction
concerning
the
speedy
performing
of
lawful
Vows
,
and
that
in
order
to
the
attaining
and
entertaining
of
true
Peace
and
Contentment
,
which
is
his
Scope
,
he
giveth
here
a
Fourth
Direction
for
the
same
end
,
concerning
rash
Vows
or
sinful
Engagements
.
And
First
,
He
holds
forth
this
Direction
or
Disswasive
in
Two
Branches
:
The
One
is
,
that
Men
should
restrain
themselves
from
uttering
such
rash
and
unadvised
Purposes
,
as
being
once
determined
,
do
in
a
manner
force
them
to
the
Execution
of
them
,
they
apprehending
themselves
under
a
sort
of
necessity
to
act
what
they
have
rashly
vowed
:
For
to
suffer
the
Mouth
to
cause
the
Flesh
to
sin
,
is
when
Men
are
so
distempered
with
the
excess
of
Grief
,
Anger
,
or
the
like
humane
Passions
,
that
they
are
not
able
to
restrain
themselves
,
but
do
give
away
(
as
the
Word
is
here
)
their
Mouths
to
vent
their
rash
Purposes
;
and
this
being
done
,
they
apprehend
themselves
under
a
necessity
to
stand
to
their
Engagements
,
though
never
so
sinful
,
and
so
cause
their
Flesh
,
or
their
whole
Man
(
for
which
the
Flesh
is
oft
put
in
Scripture
,
Gen.
6
:
12.
Rom.
3.20
.
)
to
be
active
in
performing
their
rash
and
sinful
Undertakings
,
as
is
clear
in
the
Example
of
Herod
,
Mark
6.26
.
The
other
Branch
of
this
Direction
,
is
a
disswasive
from
extenuating
such
Rash
and
Sinful
Vows
,
when
they
are
discovered
to
be
such
,
Neither
say
thou
it
was
an
Errour
,
a
Mistake
,
or
some
light
Fault
,
which
is
not
to
be
understood
as
if
such
rash
Vows
were
not
Errours
,
and
so
not
to
be
acknowledged
as
such
,
but
because
they
proceed
often
rather
from
Mens
Inconsideration
,
and
want
of
the
Fear
of
God
,
as
is
imported
in
the
Remedy
of
them
,
held
forth
afterward
,
than
from
their
simple
Ignorance
and
Mistake
;
therefore
he
would
have
Men
not
casting
them
so
lightly
by
their
hand
,
but
rather
looking
upon
them
as
a
more
heinous
Sin
,
and
so
deserving
a
worse
Name
.
Secondly
,
He
bears
in
this
Direction
by
several
Reasons
:
The
First
is
imported
in
the
First
Branch
,
that
such
rash
undertakings
involve
the
whole
Person
in
guiltiness
,
as
it
were
by
necessitating
him
to
act
these
Purposes
.
The
Second
is
exprest
in
the
Second
Branch
,
and
is
mainly
against
the
Extenuation
of
them
,
in
those
Words
,
Before
the
Angel
;
which
Reason
though
it
have
force
,
taking
the
Angel
either
for
any
publick
Minister
of
God
,
who
hath
that
Name
both
in
the
New
and
Old
Testament
,
Mal.
2.7
.
Rev.
1.20
.
And
so
it
may
be
taken
here
for
the
Priest
,
before
whom
,
according
to
the
Form
of
Worship
in
Solomon's
time
,
Sins
of
Ignorance
(
as
it
is
here
supposed
Men
will
pretend
their
rash
Vows
to
be
)
were
to
be
Confessed
,
Lev.
4.4
,
5
,
6.
Or
taking
it
for
any
of
the
Created
Angels
of
Heaven
,
whom
the
Scripture
frequently
sets
forth
as
Witnesses
of
our
Actions
,
especially
in
Religious
Matters
1
Cor.
11.10
.
Yet
considering
that
the
Reason
being
understood
of
either
of
these
,
doth
necessarly
include
and
imply
the
presence
of
him
who
is
the
Great
Angel
of
the
Covenant
,
Mal.
3.1
.
And
because
the
word
Angel
here
hath
such
an
Article
,
as
the
Scripture
useth
to
prefix
to
Christs
name
,
and
likewise
,
because
if
we
take
it
thus
,
The
Argument
is
strongest
,
Therefore
it
seems
safest
to
rest
in
this
that
the
Argument
is
drawn
from
his
presence
,
who
is
a
Witness
and
Avenger
of
Rash
Vows
,
and
Mens
Extenuations
thereof
.
The
Third
Reason
is
taken
from
the
just
displeasure
of
God
with
such
rash
Engagements
,
and
the
slighting
of
them
,
Why
(
saith
he
)
should
God
be
Angry
?
the
word
signifies
Foaming
Anger
,
not
as
if
there
were
any
Passion
or
Fury
in
God
,
as
uses
to
be
in
man
,
but
his
just
displeasure
is
so
exprest
,
because
we
cannot
fear
it
as
we
ought
,
except
we
take
it
up
under
the
similitude
of
a
mans
Rage
;
which
makes
him
Foam
with
Anger
,
and
desire
to
be
avenged
upon
his
Enemy
.
And
he
puts
this
Reason
in
a
Question
,
thereby
pressing
the
Rash
and
Inconsiderat
man
,
to
consider
his
hazard
;
Neither
is
the
Question
to
be
so
understood
,
as
if
the
Lord
had
no
Reason
to
be
Angry
,
but
by
it
he
would
have
Men
convinced
of
their
Folly
in
adventuring
so
rashly
upon
His
Displeasure
,
and
making
so
light
of
that
which
so
highly
provokes
Him
.
The
Fourth
Reason
is
taken
from
the
effect
of
God's
displeasure
,
and
that
is
the
Destruction
of
the
work
of
mens
hands
,
the
meaning
whereof
is
,
that
hereby
men
provoke
God
to
blast
,
and
turn
to
nothing
,
their
most
serious
undertakings
,
and
Works
wherein
they
take
most
pleasure
,
even
by
their
rashness
in
Vowing
,
and
slighting
of
their
guilt
in
so
doing
.
The
Fifth
Reason
is
,
that
there
are
many
sins
,
and
consequently
many
sorrows
and
disappointments
attending
this
one
sin
of
rash
Vowing
,
both
which
are
signified
by
this
word
,
Diverse
Vanities
,
and
this
is
illustrate
by
a
similitude
which
hath
this
force
,
as
in
the
multitude
of
mens
Dreams
,
there
are
many
vain
and
vexing
Fancies
,
So
,
in
many
words
,
especially
in
multiplying
rash
Vows
,
there
are
many
sinful
Vanities
,
and
grievous
Disappointments
following
thereupon
:
For
frequently
in
Scripture
when
two
Sentences
are
thus
coupled
together
,
a
Comparison
or
similitude
between
them
is
imported
,
see
Isai.
53.7
.
Prov.
17.
●
.
Lastly
,
He
prescribes
the
true
remedy
of
this
rashness
,
which
is
that
men
study
to
keep
their
hearts
under
a
holy
fear
of
offending
God
,
the
want
whereof
is
the
cause
of
the
forementioned
Miscarriage
:
And
this
may
safely
be
looked
upon
as
a
Fifth
Direction
for
attaining
to
true
Peace
and
Contentment
of
Spirit
.
Hence
Learn
1.
So
great
is
the
force
of
unmortified
Corruption
in
Men
who
have
not
the
powerful
Restraint
of
God's
Grace
,
and
the
use
of
sanctified
Reason
to
bridle
their
Passions
,
that
the
very
Members
of
their
Body
have
a
great
Propension
to
serve
the
corrupt
inclinations
of
their
Soul
:
And
when
one
Member
is
given
up
to
act
any
Wickedness
,
it
hath
as
it
were
a
constraining
power
,
to
carry
all
the
rest
along
with
it
,
to
concur
with
and
be
subservient
to
it
in
committing
more
Iniquity
,
see
Jam.
3.4
,
5.
&c.
For
Solomon
speaks
of
the
Mouth
as
strongly
inclining
to
speak
Rashly
,
and
of
the
same
having
done
so
,
as
having
a
commanding
power
over
the
rest
of
the
Members
,
which
must
flow
from
the
Corruption
of
Nature
,
while
he
saith
,
Suffer
not
thy
Mouth
to
cause
thy
Flesh
to
sin
.
2.
Men
are
so
proud
of
their
own
Wit
,
naturally
,
and
so
unwilling
to
be
esteemed
Rash
and
Inconsiderat
,
that
when
they
have
proven
themselves
to
be
so
in
their
Words
,
they
will
rather
prove
themselves
to
be
so
also
by
their
Deeds
,
in
executing
what
they
have
rashly
resolved
,
than
by
their
forbearance
thereof
seem
to
take
with
their
own
Rashness
:
For
it
is
here
supposed
,
that
if
once
a
Rash
Vow
escape
the
Mouth
,
it
will
readily
carry
the
whole
Man
to
the
execution
of
it
,
and
that
very
forcibly
,
while
it
is
said
,
Suffer
not
thy
Mouth
to
cause
thy
Flesh
to
sin
.
3.
They
that
would
entertain
true
Peace
and
Tranquility
of
Mind
,
must
be
very
careful
to
Bridle
their
Tongues
,
and
set
a
watch
before
the
door
of
their
Lips
;
and
for
that
end
,
to
watch
over
their
Spirits
,
that
their
Affections
and
Passions
swell
not
over
the
Banks
,
which
often
occasions
their
rash
Purposes
,
there
being
nothing
that
more
ordinarly
marrs
the
peace
of
those
,
who
are
otherwise
tender
Walkers
,
than
Rashness
in
discourse
,
1
Pet.
3.10
.
For
this
is
a
farther
Direction
for
entertaining
true
Peace
and
Contentment
of
Spirit
,
Suffer
not
thy
Mouth
to
cause
thy
Flesh
to
sin
.
4.
The
difficulty
of
Mens
restraining
themselves
from
the
execution
of
their
rash
Purposes
,
should
make
them
very
serious
,
and
deliberat
in
taking
on
Vows
,
that
if
they
cannot
get
them
kept
from
stirring
within
,
they
may
shut
their
Mouths
,
and
hold
them
within
Doors
,
for
being
once
out
,
they
will
readily
Cause
,
or
imperiously
Command
the
Flesh
to
execute
them
,
as
this
expression
emphatically
runs
in
the
Original
,
and
may
be
looked
upon
as
having
a
Reason
in
the
bosome
of
it
for
disswading
Men
from
venting
their
rash
Purposes
,
taken
from
the
force
and
power
which
these
have
upon
their
Wills
in
order
to
the
execution
of
them
,
Suffer
not
thy
Mouth
to
cause
thy
Flesh
to
sin
.
5.
When
Men
cannot
altogether
deny
their
Guiltiness
,
they
are
very
prone
to
extenuate
the
same
,
and
to
give
their
Sins
very
favourable
Names
,
that
they
may
not
disturb
their
own
false
Peace
,
nor
put
themselves
in
fear
of
that
Wrath
which
will
certainly
follow
,
and
might
be
fled
from
,
if
they
would
look
upon
their
Sins
in
the
own
Colours
,
and
cloathed
with
the
own
Aggravations
thereof
:
For
that
it
is
ordinary
with
Men
so
to
do
,
is
imported
in
this
second
Branch
of
the
Disswasive
,
Neither
say
thou
it
was
an
Errour
.
6.
Jesus
Christ
the
Mediator
and
Great
Angel
of
the
Covenant
,
Who
hath
a
more
Excellent
Name
than
any
created
Angel
.
Heb.
1.4
.
is
a
present
Witness
not
only
of
Mens
Actions
,
but
of
their
Words
,
even
such
as
are
most
rash
,
and
which
they
themselves
think
scarcely
worthy
to
be
taken
notice
of
,
and
not
only
of
their
rash
Words
,
but
of
their
Extenuations
of
the
same
;
the
consideration
whereof
should
be
a
powerful
Motive
to
make
Men
watchful
over
their
Words
:
For
this
is
a
Reason
of
the
Disswasive
from
rash
Vowing
,
especially
from
extenuating
of
it
,
that
it
is
done
before
him
.
Neither
say
thou
before
the
Angel
that
it
was
an
Errour
.
7.
It
is
no
less
a
Provocation
of
God
to
extenuat
Sin
,
than
to
commit
it
:
Yea
,
it
is
a
greater
,
it
being
a
new
Sin
added
to
the
former
,
for
covering
of
it
,
yea
a
defending
of
it
in
a
great
part
:
For
this
third
Reason
is
especially
to
be
referred
to
the
second
Branch
of
the
Disswasive
from
the
extenuating
of
Sin
.
Why
should
God
be
angry
at
thy
Voice
?
8.
Though
there
be
no
Passion
in
God
as
uses
to
be
in
men
,
Isa.
27.4
.
yet
they
that
speak
,
or
act
contrary
to
His
Will
,
may
find
such
dreadful
Effects
following
upon
His
just
Displeasure
,
as
Men
use
to
apprehend
upon
the
incensed
Fury
of
those
who
are
inraged
against
them
,
and
so
ought
they
to
set
forth
His
Wrath
to
their
own
Hearts
for
deterring
them
from
Sin
:
Therefore
is
His
Displeasure
here
set
forth
by
a
word
signifying
Foaming
Anger
,
which
is
only
incident
to
Men
when
they
are
beyond
measure
commoved
with
Passion
:
Why
should
God
be
Angry
,
&
c.
?
9
The
Terrour
of
the
Lord
,
as
well
as
His
Loving
Kindness
,
should
be
considered
by
His
People
,
for
restraining
their
Hearts
from
what
is
Evil
in
His
Sight
,
especially
seing
they
are
often
in
such
distemper
,
through
security
and
love
to
their
Idols
,
that
considerations
of
His
Love
have
little
weight
with
them
;
therefore
is
this
here
held
forth
as
a
reason
of
the
former
Disswasive
,
Why
should
God
be
Angry
at
thy
Voice
?
10.
If
Men
would
exercise
their
Reason
,
they
might
see
their
own
Folly
in
adventuring
upon
God's
Displeasure
so
rashly
as
they
do
,
and
in
extenuating
of
their
Guilt
when
they
have
done
so
:
For
this
Question
is
put
to
Mens
Consciences
,
importing
that
they
cannot
give
a
Reason
for
their
Practice
,
and
that
Conscience
being
put
to
it
,
they
could
not
but
see
themselves
unreasonable
.
Why
should
God
be
Angry
at
thy
Voice
?
11.
Though
the
Lord
may
long
suffer
the
Work
of
Mens
hands
to
prosper
,
who
are
walking
contrary
to
Him
,
and
provoking
Him
to
destroy
them
;
yet
such
Men
take
the
nearest
course
to
destroy
their
own
works
,
who
do
any
thing
sinful
to
make
themselves
prosperous
,
and
the
prospering
of
their
works
is
but
a
Fore-runner
of
the
Destruction
of
them
.
For
this
which
is
sometimes
verified
here
,
is
held
forth
as
that
which
is
to
be
at
last
verified
of
all
that
continue
to
provoke
the
Lord
,
He
will
destroy
the
work
of
thine
hands
.
12.
Even
these
Sins
which
Men
account
least
of
may
draw
down
these
Strokes
which
they
account
the
sorest
of
any
other
,
and
that
especially
because
they
extenuate
these
Sins
:
For
there
is
nothing
that
Men
value
more
,
than
the
Works
of
their
own
hands
,
and
nothing
is
more
grievous
than
the
destruction
of
these
:
And
therefore
the
destruction
of
them
is
here
threatned
as
a
Consequent
of
God's
Displeasure
,
incensed
by
Mens
rash
Vows
.
and
their
extenuating
of
them
,
Why
should
God
be
Angry
at
thy
Voice
,
and
destroy
the
work
of
thy
hands
?
13.
There
is
in
every
Sin
many
Provocations
of
God
,
and
consequently
a
multitude
of
Miseries
attending
the
same
.
Any
one
Sin
,
be
it
Rash
Vowing
,
or
Extenuating
thereof
,
proves
these
that
are
guilty
of
it
,
to
be
ignorant
of
God
,
or
forgetful
of
His
Presence
,
Terrour
,
and
Justice
,
and
to
have
little
Fear
of
Him
in
their
hearts
,
and
so
draws
down
Destruction
upon
all
their
Undertakings
:
For
both
the
multitude
of
Provocations
,
and
the
many
Miseries
attending
the
same
,
are
comprehended
under
the
Diverse
Vanities
here
spoken
of
;
and
particularly
Mens
disappointment
of
their
Undertakings
is
imported
in
the
Similitude
here
brought
in
to
illustrat
this
Reason
,
that
as
in
Dreams
Men
feed
themselves
with
many
vain
fancies
,
and
hopes
f
great
things
,
which
are
all
evanished
when
they
awake
:
So
,
●
many
words
,
especially
rash
and
inconsiderat
Engagements
,
and
slighting
of
the
Sin
of
them
,
There
are
diverse
Vanities
.
14.
The
Fear
of
offending
God
,
flowing
from
the
consideration
of
His
Terrour
,
Job
31.23
.
His
Goodness
,
Hos.
3.5
.
and
especially
the
experience
of
His
proneness
to
pardon
,
Ps.
130.4
.
is
the
most
kindly
and
powerful
Restraint
to
keep
Men
from
Sin
,
the
best
remedy
of
their
Rashness
,
and
of
their
Impenitency
and
Extenuating
of
it
;
And
the
want
of
this
is
the
ause
of
all
that
is
here
disswaded
from
:
For
as
a
Remedy
innuating
the
cause
of
this
Distemper
,
this
is
here
prescribed
,
ut
fear
thou
God
.
Ver.
8
If
thou
seest
the
oppression
of
the
Poor
,
and
violent
perverting
of
Judgement
and
Justice
in
a
Province
,
marvel
not
at
the
matter
:
For
he
that
is
higher
than
the
highest
regardeth
,
and
there
be
higher
than
they
.
HEre
is
a
Sixth
Direction
for
attaining
to
true
Peace
and
Tranquility
of
Mind
,
the
Summ
whereof
is
,
That
Men
should
labour
to
acquiesce
unto
the
powerful
Providence
of
God
,
ordering
all
sad
Dispensations
for
the
good
of
them
that
Fear
Him
,
and
so
walk
in
the
practice
of
the
former
Direction
.
And
for
this
end
he
First
supposes
that
the
Godly
(
of
whom
,
and
to
whom
mainly
he
speaks
here
)
being
Poor
,
and
in
a
very
mean
condition
in
the
World
,
will
meet
with
grievous
Oppressions
from
the
World
,
in
all
their
outward
enjoyments
,
and
have
what
is
their
Right
both
taken
and
detained
from
them
,
as
the
Word
Oppression
signifies
,
by
the
turning
of
Justice
and
Law
,
whence
these
Oppressed
Ones
might
expect
a
Redress
of
former
Wrongs
,
into
farther
Violence
and
Oppression
of
them
.
Next
.
He
disswads
from
Marvelling
,
or
being
Astonished
,
and
Stupified
(
as
the
Word
signifies
)
at
this
Matter
,
or
as
it
is
in
the
Original
,
at
this
Will
or
Purpose
,
to
wit
,
either
the
perverse
will
of
wicked
Men
,
and
their
Cruel
Purposes
driving
them
on
to
such
Oppression
,
and
Injustice
;
or
rather
the
Wise
and
Good
Will
of
God
,
permitting
and
ordering
it
to
be
so
for
good
Ends.
So
that
this
Disswasive
is
not
to
be
understood
as
if
it
were
a
fault
simply
to
Admire
Mens
Wickedness
,
and
their
unreasonable
Dealing
with
Poor
People
:
For
so
Men
may
safely
marvel
at
the
Matter
,
Isai
.
1.21
.
But
it
is
such
a
Marvelling
that
is
here
condemned
,
as
hath
with
it
Fretting
,
and
Anxiety
flowing
from
Ignorance
,
or
Inconsideration
of
the
Lord
's
Wise
Ends
in
permitting
of
it
,
as
tendeth
to
Stupify
(
as
the
Word
signifies
)
and
so
to
discourage
the
Hearts
of
the
Poor
in
the
way
of
Well
doing
.
And
Thirdly
,
He
presseth
this
Disswasive
by
Three
Reasons
,
First
,
From
the
Highness
or
Eminencie
of
the
Lord
,
in
His
Power
,
Justice
,
and
other
Perfections
;
and
this
he
sets
forth
comparatively
,
as
that
which
is
far
above
the
highest
Oppressours
on
Earth
.
Secondly
,
From
His
Regard
unto
,
or
(
as
the
Word
signifies
)
watching
over
all
their
Wrongs
to
Avenge
them
and
over
themselves
to
Preserve
and
Reward
them
,
who
hold
on
in
His
Way
notwithstanding
of
such
opposition
Thirdly
,
From
the
multitude
of
Instruments
whom
the
Lord
hath
to
imploy
,
especially
the
Angels
(
whose
Ministry
He
makes
use
of
,
for
executing
His
Judgements
upon
Proud
and
Unjust
Oppressours
)
any
one
of
whom
is
Higher
,
or
more
eminent
for
Power
,
than
all
the
Oppressours
in
the
World
,
Isai.
37.36
.
Hence
Learn
1.
They
that
walk
most
closely
by
the
Rule
of
the
Word
,
may
expect
the
worst
usage
in
the
World
,
even
to
be
either
by
Fraud
or
Violence
,
Robbed
of
their
outward
Comforts
,
or
kept
from
the
possession
of
what
is
their
own
,
and
while
they
have
recourse
to
these
that
are
in
power
for
Redress
,
to
see
no
hopes
of
Relief
from
them
,
but
rather
to
meet
with
encrease
of
their
Wrongs
,
and
new
Injuries
from
such
as
should
redress
them
,
and
that
in
every
place
of
the
Country
where
they
live
:
For
this
is
the
case
wherein
those
to
whom
the
former
Direction
is
given
,
are
supposed
to
be
,
If
thou
seest
the
oppression
of
the
Poor
,
and
violent
perverting
of
Judgement
and
Justice
in
a
Province
.
&c.
2.
Although
the
Lord
hath
given
very
frequent
forewarning
of
hard
usage
in
the
World
to
his
people
,
having
made
the
same
the
ordinary
Lot
of
the
best
of
them
,
Heb.
11.
And
manifested
his
purpose
in
permitting
it
,
to
be
such
as
may
comfort
his
own
Psal.
92
7.
Rom.
8.28
So
as
there
is
no
ground
for
any
of
them
to
Marvel
at
such
fiery
trials
,
yet
so
little
are
his
Forewarnings
minded
by
the
best
Heb.
12.5
.
so
apt
are
they
to
promise
ease
and
prosperity
to
themselves
Psal.
30.6
.
And
so
little
acquainted
with
his
Wise
and
Gracious
Ends
in
sad
Dispensations
Psal
,
36.6
.
that
they
are
ready
to
admire
excessively
,
to
be
astonished
and
perplexed
,
at
the
sight
of
such
Dispensations
,
not
knowing
what
to
do
.
For
,
their
proneness
to
be
so
affected
with
sad
Dispensations
,
is
imported
in
this
disswasive
,
If
thou
seest
Oppression
,
&c.
Marvel
not
at
the
matter
.
3.
They
that
would
possess
true
Peace
and
quietness
of
Spirit
,
must
resolve
to
follow
their
Duty
,
through
variety
of
grievous
injuries
from
the
World
for
their
so
doing
,
and
must
learn
to
furnish
themselves
with
such
considerations
of
Gods
greatness
,
and
respect
to
his
people
,
as
may
make
them
digest
all
their
sufferings
,
and
not
marvel
at
them
;
And
consequently
they
that
would
direct
people
how
to
intertain
true
contentment
,
must
not
only
press
their
Duty
upon
them
,
but
also
guard
their
hearts
with
suitable
grounds
of
incouragement
against
such
Opposition
as
they
may
meet
with
in
the
World
,
as
here
Solomon
doth
,
Marvel
not
at
the
matter
,
for
he
that
is
Higher
then
the
Highest
regardeth
.
4.
Patient
bearing
of
wrongs
,
in
the
way
of
wel-doing
,
reverencing
the
Lord
,
and
acquiescing
in
his
Gracious
purpose
concerning
these
,
without
perturbation
or
Marveling
at
them
,
is
a
mark
of
a
right
Worshipper
of
God
,
and
of
one
that
is
principled
with
the
fear
of
His
Name
:
For
after
Solomon
hath
prest
right
Worship
,
in
publick
and
secret
,
and
the
fear
of
God
as
the
right
fountain
thereof
,
he
presseth
this
,
as
the
evidence
or
mark
of
those
If
thou
seest
Oppression
,
&c.
Marvel
not
at
the
matter
.
5.
Poor
opprest
People
,
especially
the
Godly
,
are
not
Unregarded
by
the
Lord
,
as
they
are
apt
in
that
condition
to
apprehend
Isai.
49
,
14.
But
he
doth
carefully
Watch
over
(
as
the
word
here
translated
Regard
signifies
)
all
their
wrongs
to
rectify
them
Psal.
10.17.18
.
Over
their
Oppressours
to
restrain
and
punish
them
Psal.
76.10
.
And
over
their
patient
continuance
in
wel-doing
under
sufferings
,
Graciously
to
reward
it
in
due
time
Rev.
3.10
.
&c.
For
this
is
one
Reason
why
they
should
not
Marvel
at
such
hard
dealing
,
Because
he
who
is
Higher
than
the
Highest
regardeth
.
6.
As
the
Lord
is
incomparably
eminent
in
all
his
perfections
,
his
Power
,
Wisdom
and
the
like
,
which
may
be
comfortable
to
his
People
,
and
formidable
to
their
Enemies
,
considering
that
he
hath
the
Highest
on
earth
under
His
feet
as
Grass-hoppers
Isai
40.22.23
.
And
can
easily
confound
and
crush
them
with
a
look
,
so
as
they
shall
no
more
trouble
His
people
,
Exod.
14.24
.
So
the
consideration
of
his
Highness
,
and
the
lowness
of
the
greatest
on
earth
being
compared
with
him
,
should
hold
up
the
hearts
of
them
that
know
him
,
from
sinking
under
discouragement
,
and
fainting
for
fear
of
trouble
from
the
greatest
,
especially
seing
this
High
and
Lofty
One
hath
humbled
Himself
to
become
theirs
by
Covenant
;
For
thus
is
he
set
forth
to
guard
against
the
fear
of
flesh
,
He
that
is
Higher
then
the
Highest
.
&c.
7.
The
Lords
publick
Ministers
should
make
use
of
these
grounds
of
Comfort
,
for
guarding
the
hearts
of
His
people
against
Temptations
and
Discouragements
in
their
way
,
wherewith
themselves
have
been
comforted
by
God
,
see
2
Cor.
1.4
.
For
this
Ground
taken
from
the
Lord's
Greatness
,
and
Regard
to
his
suffering
people
,
which
Solomon
here
holds
forth
to
others
,
for
quieting
their
hearts
under
trouble
,
is
the
same
which
he
had
made
use
of
himself
in
the
like
case
Eccles.
3.16.17
.
Marvel
not
at
the
matter
,
for
he
that
is
Higher
,
&c.
8.
Whensoever
the
Lord's
People
are
troubled
and
amazed
at
the
sight
or
feeling
of
Oppression
,
and
hard
usage
in
the
World
,
they
do
not
believingly
consider
God's
Highness
,
and
Respect
to
His
People
as
they
ought
:
For
the
consideration
of
both
is
here
presented
to
guard
them
that
they
marvel
not
at
this
matter
,
importing
them
ready
to
forget
,
or
not
believingly
to
consider
the
same
,
and
their
so
doing
to
be
the
cause
of
that
Distemper
,
Marvel
not
at
the
matter
,
for
he
that
is
Higher
than
the
Highest
regardeth
.
9.
Though
the
Lord
stand
not
in
need
of
help
from
Creatures
,
for
the
Protection
of
His
Church
,
and
Destruction
of
His
Enemies
;
yet
He
hath
made
to
Himself
great
Hosts
whom
He
imployes
for
these
Ends
,
that
He
may
honour
these
Instruments
,
and
help
His
Peoples
Confidence
,
by
the
consideration
of
the
number
and
power
of
these
Glorious
and
Blessed
Angels
of
His
,
who
are
His
principal
Hosts
,
of
whom
this
last
Clause
may
be
safely
understood
,
which
is
given
as
a
farther
(
at
least
as
an
inlargement
of
the
)
former
ground
of
quieting
the
Hearts
of
the
oppressed
Godly
.
And
there
be
Higher
than
they
,
to
wit
,
than
the
Oppressours
.
Ver.
9.
Morover
the
profit
of
the
earth
is
for
all
:
the
King
himself
is
served
by
the
Field
.
THis
Verse
contains
Two
Arguments
to
disswade
from
Oppression
,
against
which
the
Preacher
hath
guarded
these
hearts
of
the
Oppressed
in
the
former
.
The
First
is
,
That
the
Profit
,
or
Increase
(
as
the
Word
signifies
)
of
the
Earth
,
which
it
yields
to
Man
over
and
above
his
own
Subsistence
for
his
Labour
,
is
for
All
;
the
meaning
is
,
it
is
the
Lord's
Allowance
to
All
,
to
the
Poor
as
well
as
the
Rich:
And
therefore
great
Ones
should
not
by
Oppression
suck
all
the
Profit
of
the
Earth
from
the
Poor
,
as
if
it
belonged
to
them
only
.
The
Second
Reason
is
,
That
the
greatest
on
Earth
are
furnished
by
the
Field
,
or
by
the
Fruits
of
the
Earth
,
yielding
Necessaries
to
them
,
and
to
their
Beasts
,
which
serve
them
for
Food
and
Cloathing
:
And
this
Furniture
coming
to
their
hands
,
through
the
Pains
and
Industry
of
the
Poor
,
they
ought
not
to
be
Oppressed
by
the
Great
.
Hence
Learn
1.
The
Lord
hath
so
far
mitigate
the
Curse
inflicted
upon
the
Earth
for
Man's
first
Sin
,
in
eating
the
Forbidden
Fruit
thereof
,
that
it
will
yield
Increase
and
Profit
to
the
Labourer
for
his
pains
,
wherein
his
Mercy
is
to
be
acknowledged
:
For
,
saith
Solomon
,
There
is
profit
of
the
Earth
,
to
wit
,
to
the
Labourer
.
2.
The
Earth
is
alike
obedient
and
liberal
to
All
that
cultivat
it
,
whatever
their
Qualifications
be
,
the
Lord
will
not
have
the
Godly
and
the
Wicked
differenced
,
by
the
different
success
of
their
Labours
in
the
Earth
,
that
is
common
to
both
:
For
the
profit
of
the
Earth
is
for
all
.
3.
When
Great
Men
that
are
exeemed
from
Labouring
of
the
Ground
,
see
that
the
Earth
doth
answer
the
poor
Labourer
,
as
readily
as
it
would
do
the
King
,
if
he
should
put
his
hand
to
the
Plough
or
Spade
,
it
should
bring
them
to
consider
that
the
Profit
of
the
poor
Man's
Labour
is
the
Lord's
Allowance
to
him
,
and
so
should
deterr
them
from
robbing
him
of
it
by
Oppression
:
For
this
may
be
taken
as
an
Argument
to
disswade
from
Oppression
,
The
profit
of
the
Earth
is
for
all
.
4.
When
poor
Labourers
of
the
Ground
have
nothing
for
their
pains
,
but
what
is
absolutely
necessary
for
their
Subsistence
,
by
reason
of
the
rigid
Exactions
of
their
Superiours
,
they
have
not
then
what
the
Lord
allows
upon
them
,
which
is
the
Profit
,
or
,
as
the
Word
signifies
,
the
Increase
,
the
Abundance
or
Overplus
,
to
wit
,
something
to
provide
for
their
Posterity
,
and
to
imploy
for
pious
Uses
.
When
they
have
scarce
Subsistence
though
the
Earth
yields
Abundance
,
their
Superiours
cannot
clear
themselves
of
Oppression
:
For
this
is
an
Argument
to
disswade
from
Oppression
,
that
the
Increase
,
or
Overplus
(
as
the
Word
is
)
of
the
Earth
is
for
all
.
5.
Proud
Oppressours
look
upon
the
Profit
and
Increase
of
the
Poors
Labour
,
as
if
it
were
only
appointed
for
them
,
and
the
Poor
were
only
their
Slaves
and
Servants
,
to
lay
all
up
for
their
use
,
and
often
would
allow
nothing
to
them
,
but
that
they
see
they
cannot
have
their
Service
,
nor
acquire
any
thing
to
themselves
,
except
the
Poor
did
some
way
subsist
:
For
this
may
be
looked
upon
as
contradicting
the
opinion
of
proud
Oppressours
,
That
The
Profit
of
the
Earth
belongs
only
to
them
.
The
Profit
of
the
Earth
is
for
All.
6.
Kings
,
and
Great
Men
in
the
World
should
consider
how
they
are
furnished
with
Food
and
Cloathing
,
even
by
the
Field
Blessed
from
Above
,
and
Cultivated
by
the
Poor
,
that
so
they
may
acknowledge
their
Superiour
,
without
whose
Blessing
they
would
starve
,
and
may
be
comfortable
to
,
not
Oppressours
of
their
Inferiours
:
For
to
this
end
is
this
said
:
The
King
himself
is
served
by
the
Field
.
Ver.
10.
He
that
loveth
Silver
shall
not
be
satisfied
with
Silver
:
nor
he
that
loveth
abundance
with
increase
:
this
is
also
Vanity
.
11.
When
goods
increase
,
they
are
increased
that
eat
them
:
and
what
good
is
there
to
the
owners
thereof
,
saving
the
beholding
of
them
with
their
eyes
?
IN
this
second
part
of
the
Chapter
he
disswades
from
Covetousness
,
or
the
inordinat
love
of
things
Worldly
,
as
one
main
hinderance
in
the
way
to
Blessedness
,
concerning
which
he
gave
directions
in
the
former
part
.
And
this
he
doth
by
several
Reasons
:
The
First
is
,
That
there
is
no
satisfaction
to
a
mans
minde
in
things
Worldly
,
whether
Silver
,
under
which
is
comprehended
all
Coin
,
or
precious
Mettal
,
for
which
men
may
get
other
necessaries
,
or
Abundance
,
to
wit
,
of
any
other
earthly
Commodity
,
though
the
same
Increase
to
never
so
great
a
height
:
whence
he
inferrs
,
that
for
men
to
give
away
their
hearts
unto
such
things
,
as
their
Happiness
,
neglecting
the
way
held
forth
in
the
former
directions
,
is
Vanity
,
that
is
,
it
proves
to
them
,
disappointment
,
and
emptiness
of
Satisfaction
.
The
Second
Reason
(
which
also
proves
the
former
)
is
,
that
as
men
grow
in
Riches
of
any
sort
,
ordinarily
They
are
increased
that
Eat
them
,
either
their
Children
,
Friends
or
Relations
,
are
multiplied
,
or
at
least
Objects
of
Charity
,
upon
whom
Gods
calls
them
to
lay
out
some
of
their
Substance
,
so
as
they
cannot
with
a
good
Conscience
hoard
up
their
Abundance
:
And
Thirdly
,
Though
they
should
,
they
have
no
real
Advantage
by
their
so
doing
;
even
the
Rich
Master
hath
nothing
more
than
the
Poor
Servant
who
hath
Food
and
Raiment
,
except
only
the
Naked
sight
of
what
he
hath
,
which
is
unworthy
to
be
esteemed
his
Happiness
.
Hence
Learn
.
1.
The
Immoderat
love
of
Riches
is
a
sin
which
hath
its
Judgement
in
the
Bosom
of
it
,
the
more
any
one
attain
of
these
things
,
the
more
insatiable
they
are
in
thristing
after
more
.
The
Lord
hath
given
the
Spirits
of
men
so
large
Appetites
,
as
nothing
can
satisfy
them
,
but
himself
who
is
All
in
All
,
For
he
that
loveth
Silver
,
shall
not
be
satisfied
with
Silver
.
2
,
They
that
are
moderat
in
their
desires
after
Worldly
things
,
may
get
a
satisfactory
measure
of
them
,
and
though
that
measure
be
but
small
,
they
may
account
it
sufficient
and
best
for
them
;
yea
if
they
have
the
true
Riches
,
which
are
sufficient
for
their
Happinss
,
even
an
interest
in
the
Lord
,
they
may
be
satisfied
there
with
,
For
it
is
only
He
that
loves
Silver
,
and
loves
Abundance
,
that
Solomon
saith
shall
not
be
satisfied
with
either
.
3.
Every
adorer
of
Mammon
,
doth
not
lay
out
his
love
and
desires
upon
the
same
particular
Objects
,
some
worship
Money
;
Others
who
more
undervalue
that
,
make
their
store
of
Cattel
,
others
their
Merchandice
,
and
others
the
Fruits
of
the
Ground
,
their
Idol
;
Men
cannot
free
themselves
of
that
sin
,
though
they
be
free
of
serving
some
particular
Idoll
that
others
serve
,
seing
there
are
variety
of
Objects
for
the
Covetous
Man
to
pour
out
his
heart
upon
,
and
all
of
them
alike
unsatisfactory
:
Therefore
doth
the
wise
man
here
speak
of
not
only
Silver
,
but
the
Abundance
of
any
other
earthly
commodity
,
He
that
loveth
Silver
shall
not
be
satisfied
with
Silver
,
not
he
that
loveth
Abundance
with
increase
.
4.
Not
only
is
the
greatest
measure
of
Silver
,
or
Abundance
of
other
things
that
any
can
have
unable
to
give
satisfaction
,
but
the
growing
Increase
of
things
of
that
nature
,
is
as
far
from
giving
Satisfaction
to
the
heart
of
him
that
neglects
to
seek
it
in
Gods
favour
and
fellowship
;
For
not
only
is
he
that
loves
Abundance
,
without
any
Satisfaction
in
the
Abundance
he
hath
,
but
he
shall
not
be
satisfied
with
Increase
,
Or
a
growing
income
of
more
and
more
of
that
sort
.
5.
It
is
a
great
proof
of
mens
Vanity
,
and
proves
a
great
disappointment
and
misery
to
them
in
the
end
,
that
they
spend
then
Money
for
that
which
is
not
Bread
,
and
their
Labour
for
that
which
satisfies
not
.
For
this
is
the
Censure
,
and
sentence
of
the
Spirit
of
God
,
past
upon
such
a
course
.
This
also
is
Vanity
.
6.
So
unreasonable
is
that
lust
of
Covetousness
,
that
it
makes
men
who
are
under
the
power
of
it
,
apprehend
Satisfaction
to
be
had
in
that
which
could
not
but
Increase
their
Anxiety
if
they
had
it
.
They
imagine
if
there
were
none
but
themselves
to
injoy
things
earthly
,
they
would
be
happy
,
and
if
it
were
so
,
how
miserable
would
they
be
?
For
this
their
imagination
is
imported
,
while
it
is
given
for
a
Reason
of
their
unsatisfaction
,
that
the
contrary
of
it
comes
to
pass
,
As
goods
increase
,
they
are
Increased
that
eat
them
.
7.
It
is
a
clear
mark
of
a
Covetous
Worldling
who
hath
Mammon
for
his
God
,
that
he
desires
to
enhaunce
all
to
himself
,
and
cannot
willingly
give
out
any
thing
to
an
other
though
of
nearest
Relation
to
him
,
or
such
as
God
calls
him
to
give
out
unto
,
without
great
Vexation
,
and
Increase
of
his
Unsatisfaction
;
For
this
is
a
Reason
why
His
Abundance
satisfies
him
not
,
because
Providence
orders
it
so
,
that
When
his
Goods
are
increased
,
they
are
increased
that
eat
them
,
And
this
Increases
the
covetous
mans
Vexation
.
8.
That
which
doth
increase
the
contentment
of
a
man
mortified
to
the
World
,
increases
the
Anxiety
of
a
worshipper
of
Mammon
.
It
is
a
great
comfort
to
a
Child
of
God
,
when
Abundance
of
the
World
is
laid
to
his
hand
,
that
Providence
offers
him
many
fit
Objects
upon
whom
to
imploy
it
;
But
to
the
Covetous
Worldling
it
is
a
Vexation
to
see
the
number
growing
to
whom
he
ought
to
give
,
and
from
whom
he
cannot
with
a
good
Conscience
withhold
,
and
yet
cannot
get
an
heart
to
give
,
as
is
imported
in
this
Reason
of
his
unsatisfaction
with
his
Increase
,
that
when
Goods
increase
,
they
are
increased
that
eat
them
.
9.
God
doth
never
give
a
man
Riches
,
and
abundance
of
things
Worldly
,
to
hoard
up
beside
him
,
but
when
soever
his
Providence
brings
in
to
him
Abundantly
of
these
things
,
the
same
Providence
affords
Objects
upon
whom
he
is
bound
to
lay
out
a
part
thereof
:
Either
his
Children
are
multiplyed
,
or
the
number
of
his
Servants
and
Followers
is
increased
,
or
the
Poor
run
and
flock
about
him
,
or
some
occurrences
of
Providence
,
meet
him
,
that
will
,
if
he
do
as
he
ought
,
eat
up
a
considerable
part
of
his
increase
;
for
this
is
a
general
truth
,
as
Goods
increase
,
they
are
increased
that
eat
them
.
10.
Beside
what
men
make
use
of
for
their
subsistence
,
and
that
which
they
are
bound
to
give
out
to
others
,
or
imploy
for
necessary
uses
,
there
is
no
true
pleasure
or
profit
by
all
that
men
have
in
the
World
,
yea
they
have
nothing
but
the
naked
sight
of
them
,
which
signifies
little
;
the
consideration
whereof
should
make
men
see
their
Vanity
in
seeking
these
things
as
their
chief
Happiness
:
For
this
is
the
last
Reason
to
this
purpose
,
what
is
there
(
to
wit
beside
what
is
necessary
for
a
mans
subsistence
and
to
bestow
upon
approven
uses
)
To
the
Owner
,
beside
the
beholding
of
them
with
his
Eyes
?
Ver.
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
.
HEre
are
two
farther
Arguments
to
disswade
from
the
immoderate
love
of
things
earthly
;
The
one
is
taken
from
the
advantage
of
moderate
diligence
about
these
things
,
The
Sleep
of
a
Labouring
man
is
sweet
,
saith
he
.
By
the
Labouring
man
here
spoken
of
,
is
meant
mainly
,
1.
Such
an
one
as
for
all
his
Labour
hath
but
little
of
the
World
among
his
hands
,
as
appears
by
this
,
that
he
is
opposed
to
the
Rich
,
who
hath
Abundance
.
Yet
2.
He
is
such
an
one
as
is
supposed
to
be
Labouring
also
for
the
true
Riches
,
otherwise
if
he
were
a
Covetous
Wretch
,
his
want
and
care
to
get
,
would
make
him
as
unquiet
as
the
others
Abundance
,
but
being
moderate
in
diligence
about
his
outward
calling
,
and
serious
in
seeking
the
true
Riches
,
he
hath
sweet
Sleep
and
Rest
both
to
Body
and
Spirit
:
and
this
he
hath
,
though
he
have
but
a
light
Supper
;
his
painful
Labour
,
and
his
good
Conscience
makes
his
Sleep
refreshful
,
and
if
he
eat
more
,
the
Blessing
of
God
upon
his
Healthy
constitution
,
makes
digestion
easie
,
and
so
however
it
be
with
him
,
his
Sleep
is
Sweet
.
The
other
Argument
is
taken
from
that
Anxiety
which
ordinarily
attends
the
Abundance
of
things
Worldly
,
in
those
who
seek
them
as
their
best
portion
:
But
the
Abundance
of
the
Rich
(
saith
Solomon
)
will
not
suffer
him
to
Sleep
.
By
the
Rich
must
be
understood
,
not
simply
every
man
who
hath
Abundance
,
for
Godly
Rich
men
,
such
as
Abraham
and
Job
were
,
have
rest
to
Body
and
Spirit
allowed
upon
them
;
But
the
Covetous
Rich
,
who
thorow
excessive
love
to
the
World
,
cares
and
Anxieties
about
keeping
,
and
fears
of
losing
,
deprive
themselves
of
the
Lords
allowance
to
men
.
And
both
the
expressions
in
this
verse
are
to
be
understood
of
what
doth
Ordinarily
fall
out
,
seing
the
Lord
may
correct
and
exercise
his
own
dearest
people
with
unquietness
,
and
may
and
doth
sometimes
plague
the
Rich
with
false
peace
,
and
rest
of
Body
and
Spirit
.
Hence
Learn
.
1.
Oftimes
these
who
doth
most
painfully
and
honestly
Labour
in
their
Callings
,
remain
Poor
in
things
Worldly
,
not
only
because
such
are
often
preyed
upon
by
Oppressours
,
but
because
the
Lord
having
provided
better
things
for
them
,
will
have
them
by
the
want
of
these
outward
things
stirred
up
to
seek
for
better
,
and
to
depend
upon
him
for
their
daily
Bread
;
For
,
Solomon
opposeth
the
honest
Labourer
to
the
Rich
who
hath
Abundance
,
as
if
the
Poor
and
Labourer
were
one
,
as
ordinarily
they
are
,
The
sleep
of
the
Labouring
man
&c.
But
the
Abundance
of
the
Rich
,
&c.
2.
Natural
rest
or
sound
Sleep
,
not
interrupted
by
Distempers
of
Body
or
Soul
,
is
a
sweet
Mercy
of
God
,
whereby
men
are
separat
from
the
sight
and
feeling
of
the
Miseries
of
this
life
;
And
the
same
being
sanctified
,
they
are
by
it
refreshed
,
and
recreated
in
Body
and
Spirit
,
for
the
farther
service
of
the
Lord
;
For
as
a
Sweet
Blessing
to
the
poor
Labourer
that
fears
God
,
it
is
here
spoken
of
,
The
Sleep
of
the
Labouring
man
is
sweet
.
3.
The
busier
men
be
in
honest
and
moderat
Labour
in
their
Callings
,
the
Sweeter
ordinarily
is
their
Rest
and
Sleep
,
which
God
vouchafes
upon
them
,
their
diligence
disposes
their
Bodies
for
Rest
,
and
their
moderation
and
honest
Labour
prevents
challenges
which
Conscience
might
suggest
to
marr
their
Rest
.
The
consideration
whereof
should
make
men
digest
the
pains
of
lawful
diligence
,
and
make
them
beware
to
take
a
surfet
of
it
,
or
to
marr
the
peace
of
their
Conscience
,
which
may
marr
the
Sweetness
of
their
Rest
and
Sleep
,
which
God
allows
upon
them
:
For
,
it
is
of
him
who
Labours
painfully
and
moderatly
,
that
Solomon
here
saith
,
The
Sleep
of
a
Labouring
man
is
Sweet
.
4.
As
any
man
,
especially
a
Labourer
ought
sometimes
to
take
a
more
sparing
measure
of
the
creatures
,
as
when
providence
orders
their
success
to
be
less
then
ordinary
,
or
calls
them
to
distribute
a
part
of
their
allowance
to
some
others
of
his
poor
people
;
so
may
they
at
other
times
make
use
of
them
more
liberally
(
always
keeping
themselves
within
the
bounds
of
Sobriety
)
as
when
the
Lord
Blesses
their
Labour
with
greater
success
,
and
in
his
providence
carves
out
more
work
for
them
,
for
which
their
Bodies
must
be
proportionally
upheld
,
and
strengthned
by
the
Creatures
:
For
,
Solomon
here
supposes
the
Labourer
upon
good
Grounds
,
to
eat
sometimes
More
,
sometimes
Less
,
while
he
saith
,
his
Sleep
is
sweet
,
whether
he
eat
little
or
much
.
5.
The
Lord
can
make
it
go
as
well
with
the
Bodies
of
his
poor
Labouring
people
,
and
with
their
Spirits
also
,
when
they
have
little
to
eat
,
or
find
themselves
obliged
to
eat
more
sparingly
,
as
at
othertimes
when
they
have
Much
,
and
may
eat
more
liberally
,
so
that
their
Rest
and
quietness
of
Spirit
,
is
to
be
attributed
,
not
to
the
things
they
make
use
of
,
but
to
his
Blessing
,
the
light
of
whose
Countenance
makes
their
Sleep
sweet
and
sound
Psal.
4.8
.
For
,
the
sleep
of
a
Labouring
man
is
sweet
,
whether
he
eat
little
or
much
.
6.
Beside
eternal
Torment
and
Unrest
abiding
men
who
have
chosen
their
portion
in
this
World
,
they
have
oft
the
earnest
of
that
everlasting
unquietness
,
given
them
in
this
life
,
many
unquiet
nights
and
vexing
thoughts
,
about
the
keeping
and
increasing
of
what
they
have
,
which
are
so
many
Messengers
to
warn
them
of
their
Folly
,
in
choosing
such
a
God
to
serve
,
as
cannot
give
his
Worshippers
a
sound
and
sweet
Sleep
,
and
in
neglecting
to
serve
him
,
who
will
give
his
Beloved
Sleep
,
when
it
may
be
good
for
them
;
For
,
(
saith
Solomon
)
the
abundance
of
the
Rich
will
not
suffer
him
to
Sleep
.
7.
When
mens
hearts
are
so
distracted
with
cares
and
fears
about
things
Worldly
,
that
they
are
thereby
deprived
of
the
ordinary
Rest
and
Refreshment
,
which
God
allows
to
the
Sons
of
men
in
the
night
time
;
then
it
is
evident
Mammon
is
their
Idol
,
and
their
Abundance
is
a
curse
and
snare
to
them
;
For
,
Solomon
gives
it
for
a
mark
of
the
Covetous
,
his
Abundance
will
not
suffer
him
to
Sleep
.
Ver.
13.
There
is
a
sore
evil
which
I
have
seen
under
the
Sun
,
namely
,
Riches
kept
for
the
Owners
thereof
to
their
hurt
.
THe
sixth
Argument
serving
to
alienat
the
hearts
of
men
from
the
excessive
love
of
things
Worldly
,
is
,
that
they
prove
often
hurtful
to
the
Owners
,
exposing
them
to
many
hazards
from
others
,
and
being
occasion
of
much
sin
to
themselves
,
as
shall
be
shewn
in
the
Doctrines
:
And
this
Solomon
regrates
as
a
woful
evil
,
and
yet
evident
to
him
,
and
very
ordinary
among
men
,
that
they
do
pursue
these
things
,
which
prove
Hurtful
to
them
,
as
if
their
chief
Happiness
were
in
the
injoyment
of
them
.
Hence
Learn
.
1.
The
Lords
Ministers
should
be
much
in
the
Observation
of
the
event
of
mens
sinful
courses
,
that
none
of
the
Lords
disappointments
of
men
therein
may
escape
them
,
that
so
they
may
hold
out
his
truth
as
verified
in
their
own
Experience
:
So
will
they
have
the
more
confidence
in
speaking
,
and
their
Doctrine
will
have
the
more
weight
with
people
.
For
so
did
the
Preacher
who
is
in
many
things
of
this
sort
a
pattern
for
ordinary
Preachers
;
he
holds
forth
the
danger
of
Covetousness
,
as
a
thing
which
he
had
observed
ordinary
among
men
.
There
is
a
sore
evil
which
I
have
seen
,
namely
Riches
kept
to
the
Owners
thereof
for
their
hurt
.
2.
A
spiritual
Discerner
will
look
upon
mens
sinful
Courses
,
which
tend
to
their
Ruine
,
not
with
pleasure
as
the
sinners
themselves
do
,
but
with
grief
and
compassion
:
They
will
look
upon
sinners
as
men
pining
away
under
some
grievous
sickness
,
while
they
are
with
full
delight
serving
their
Idols
;
For
so
doth
Solomon
,
This
is
a
sore
evil
(
or
as
the
word
signifies
,
a
deadly
Disease
,
or
sorrowful
Evil
)
Which
I
have
seen
under
the
Sun
,
namely
Riches
kept
for
the
Owners
thereof
to
their
hurt
.
3.
Though
sometimes
the
Lord
blasts
Worldly
mens
substance
and
possessions
by
a
secret
Moth
,
Hos.
5.12
.
And
sometimes
by
sending
Spoilers
at
noonday
upon
them
,
Jer.
15.8
.
to
testifie
his
displeasure
with
their
placing
Happiness
in
so
base
things
,
and
preferring
them
to
his
favour
and
fellowship
;
Yet
at
other
times
he
doth
suffer
,
them
to
injoy
their
Idols
safely
,
and
even
then
is
not
the
less
displeased
with
them
:
for
so
had
Solomon
observed
,
Riches
kept
for
the
Owners
thereof
to
their
hurt
.
4.
Though
wicked
men
have
not
a
sanctified
title
to
their
possessions
,
seing
nothing
is
given
them
from
special
love
,
yet
they
may
be
called
the
True
Owners
of
them
,
both
by
human
or
Civil
Right
,
and
by
a
Divine
also
,
so
that
none
may
take
their
Estates
from
them
(
except
Magistrates
in
the
Execution
of
Just
Laws
)
under
the
pain
of
Gods
displeasure
.
Job
.
9.24
.
Hab.
2.6
.
Nor
is
it
suitable
to
Scripture
Language
,
to
deny
all
wicked
men
to
have
any
true
Title
to
their
possessions
,
and
to
look
upon
them
as
belonging
to
the
Saints
;
for
the
Spirit
of
God
speaks
of
them
as
the
Masters
and
Owners
of
these
things
,
I
have
seen
Riches
kept
for
the
Owners
thereof
.
&c.
5.
That
which
wicked
Men
account
their
chief
Good
,
namely
the
keeping
of
their
Possessions
and
Riches
,
is
truly
their
great
Hurt
,
not
only
in
so
far
as
these
things
expose
them
to
be
the
Objects
of
others
Malice
and
Envy
,
which
may
befal
the
best
;
1
King
:
21.6
,
7
,
8.
But
mainly
because
they
prove
Snares
to
their
Souls
,
occasioning
many
Temptations
to
them
,
1
Tim.
6.9
.
and
particularly
marring
their
love
to
,
and
profiting
by
the
Word
.
Mat.
13.22
.
The
consideration
whereof
should
guard
Mens
Hearts
against
the
immoderate
love
of
these
things
:
For
it
is
here
brought
as
an
Argument
to
that
purpose
,
I
have
seen
Riches
kept
for
the
Owners
thereof
to
their
Hurt
.
Ver.
14.
But
these
Riches
perish
by
evil
travel
:
and
be
begetteth
a
Son
,
and
there
is
nothing
in
his
hand
.
SOlomon
having
reasoned
against
Covetousness
from
the
Hurt
that
Worldlings
sustain
by
their
Riches
while
they
enjoy
them
;
he
giveth
here
a
Seventh
Argument
against
the
same
,
from
the
hazard
of
losing
these
things
which
they
have
kept
for
a
long
time
(
he
speaks
of
what
frequently
falls
out
)
and
that
by
evil
Travel
,
that
is
,
the
Lord
either
blasts
them
by
some
sore
Judgement
(
for
the
Word
Travel
is
often
Translated
Affliction
)
or
leaves
the
Person
that
hath
long
kept
them
foolishly
and
sinfully
to
waste
them
:
Unto
which
and
many
other
Casualities
Riches
being
subject
,
they
are
not
to
be
sought
after
as
a
Man's
Happiness
.
And
this
Argument
he
illustrates
by
shewing
the
consequence
of
the
Perishing
of
these
Riches
after
this
manner
,
namely
that
the
Son
of
this
Covetous
Wretch
hath
nothing
,
to
wit
,
of
Patrimony
which
his
Father
with
the
hazard
of
his
Soul
did
conqueise
,
in
his
hand
,
that
is
in
his
Power
and
Possession
)
as
the
Expression
frequently
signifies
in
Scripture
,
Dan.
2.38
.
)
seing
all
is
now
supposed
to
be
perished
by
evil
Travel
:
So
that
this
Expression
,
He
begets
a
Son
,
and
there
is
nothing
in
his
hand
,
cannot
be
understood
of
the
ordinary
case
and
condition
wherein
all
Children
are
born
,
of
which
he
speaks
as
a
new
Argument
in
the
following
Words
,
but
of
the
poor
Case
that
the
Son
of
the
Covetous
is
oft
in
,
after
his
Fathers
Riches
are
Perished
;
and
this
as
an
Argument
to
disswade
from
Covetousness
,
seing
thereby
Men
take
the
nearest
Way
,
not
only
to
Hurt
their
own
Souls
,
but
to
lose
their
Estates
,
and
make
their
Posterity
miserable
.
Hence
Learn
1.
They
who
immoderatly
love
the
things
of
this
Earth
,
do
not
only
hurt
their
own
Souls
by
their
so
doing
,
but
likewise
they
take
the
most
effectual
Course
they
can
,
to
destroy
that
which
they
would
most
gladly
keep
,
and
so
to
impoverish
themselves
and
their
Off-spring
,
for
even
these
Riches
which
Solomon
had
observed
to
have
been
for
a
long
time
kept
to
the
Owners
hurt
,
he
here
asserts
to
be
subject
to
Perish
by
evil
Travel
.
2.
The
sinful
Courses
that
Men
take
to
preserve
their
Estates
,
such
as
Oppression
,
Isa.
5
8.
Lying
and
Dissimulation
,
Act.
5.1
,
2.
&c.
Serving
the
time
,
by
making
Ship-wrack
of
a
good
Conscience
,
1
Tim.
6.10
.
Do
often
prove
in
Gods
Righteous
Judgement
,
a
Mean
to
make
all
they
have
Perish
.
The
observation
whereof
may
make
Men
who
love
their
Estates
best
,
hate
to
take
any
sinful
course
for
keeping
of
them
:
For
this
Evil
Travel
may
be
safely
understood
of
the
sinful
Courses
Men
take
to
preserve
their
Estates
,
But
those
Riches
perish
by
evil
Travel
.
3.
It
is
Just
with
God
to
leave
Men
to
spend
prodigally
upon
their
Lusts
what
they
have
sinfully
purchased
,
or
sought
after
as
their
chief
Good
,
or
kept
to
the
Hurt
and
Prejudice
of
their
Souls
:
For
of
these
sinful
Ways
whereby
Men
consume
their
own
Substance
,
as
well
as
of
these
whereby
they
labour
to
keep
the
same
,
this
Clause
may
be
understood
,
But
these
Riches
perish
by
evil
Travel
.
4.
The
Lord
hath
many
ways
to
blast
Covetous
Mens
Idols
,
beside
the
Courses
themselves
take
formerly
mentioned
,
tending
to
the
ruine
of
their
Estates
;
he
can
make
use
of
the
Injustice
and
Avarice
of
Spoilers
and
Oppressours
,
the
deceitfulness
of
Friends
,
and
the
prodigality
of
Children
,
to
make
their
Riches
Perish
:
Therefore
doth
Solomon
express
the
Casualities
whereunto
Riches
are
subject
,
under
this
general
Clause
,
These
Riches
perish
by
evil
Travel
,
importing
all
these
ways
formerly
mentioned
,
and
many
others
.
5.
The
Lord
may
write
His
Displeasure
with
the
sinful
conquest
of
Covetous
Men
,
upon
the
poor
and
outwardly
miserable
condition
of
their
Off-spring
,
the
nature
of
which
Dispensation
may
be
changed
to
the
Sons
or
Heirs
of
such
,
if
they
seek
better
things
for
their
Portion
,
than
their
Fathers
have
done
.
For
it
is
here
set
down
as
the
consequent
of
God's
Blasting
the
Estates
of
Covetous
Worldlings
,
and
so
a
sign
of
His
Displeasure
with
their
Sin
,
That
they
beget
Sons
who
have
nothing
in
their
Hand
,
or
in
their
Power
,
to
wit
,
of
all
that
their
Fathers
gathered
,
and
kept
so
carefully
for
them
.
6
,
These
Children
for
whom
Parents
are
providing
great
Estates
by
Covetousness
,
or
sinful
Courses
,
ought
to
look
upon
them
as
very
uncertain
,
and
if
they
be
truly
Wise
,
will
lay
their
account
to
provide
for
themselves
otherwise
:
For
here
the
Estate
of
the
Man
who
kept
it
long
to
his
own
Souls
Hurt
,
is
now
Perished
by
evil
Travel
,
and
the
Son
whom
he
hath
begotten
hath
nothing
in
his
Hand
.
Ver.
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
go
;
and
what
profit
hath
he
that
hath
laboured
for
the
wind
?
17.
All
his
dayes
also
he
eateth
in
darkness
;
and
he
hath
much
sorrow
and
wrath
with
his
sickness
.
THese
Words
contain
two
farther
Arguments
to
abate
Mens
immoderate
Desires
after
the
things
of
this
World
:
The
First
is
taken
from
the
necessity
of
his
parting
with
All
:
And
this
he
insists
upon
and
clears
.
1.
By
comparing
Mans
case
while
he
entereth
into
the
World
,
with
his
condition
in
going
out
of
it
,
that
as
he
brought
no
Money
,
or
Possessions
into
the
World
with
him
,
so
must
he
go
out
of
it
without
them
,
and
not
carry
so
much
as
an
handful
with
him
,
that
can
be
of
any
use
to
him
in
the
other
World
,
he
is
said
to
Return
(
as
it
were
whence
he
came
)
because
he
Goes
in
a
manner
back
to
an
Estate
like
unto
that
which
he
was
in
,
before
he
came
into
the
World
,
as
to
his
being
deprived
of
worldly
Enjoyments
,
to
the
Womb
of
our
Common
Mother
the
Earth
.
2.
By
regrating
as
it
were
the
great
guilt
,
and
woful
condition
of
Men
who
imbrace
these
things
for
their
portion
,
which
is
to
them
a
sore
Evil
both
of
Sin
and
Punishment
;
And
while
he
saith
,
In
all
points
he
must
Go
as
he
Came
,
it
cannot
be
taken
without
limitation
:
For
it
is
sure
the
Covetous
Worldling
,
though
he
take
not
a
Farthing
of
his
Money
out
of
the
World
with
him
;
yet
he
takes
hence
a
load
of
Guilt
,
beside
what
he
brought
into
the
World
with
him
;
but
the
meaning
is
In
all
points
,
as
to
his
being
stript
of
his
worldly
Possessions
and
Comforts
,
he
came
Poor
,
Naked
,
and
Weeping
into
the
World
,
and
so
must
he
go
out
of
it
.
And
3.
By
alarming
the
Conscience
of
this
inconsiderat
Worldling
with
a
Question
,
What
profit
hath
he
,
to
wit
,
mainly
at
his
Departure
,
in
labouring
for
that
,
which
he
can
no
more
hold
fast
than
the
Wind
,
nor
be
more
refreshed
with
,
than
an
hungry
Man
can
be
fed
with
the
Wind.
And
this
same
Argument
in
substance
is
made
use
of
by
the
Apostle
to
the
same
purpose
,
1
Tim.
6.7
.
The
other
Argument
is
taken
from
the
sorrowful
and
comfortless
Case
of
the
Covetous
Worldling
,
in
the
mean
time
while
he
doth
enjoy
his
god
Mammon
,
set
forth
in
several
Expressions
.
1.
All
his
dayes
he
eats
in
Darkness
:
Darkness
is
frequently
put
in
Scripture
for
the
privation
of
Comfort
,
Isa.
13.10
.
And
so
it
is
here
,
even
the
best
of
his
dayes
,
he
hath
not
the
least
grain
of
true
spiritual
Comfort
,
in
comparison
whereof
his
carnal
Mirth
is
but
Darkness
.
And
not
only
is
he
deprived
of
true
Comfort
,
But
2.
He
hath
much
sorrow
,
to
wit
,
always
much
matter
of
Sorrow
,
and
often
the
feeling
of
it
.
And
3.
He
hath
much
Wrath
,
by
which
is
meant
especially
his
fretting
at
Dispensations
of
Providence
,
and
Instruments
that
marr
his
worldly
Desires
and
Expectations
.
And
4.
these
he
hath
mixed
,
With
his
Sickness
,
or
Distemper
and
loathing
of
Spirit
,
which
is
the
ordinary
frame
of
Spirit
in
the
Covetous
.
So
the
summ
is
,
That
Men
most
part
with
All
their
Riches
,
and
can
have
no
true
Comfort
,
but
much
Wo
by
them
,
if
they
seek
them
as
their
Happiness
:
And
therefore
it
were
wisdom
in
them
to
draw
their
Hearts
away
from
them
.
Hence
Learn
1.
The
consideration
of
our
poor
and
naked
Estate
when
we
enter
into
this
World
,
and
the
absolute
necessity
of
going
out
of
it
the
same
way
,
stript
of
all
earthly
Comforts
,
should
wean
our
Hearts
from
the
excessive
love
of
things
earthly
;
seing
we
brought
Nothing
with
us
,
we
should
possess
All
as
free
Gifts
,
and
so
love
the
Giver
more
than
them
,
imploy
them
for
His
Glory
,
and
resign
them
willingly
to
Him
when
He
calls
for
them
:
And
seing
we
Go
away
Naked
,
and
can
carry
nothing
hence
with
us
,
we
should
look
upon
nothing
as
our
own
,
we
should
be
careful
to
go
away
cloathed
with
Christ's
Righteousness
,
and
adorned
with
His
Grace
,
which
is
the
durable
Riches
and
Righteousness
,
which
whosoever
hath
shall
not
be
found
naked
in
Death
,
nor
after
it
:
And
we
should
do
that
in
our
time
that
may
go
with
us
,
and
comfort
us
in
the
gracious
Reward
thereof
,
Rev.
14.13
.
For
to
this
effect
is
the
consideration
of
both
represented
to
Man
here
,
As
he
came
forth
of
his
Mothers
womb
,
naked
shall
he
return
to
go
as
he
came
,
and
shall
take
nothing
of
his
labour
that
he
may
carry
away
in
his
hand
.
2.
The
most
common
and
obvious
Truths
,
which
can
hardly
escape
the
consideration
of
any
who
have
the
use
of
Reason
,
may
be
blest
for
producing
saving
Effects
upon
the
Hearts
of
men
,
and
therefore
should
be
considered
by
them
,
and
for
that
end
represented
and
insisted
upon
by
the
Lords
Ministers
;
for
here
that
which
none
can
be
Ignorant
of
,
is
held
forth
to
convince
Men
of
their
Vanity
in
seeking
an
Earthly
Happiness
,
and
to
draw
them
to
seek
better
things
,
That
as
Man
Came
Naked
into
the
World
,
so
must
he
Return
,
&c.
3.
It
is
both
the
guilt
of
the
Children
of
men
,
that
they
embrace
the
Dung-hill
,
and
choice
Earthly
Triffles
for
their
Portion
,
while
the
Blessed
God
,
his
Grace
and
Glory
are
in
their
offer
;
And
the
same
is
also
their
woful
Punishment
justly
inflicted
upon
them
,
for
despising
such
an
offer
:
For
both
of
the
evil
of
Sin
and
Punishment
this
is
to
be
understood
,
This
is
a
sore
evil
,
that
in
all
points
,
as
he
Came
,
so
shall
he
Go.
Not
as
if
this
Dispensation
were
evil
,
but
that
Man
should
Labour
for
the
Wind
,
Neglecting
the
Substance
,
seing
He
must
Go
as
he
Came.
This
is
the
sore
evil
.
4.
If
covetous
Worldlings
would
commune
often
with
their
own
Hearts
,
if
they
would
exercise
their
Reason
,
and
put
their
Conscience
to
tell
what
true
Advantage
they
have
,
by
pouring
out
their
Hearts
upon
the
Earth
and
the
things
thereof
,
they
could
not
but
see
their
way
to
be
no
less
unreasonable
and
unprofitable
for
attaining
to
Happiness
,
than
if
a
man
would
make
it
the
business
of
his
Life
to
gather
Wind
,
which
cannot
be
held
,
though
it
be
among
his
Hands
,
nor
can
satisfy
him
,
though
he
could
hold
it
:
But
such
serious
Thoughts
are
banished
by
Worldly
minded
Men
;
and
therefore
Ministers
should
urge
their
Consciences
to
speak
to
this
purpose
,
as
is
imported
in
this
question
,
What
profit
hath
he
that
hath
Laboured
for
the
Wind
?
5.
Whatever
deluded
apprehensions
the
Worldling
hath
of
Pleasure
and
Comfort
in
his
Possessions
,
and
pursute
after
more
,
he
hath
not
the
least
grain
of
true
Comfort
all
his
Life-time
,
he
hath
not
a
truly
Comfortable
Meal
,
nor
a
good
day
,
suppose
it
were
the
day
of
his
Coronation
,
and
Conquest
of
Kingdoms
:
How
much
better
is
the
Case
of
a
poor
Believer
in
Jesus
Christ
,
who
though
he
be
judged
by
Worldlings
,
the
most
Comfortless
man
in
the
World
,
yet
eats
his
Bread
with
gladness
and
singleness
of
Heart
,
Acts
1.46
.
And
may
have
every
day
the
Feast
of
a
good
Conscience
,
Prov.
15.15
.
For
,
of
the
covetous
,
the
Spirit
of
the
Lord
saith
thus
,
All
his
dayes
he
Eats
in
Darkness
.
6.
Though
many
Worldlings
be
insensible
of
the
matter
of
Sorrow
which
they
have
,
though
they
can
feign
joy
,
and
put
a
fair
face
upon
a
Spirit
gnawn
with
inward
Challenges
,
yet
have
they
much
Sorrow
,
they
are
still
sowing
the
Seeds
of
Sorrow
,
and
all
they
do
,
tends
to
ripen
it
;
and
sometimes
they
have
pangs
of
Conscience
in
the
fearful
expectation
of
Judgement
and
Wrath
;
for
(
saith
Solomon
)
He
Eats
in
Darkness
and
hath
much
Sorrow
.
7.
Covetous
men
are
ordinarily
men
of
fiery
and
fretting
Dispositions
,
their
Passions
are
moved
when
the
Word
speaks
against
their
Idolatry
,
they
are
inraged
against
those
who
crave
either
in
Justice
,
or
in
Charity
any
thing
from
them
,
and
repine
at
these
Dispensations
of
Providence
,
which
either
impose
their
Projects
for
more
of
the
World
,
or
threaten
the
removal
of
what
they
have
,
in
which
respects
the
Covetous
man
is
here
said
to
have
Much
Wrath.
8.
Whatever
outward
Health
a
Covetous
Miser
may
have
,
yet
is
he
ordinarily
in
a
Distemper
of
Spirit
,
pined
away
with
Cares
how
to
gather
more
Riches
,
Anxious
Fears
of
losing
what
he
hath
,
and
Vexation
of
Spirit
upon
disappointment
of
his
Projects
for
increase
of
his
Wealth
:
And
these
often
have
influence
upon
his
Body
and
Natural
Spirits
,
to
make
these
Sick
and
Languid
,
especially
while
de
denies
himself
the
comfortable
use
of
the
Creatures
,
and
keeps
his
Spirit
still
upon
the
rack
,
with
his
Cares
and
Fears
,
in
which
respect
he
is
still
a
sick
dying
man
,
and
Hath
much
wrath
with
his
Sickness
.
Ver.
18.
Behold
that
which
I
have
seen
:
It
is
good
and
comely
for
one
to
Eat
,
and
to
drink
,
and
to
injoy
the
good
of
all
his
Labour
that
he
taketh
under
the
Sun
,
all
the
dayes
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
thereof
,
and
to
take
his
Portion
,
and
to
rejoice
in
his
Labour
,
this
is
the
gift
of
God
.
20.
For
he
shall
not
much
remember
the
days
of
his
Life
,
because
God
answers
him
in
the
joy
of
his
Heart
.
LEst
the
former
directions
concerning
the
right
Worshiping
of
God
,
and
Arguments
disswading
from
the
inordinat
love
of
Riches
,
might
be
mistaken
,
as
setting
men
upon
a
Rigid
,
Severe
,
and
Comfortless
way
of
Living
;
Solomon
doth
in
the
last
part
of
the
Chapter
,
commend
at
large
the
Holy
and
chearful
use
of
the
outward
comforts
of
this
Life
;
And
for
this
end
he
doth
First
call
all
to
consider
what
himself
had
seen
or
observed
in
his
own
Experience
,
to
wit
,
that
it
is
good
,
not
mans
Chief
,
but
Subordinat
good
,
fitting
him
for
a
higher
,
the
Glorifying
and
Injoying
of
God
;
and
Comely
,
or
that
which
Beautifieth
(
as
the
word
signifies
)
to
wit
,
in
the
Eyes
of
others
,
the
way
of
Religion
prest
in
the
former
part
of
the
Chapter
,
that
a
Man
should
Eat
and
Drink
.
By
which
words
he
doth
not
commend
Sensuality
or
excess
,
but
a
free
and
Holy
Use
of
the
Creatures
(
men
keeping
themselves
within
the
bounds
of
Sobriety
,
and
proportioning
their
use
of
the
Creatures
to
the
Lords
Blessing
of
their
Labours
)
for
cherishing
of
the
natural
Life
while
God
continues
it
;
This
(
saith
he
)
is
a
mans
Portion
,
not
his
Best
,
for
that
is
the
Lord
Himself
Reconciled
with
him
in
Christ
,
but
a
Temporary
Portion
,
or
reward
of
his
Labour
,
carved
out
to
him
(
as
the
word
Portion
signifies
)
for
upholding
his
outward
man
in
his
Masters
Service
.
Next
,
He
shews
that
when
God
hath
given
to
a
man
abundance
of
outward
things
,
and
hath
withal
superadded
this
favour
,
that
he
hath
given
him
power
to
use
them
,
which
consists
not
only
in
a
mans
natural
Health
,
whereby
he
is
in
a
capacity
to
make
use
of
creature
comforts
,
but
also
in
the
freedom
of
his
Spirit
from
Anxiety
,
Nigardliness
,
or
scruples
of
conscience
in
using
them
,
so
as
he
is
not
inslaved
to
his
Possessions
but
is
made
a
Master
or
Lord
of
them
(
As
the
word
,
to
give
Power
signifies
)
and
hath
Wisdom
to
take
them
proportionally
and
sutably
to
his
Rank
and
Imployment
,
which
is
to
take
his
Portion
,
and
so
chearfully
to
follow
his
Duty
,
Rejoicing
that
he
is
enabled
for
the
same
;
This
(
saith
he
)
is
a
free
Gift
of
God
.
to
wit
,
a
new
Gift
superadded
to
all
his
wealth
and
Riches
ver.
19.
And
Thirdly
,
He
giveth
the
Reason
why
men
should
study
this
holy
and
chearful
use
of
the
Creatures
,
taken
from
the
advantage
he
shall
have
thereby
,
namely
he
shall
not
much
remember
the
days
of
his
Life
,
whereby
is
meant
,
that
he
shall
not
be
vexed
with
the
thoughts
of
his
by-past
crosses
,
or
solicitous
how
to
wrestle
thorow
his
future
:
And
that
because
,
while
he
follows
his
present
duty
chearfully
,
taking
the
Lords
allowance
of
outward
comforts
for
that
end
,
the
Lord
will
answer
his
Prayers
and
pains
,
by
giving
him
spiritual
Joy
,
and
making
his
heart
glad
in
himself
,
and
his
allowance
to
him
.
Hence
Learn
.
1.
Not
only
do
the
Lords
people
stand
in
need
of
direction
how
to
go
about
Religious
performances
,
but
likewise
how
to
use
aright
their
common
Comforts
,
even
their
meat
,
Drink
and
other
refreshments
of
that
nature
,
considering
that
they
are
in
hazard
to
be
taken
with
many
snares
in
these
,
and
that
there
is
Communion
to
be
had
with
God
in
the
right
use
of
them
,
as
well
as
in
Acts
of
immediat
Worship
:
And
therefore
it
is
a
necessary
part
of
a
Ministers
work
to
direct
peoples
carriage
herein
:
And
people
as
they
love
their
own
peace
,
should
study
the
right
use
of
these
things
.
For
after
Solomon
hath
taught
the
right
manner
of
worship
in
the
first
part
of
the
Chapter
,
he
comes
here
in
the
last
,
to
set
people
upon
the
right
way
of
using
their
common
mercies
.
Behold
,
&c.
It
is
good
for
one
to
eat
and
to
drink
.
&c.
2.
Christ's
Ministers
should
be
no
less
careful
to
point
out
the
lawful
liberty
of
the
Lords
people
,
and
shew
them
how
large
his
allowance
to
them
is
,
even
in
the
use
of
outward
comforts
,
than
to
shew
them
the
hazard
of
inordinat
love
to
,
and
excess
in
the
use
of
these
things
:
and
consequently
the
Lords
people
should
be
as
careful
to
know
,
and
take
their
allowance
in
the
holy
and
chearful
use
of
Creature
comforts
,
as
they
should
be
attentive
least
they
exceed
in
their
love
of
,
and
delight
in
them
,
considering
that
Satan
studies
to
drive
them
from
one
extream
,
to
another
:
And
as
he
takes
occasion
from
their
lawful
liberty
,
to
drive
them
to
excess
;
So
from
the
Doctrine
of
Mortification
,
especially
when
it
is
strained
too
high
,
or
not
qualified
with
the
Doctrine
of
Christian
Liberty
in
the
use
of
lawful
comforts
,
either
to
make
them
look
upon
Religion
,
as
a
severe
and
rigid
task
,
prejudicial
to
their
natural
life
,
and
the
comforts
of
it
,
Or
to
make
them
without
Ground
scrupulous
,
and
with
fear
and
doubting
to
use
these
things
,
which
,
if
they
knew
the
Lords
allowance
,
and
the
right
way
of
using
them
,
they
might
use
with
a
quiet
and
good
Conscience
.
Therefore
the
Spirit
of
the
Lord
,
after
he
hath
directed
Solomon
by
many
Arguments
to
disswade
from
the
inordinat
love
of
Riches
,
in
the
second
part
of
this
Chapter
,
he
brings
him
in
the
close
,
to
commend
the
Holy
and
comfortable
use
of
the
Creatures
.
Behold
that
which
I
have
seen
,
it
is
good
and
comely
for
one
to
eat
and
drink
and
injoy
Good
,
&c.
3.
Though
the
pretence
of
the
best
mens
Experience
of
the
good
of
any
course
,
be
a
very
slender
commendation
of
it
,
if
there
be
no
farther
,
seing
men
are
so
easily
deceived
;
Yet
Ministers
should
put
truths
they
hold
forth
to
the
Trial
of
their
own
Experience
,
and
should
be
very
careful
Observers
what
true
advantage
may
be
found
in
any
course
or
practice
they
commend
,
that
they
themseves
may
taste
of
it
,
and
see
it
,
and
so
may
with
greater
Zeal
and
confidence
call
others
to
try
the
same
,
and
their
commendation
of
it
coming
thorow
a
heart
seasoned
with
the
sweetness
thereof
,
it
may
be
the
sweeter
to
them
,
that
hath
their
senses
exercised
.
For
so
doth
Solomon
here
commend
this
way
from
his
own
Experience
:
Behold
that
which
I
have
seen
,
it
is
good
and
comely
,
&c.
4.
Though
nothing
lower
than
the
injoyment
of
the
Ever-blessed
God
,
be
a
mans
chief
good
,
yet
there
is
a
subordinat
inferiour
Good
,
in
the
right
use
of
the
most
common
comforts
of
this
life
,
such
as
Meat
,
Drink
and
the
like
,
in
so
far
as
the
same
are
used
to
keep
the
Body
in
health
and
strength
,
and
to
chear
the
natural
Spirits
in
doing
the
Lord
service
;
For
Solomon
saith
he
saw
this
,
that
it
is
good
for
a
man
to
eat
and
Drink
&c.
to
wit
,
in
this
sense
,
and
for
this
end
.
5.
As
the
hearty
,
chearful
and
holy
use
of
allowed
Creature
comforts
,
is
a
thing
that
beautifies
Religion
,
and
makes
Christians
lovely
to
Onlookers
,
so
are
they
bound
to
study
the
same
for
that
very
end
,
and
not
to
look
only
to
what
is
good
for
themselves
,
but
also
to
what
is
Comely
to
others
,
or
may
allure
and
gain
them
to
fall
in
love
with
the
way
of
Religion
.
For
Solomon
here
commends
the
Holy
and
chearful
use
of
allowed
comforts
from
this
,
that
as
it
is
Good
to
the
person
so
using
them
,
so
it
is
Comely
to
others
:
Behold
(
saith
he
)
that
which
I
have
seen
,
that
it
is
good
(
to
wit
,
for
a
mans
self
mainly
)
and
Comely
(
or
as
the
word
signifies
Beautiful
,
namely
in
the
sight
of
others
)
that
a
man
should
Eat
and
Drink
,
and
injoy
the
good
of
his
Labour
.
6.
Though
some
be
exeemed
from
Handle-Labour
,
or
servile
imployments
,
1
Cor.
9.6
.
yet
there
is
no
man
exeemed
from
Labour
of
one
sort
or
other
,
nor
can
any
chearfully
and
with
a
good
Conscience
,
take
the
comfort
of
Gods
Creatures
,
who
being
in
a
capacity
to
Labour
,
and
having
the
opportunity
thereof
,
neglects
the
same
,
and
so
loves
to
live
upon
the
good
of
other
mens
Labours
,
and
not
his
own
,
(
for
saith
Solomon
)
It
is
good
and
Comely
that
a
man
should
Eat
and
Drink
,
but
in
so
doing
he
should
see
that
he
Injoy
the
Good
of
his
own
Labour
,
which
He
takes
under
the
Sun
&c.
7.
As
there
is
no
day
of
a
mans
Life
,
wherein
he
is
able
to
Labour
excepting
the
days
which
are
the
Lords
,
to
wit
the
Sabbath
,
and
other
days
set
a
part
for
his
Worship
,
wherein
he
is
exeemed
from
some
lawful
and
honest
Labour
;
So
mans
Painful
Labour
(
as
the
Word
signifies
)
is
only
during
this
Life
,
under
the
Sun
,
his
rest
from
his
Labour
is
above
the
Sun
,
whether
his
Works
shall
follow
him
.
For
(
saith
Solomon
)
It
is
good
for
a
man
to
Eat
and
Drink
and
injoy
the
Good
of
his
Labour
,
which
he
takes
under
the
Sun
,
all
the
dayes
of
his
Life
.
8.
As
every
day
of
a
Mans
Life
should
be
taken
for
a
new
Gift
of
God
,
and
so
should
be
spent
in
Honouring
and
serving
him
,
so
all
the
Good
which
he
Injoys
of
his
Labour
,
should
be
looked
upon
as
a
Gift
of
God
also
,
though
the
same
be
acquired
by
never
so
much
Labour
of
his
,
seing
the
strength
to
Labour
,
and
the
success
of
Labour
is
from
the
Lord
,
for
this
clause
,
(
which
God
giveth
him
)
may
be
safely
referred
,
either
to
the
Good
of
his
Labour
,
which
he
takes
,
or
to
the
days
of
his
Life
,
under
the
Sun
,
wherein
he
Labours
and
Injoys
that
Good
,
both
which
God
giveth
him
.
9.
As
they
that
have
abundance
of
the
World
,
have
but
a
part
thereof
allowed
upon
them
for
their
own
use
,
there
being
several
parts
thereof
appropriat
by
the
Lord
for
other
uses
,
some
for
the
poor
Eccl.
11.2
.
some
for
publick
Religious
Uses
,
Isai.
23.18
.
some
for
mens
near
Relations
2
Cor.
●2
.
14
especially
their
Posterity
,
and
those
of
their
Houshold
.
1
Tim.
5.8
.
So
the
Lords
allowing
a
man
a
part
for
himself
,
which
he
may
use
comfortably
,
should
be
the
main
Ground
whereupon
he
takes
comfort
in
the
use
thereof
.
For
this
word
(
his
Portion
)
signifies
that
part
which
is
separat
from
other
parts
of
the
Fruit
of
his
Labour
,
and
is
given
as
a
Reason
why
he
should
take
that
chearfully
,
seing
it
is
carved
out
to
him
by
the
Lord
,
For
this
is
his
Portion
.
10.
As
mens
Wealth
and
Riches
are
Gods
Gift
,
So
the
power
to
use
these
for
strengthening
them
in
his
service
is
a
second
Gift
,
and
Wisdom
to
take
their
own
due
Portion
,
neither
defrauding
themselves
of
their
own
allowance
,
nor
others
to
whom
they
are
bound
to
give
a
part
of
theirs
,
is
a
third
Gift
:
And
the
Grace
to
comfort
themselves
in
so
doing
is
a
Fourth
.
And
so
the
Lord
should
be
acknowledged
and
depended
upon
for
our
daily
Bread
,
for
our
Appetite
after
it
,
for
the
heart
to
take
and
use
it
,
for
Wisdom
and
Grace
,
to
take
neither
more
nor
less
than
our
own
allowance
of
it
,
and
to
take
that
chearfully
:
For
we
find
many
Gifts
here
spoken
of
,
every
man
to
whom
God
hath
given
Wealth
,
and
hath
given
him
power
to
eat
,
and
to
take
his
Portion
,
and
to
Rejoice
,
this
is
the
Gift
of
God
.
11.
Men
may
have
a
right
to
Abundance
of
Riches
,
and
have
them
in
their
possession
also
,
and
yet
not
to
be
Masters
of
any
thing
they
have
,
but
held
as
Captives
to
their
Wealth
,
and
not
be
able
to
use
it
:
For
this
expression
,
And
hath
given
him
power
to
Eat
thereof
,
is
in
the
Original
,
to
make
him
Master
or
Lord
,
or
give
him
the
Dominion
over
what
he
hath
,
This
must
be
a
New
Gift
of
God
,
superadded
to
his
Abundance
,
else
it
doth
him
no
good
.
12.
The
Child
of
God
hath
not
only
matter
of
rejoicing
in
the
success
of
his
Labour
,
and
profit
of
his
Pains
,
but
in
his
very
Labour
it self
,
though
never
so
painful
,
not
as
it
is
his
own
Labour
,
but
in
so
far
as
he
is
strengthened
for
lawful
and
honest
diligence
,
and
the
same
is
blest
with
success
to
make
him
subsist
for
farther
Service
to
God
in
his
Generation
:
For
this
is
one
of
the
Gifts
which
God
bestows
upon
his
Child
,
that
he
should
(
not
vex
himself
because
he
hath
not
farther
success
,
but
)
Rejoice
in
his
Labour
,
it
is
the
gift
of
God
.
13.
As
it
is
Man's
duty
,
and
a
special
part
of
Heavenly
Wisdom
,
to
be
mindful
of
the
shortness
of
his
days
,
and
the
Miseries
incident
to
him
,
that
he
may
timeously
provide
for
a
better
Life
,
by
making
sure
his
Reconciliation
with
God
,
Ps.
90.12
.
So
it
is
a
great
Sin
to
be
anxiously
careful
and
solicitous
,
how
to
subsist
for
the
time
to
come
,
Mat.
6.34
.
to
be
so
vexed
with
the
apprehension
of
future
sad
days
,
as
to
discourage
our selves
in
our
present
duty
,
and
marr
our
Comfort
in
the
Lords
Allowance
,
for
the
time
:
For
it
is
here
spoken
of
as
a
special
advantage
which
comes
by
Man's
chearful
taking
of
his
Allowance
,
in
following
his
duty
,
That
he
shall
not
much
remember
the
days
of
his
life
.
14.
The
way
to
sweetten
Man's
short
and
sorrowful
Life
,
to
banish
the
sad
thoughts
of
by-past
Crosses
,
and
the
fearful
forecasting
of
future
,
is
much
correspondence
with
God
,
frequent
praying
for
Refreshment
from
Heaven
,
and
taking
every
comfortable
passage
of
Scripture
,
or
Providence
,
which
chears
the
Heart
in
God's
Service
,
for
a
Joyful
Answer
from
God
:
For
it
is
he
that
shall
not
much
Remember
the
days
of
his
life
,
whom
God
Answers
,
and
God's
answering
presupposes
Correspondence
with
,
or
Prayer
to
Him
.
15.
To
Rejoice
in
following
our
present
duty
,
and
commit
future
Events
to
God
,
is
the
way
to
get
a
good
account
of
our
Prayers
:
Then
the
Heart
is
put
in
such
a
Bles●
Frame
,
that
nothing
is
sought
,
nor
esteemed
matter
of
Joy
,
but
what
may
Please
and
Honour
God
,
and
then
God
Answers
that
Man
according
to
the
Joy
of
his
Heart
,
to
wit
,
the
Man
that
Rejoice
in
his
Labour
,
that
is
his
Duty
to
God
,
takes
his
Allowance
from
God
chearfully
,
and
is
not
anxious
concerning
the
dayes
of
his
Life
.
CHAP.
VI.
THE
ARGUMENT
SOLOMON
in
prosecution
of
the
former
purpose
,
doth
in
this
Chapter
First
,
Discover
jointly
the
Sin
and
Misery
of
the
worldly
minded
Man
,
unto
the
9.
Ver.
And
I.
That
in
his
serious
observation
and
experience
he
had
found
it
common
and
frequent
in
the
World
,
That
the
Covetous
Wretch
,
tho
the
Lord
had
in
the
course
of
His
common
Providence
bestowed
on
him
variety
and
plenty
of
outward
things
,
even
(
as
to
the
substance
of
them
)
according
to
the
desire
of
his
heart
;
yet
was
he
deprived
of
the
comfortable
use
of
these
Enjoyments
,
which
often
is
reserved
for
those
who
had
no
interest
in
him
,
or
were
enemies
to
him
:
Which
condition
he
censureth
as
void
of
true
satisfaction
,
and
a
plague
consuming
both
Body
and
Spirit
.
ver.
1
,
2.
II.
That
this
wretched
Worldling
,
tho
he
have
both
a
numerous
Off-spring
and
long
life
,
yet
wanting
the
true
good
and
comfort
of
the
Creatures
,
and
the
chief
good
of
his
Soul
,
and
possibly
not
honoured
with
a
Burial
sutable
to
his
desires
or
condition
;
An
untimely
Birth
,
on
many
external
accounts
(
not
mentioning
the
future
or
eternal
estate
wherein
an
untimely
Birth
at
the
worst
hath
also
the
advantage
of
the
Covetous
Man
)
it
preferable
unto
him
.
ver.
3.
In
regard
(
1
)
of
his
Birth
:
For
he
cometh
into
the
World
not
only
loa●ened
with
Sin
,
but
for
no
good
end
and
purpose
to
himself
,
bearing
the
sad
effects
of
his
Original
Guilt
within
time
(
which
an
untimely
Birth
,
the
guilty
also
of
Original
Sin
doth
not
)
and
hath
it
sadly
charged
home
upon
him
.
ver.
4.
(2)
As
to
his
Death
,
which
as
it
may
be
very
obscure
and
Comfortless
here
,
so
doth
it
lead
to
utter
Darkness
hereafter
.
ver.
4.
(3)
In
respect
of
his
Name
,
which
shall
be
unsavoury
both
with
God
and
Man
.
ver.
4.
(4)
On
the
account
of
the
restlesness
and
perplexity
of
his
condition
,
being
distracted
with
these
cares
and
fears
,
which
an
untimely
Birth
,
is
not
capable
of
.
ver.
5.
(5)
Tho
he
should
have
the
continuance
of
Life
for
thousands
of
years
,
added
to
all
his
other
Enjoyments
;
yet
being
a
Stranger
to
God
and
Fellowship
with
him
(
wherein
Man's
true
Good
consisteth
)
he
is
but
still
a
miserable
Man
.
ver.
6.
And
(
6
)
In
respect
,
that
notwithstanding
all
his
advantages
;
yet
he
and
the
Abortive
,
or
any
other
whom
he
judges
miserable
in
regard
of
himself
,
must
tryst
all
in
one
place
,
the
grave
or
state
of
the
Dead
.
ver.
6.
III.
That
notwithstanding
all
the
advantages
this
Worlds-Worm
hath
,
yet
the
great
design
and
result
of
all
his
Undertakings
and
Pains
is
low
and
base
,
being
for
the
Mouth
and
other
carnal
ends
,
which
as
he
is
often
disappointed
in
,
so
neither
can
he
thereby
satisfie
his
greedy
Longings
.
ver.
7.
IV.
That
tho
with
his
wisdom
he
may
gain
to
himself
great
Riches
,
Honours
and
Pleasures
,
yet
being
destitute
of
that
Wisdom
which
is
from
above
,
he
is
as
far
distant
from
true
Happiness
as
he
that
is
reckoned
a
Fool.
ver.
8.
Upon
occasion
of
which
he
cautions
the
poor
Men
,
who
wanting
saving
Wisdom
and
the
true
Riches
,
yet
have
some
measure
of
Moral
Prudence
to
direct
their
way
before
Men
,
that
they
be
not
proud
of
their
poverty
,
or
count
themselves
the
more
happy
,
when
they
thus
hear
of
the
Misery
and
Folly
of
the
rich
Covetous
Man
.
ver.
8.
And
Secondly
,
In
the
rest
of
the
Chapter
he
giveth
several
Reasons
why
People
should
not
hunt
so
hotly
after
these
earthly
things
,
to
the
neglect
of
the
pursuit
after
true
Happiness
.
I.
Because
the
quiet
and
contented
(
tho
short
)
enjoyment
of
the
Portion
which
God
gives
Men
in
the
World
,
is
far
more
advantageous
both
for
their
Spiritual
and
Temporal
Condition
,
than
the
inordinat
ranging
of
the
heart
from
Creature
to
Creature
,
seeking
satisfaction
and
that
contentment
which
they
cannot
give
.
ver.
9.
II.
Because
as
this
too
eager
and
endless
pursuit
after
the
Creature
,
is
a
course
that
not
only
will
prove
the
Creature
it self
vain
,
and
empty
of
all
true
Contentment
,
but
Man
himself
to
be
vain
and
foolish
in
seeking
Satisfaction
where
it
is
not
to
be
bad
,
so
will
it
be
found
to
be
a
Vexation
and
Torment
to
the
Spirit
.
ver.
9.
III.
Because
constant
experience
doth
shew
.
That
any
success
such
eager
and
endless
pursuits
after
the
World
for
Happiness
hath
,
is
already
made
known
by
the
Spirit
of
God
,
here
and
else
where
in
the
Word
,
to
be
but
Vanity
;
which
(
as
may
be
not
our
to
all
)
cannot
be
attributed
to
the
Creature
,
which
neither
is
able
,
nor
ever
was
ordained
to
afford
true
Content
and
Happiness
;
But
to
frail
dying
Man
,
with
whom
God
in
His
holy
Purpose
and
Providence
hath
kept
this
constant
course
(
the
contrary
whereof
cannot
be
instanced
)
that
whoever
sought
Happiness
in
the
Creature
,
should
come
off
with
nothing
but
Vanity
and
Vexation
of
Spirit
.
ver.
10.
IV.
Because
by
seeking
Happiness
in
the
Creatures
,
Men
do
state
themselves
in
opposition
and
contradictory
terms
to
the
Almighty
,
which
will
be
found
neither
to
be
their
wisdom
nor
their
safety
.
ver.
10.
V.
Because
by
so
doing
Man
is
not
only
no
whitt
nearer
,
but
considerably
farther
from
his
true
Happiness
,
and
nothing
bettered
by
all
these
foolish
Chases
.
ver.
11.
VI.
Because
as
a
Man's
Life
is
both
short
and
uncertain
,
and
so
is
to
be
better
imployed
than
in
seeking
Happiness
in
the
Creatures
;
So
it
is
no
more
dubious
what
condition
in
the
World
,
whether
of
Prosperity
or
Adversity
,
will
contribute
most
for
his
designed
Satisfaction
,
than
it
is
certain
that
none
of
the
Sons
of
Adam
without
the
light
of
the
Word
and
Spirit
,
can
either
themselves
clearly
know
,
or
sufficiently
instruct
others
wherein
true
Happiness
doth
consist
,
much
less
hold
forth
the
right
way
how
to
attain
to
it
.
ver.
12.
And
VII
.
Because
that
as
what
future
events
may
befal
him
before
his
Death
are
hid
from
himself
and
others
,
so
there
are
none
that
can
certainly
inform
him
how
these
things
he
so
violently
hunts
after
to
the
losing
of
his
Soul
,
shall
either
be
imployed
,
or
by
whom
they
shall
be
enjoyed
:
And
so
Man's
Happiness
cannot
be
in
these
things
,
and
its
folly
inordinatly
and
excessively
to
pursue
after
them
.
ver.
12.
Which
Three
last
Reasons
are
proposed
by
way
of
Question
(
which
have
their
Answer
in
their
bosome
,
obvious
to
Natures
Light
and
common
Reason
)
the
more
to
awaken
Men
to
the
consideration
of
them
,
and
to
draw
a
Testimony
against
them
,
if
notwithstanding
of
all
these
Reasons
they
will
still
seek
Happiness
in
the
Creatures
.
CHAP.
VI.
Ver.
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
.
SOlomon
having
by
many
Arguments
disswaded
from
the
inordinate
love
of
things
Earthly
,
and
commended
the
Holy
and
cheerful
use
of
outward
Comforts
,
in
the
former
Chapter
;
He
doth
here
proceed
in
the
enlargement
of
the
same
purpose
.
And
for
this
end
he
doth
First
by
way
of
regrate
,
discover
more
of
the
Sin
and
Misery
of
the
Covetous
Wretch
,
while
he
saith
,
There
is
an
evil
which
I
have
seen
,
&c.
The
Evil
he
speaks
of
is
to
be
taken
mainly
for
the
evil
of
Punishment
(
exprest
in
the
second
Verse
)
as
presupposing
the
evil
of
Sin
in
the
Covetous
Man
.
And
this
Evil
he
describes
1.
As
very
clearly
observed
by
him
in
his
own
Experience
.
And
2.
As
very
Common
and
frequent
Among
Men
in
all
places
where
the
Sun
rises
and
sets
.
Next
,
He
supposes
this
Covetous
Miser
to
have
his
Idol
in
his
Possession
,
and
shews
what
his
Attainments
may
be
.
1.
By
specifying
his
prime
Idols
,
as
Riches
of
all
sorts
,
great
Honour
and
Esteem
in
the
World
.
And
2.
By
a
general
Expression
He
wants
nothing
of
what
his
Soul
desires
,
Not
as
if
the
boundless
desires
of
the
Covetous
could
ever
be
satisfied
,
but
that
He
wants
nothing
of
the
things
themselves
for
the
Substance
of
them
,
wherein
he
apprehends
his
Happiness
to
ly
.
And
these
things
God
is
said
to
Give
him
,
not
in
Love
and
Approbation
of
his
Desires
,
but
in
the
course
of
his
common
Providence
,
and
in
his
displeasure
,
as
appears
by
what
follows
.
Thirdly
,
He
shews
wherein
God
manifests
even
in
time
,
his
just
displeasure
against
such
a
mans
sin
of
Covetousness
in
two
Branches
.
First
,
He
Hath
not
power
to
Eat
of
what
he
hath
.
By
Eating
must
be
understood
the
Injoyment
of
the
Comfort
of
his
Wealth
.
1.
Because
according
to
the
Grammatical
construction
of
the
Words
,
it
relates
to
his
Honour
as
well
as
his
Riches
.
And
2.
Because
he
could
not
subsist
,
if
all
Power
to
Eat
were
taken
away
from
him
:
Next
,
that
A
Stranger
Eats
it
.
By
the
Stranger
is
meant
one
who
is
of
no
near
Relation
to
him
,
or
one
who
is
an
Enemy
to
him
,
as
the
Word
is
used
,
Hos.
7.9
.
Jer.
5.15
,
17.
Both
which
proofs
of
Gods
displeasure
,
are
not
to
be
understood
as
if
they
were
let
forth
upon
every
Covetous
Man
;
seing
many
such
have
Power
to
take
largely
of
their
Riches
for
their
own
use
,
and
leave
the
rest
to
their
Babes
,
Psal.
17.14
.
But
they
are
to
be
understood
as
frequently
verified
,
in
so
much
as
many
instances
may
be
given
thereof
.
Fourthly
,
He
doth
again
pass
Censure
upon
the
condition
and
course
of
the
Covetous
,
that
it
is
Vanity
,
or
wholly
Disappointment
and
Emptiness
of
Satisfaction
,
and
an
evil
Disease
,
that
is
,
a
Spiritual
Plague
upon
him
,
spending
both
his
Body
and
his
Spirit
.
From
this
Learn
1.
White
the
Lords
Ministers
are
opening
up
his
sweet
and
comfortable
Allowance
to
his
People
,
they
should
not
forget
to
mention
the
Misery
of
them
that
are
by
their
Sins
depriving
themselves
of
it
,
but
should
with
Pitie
and
Compassion
regrate
the
same
in
their
Hearing
,
that
thereby
such
may
be
moved
to
resent
the
wofulness
of
their
own
Condition
:
For
this
Heavenly
Preacher
,
who
is
in
this
a
Pattern
to
all
others
,
having
in
the
close
of
the
former
Chapter
,
commended
the
Lords
comfortable
Allowance
to
his
own
;
he
here
as
it
were
regrates
the
Sin
and
Misery
of
others
,
while
he
saith
,
There
is
an
Evil
which
I
have
seen
under
the
Sun
,
&c.
2.
Ministers
must
not
only
study
to
know
what
things
are
Sinful
,
and
what
Judgements
are
due
to
them
in
the
general
,
that
from
the
word
they
may
clearly
discover
both
;
but
likewise
they
ought
to
be
much
in
the
Observation
of
the
particular
Sins
that
reign
and
prevail
most
among
Men
in
their
time
,
and
of
the
particular
Judgements
,
whereby
God
testifies
his
displeasure
against
them
,
that
from
their
own
experimental
Observation
of
both
,
they
may
discover
them
to
People
:
For
it
is
mainly
of
Solomon's
own
Observation
and
experimental
knowledge
of
this
Evil
,
which
comprehends
both
that
particular
Sin
of
Mens
seeking
things
Earthly
for
their
Portion
;
and
that
particular
Judgement
of
God
,
whereby
he
deprives
them
of
comfort
of
these
things
,
that
he
here
speaks
,
while
he
saith
,
There
is
an
Evil
which
I
have
seen
under
the
Sun
.
3.
There
are
many
Sins
frequently
committed
by
Men
,
and
many
Plagues
frequently
inflicted
by
the
Lord
upon
them
for
these
Sins
,
which
sinners
themselves
do
not
see
nor
consider
,
and
therefore
Christs
Ministers
should
especially
discover
these
Sins
and
Judgements
,
which
they
do
not
see
,
or
do
not
esteem
to
be
such
;
for
Men
stand
in
need
of
the
Spirits
Information
,
that
there
is
such
an
Evil
as
this
common
among
Men
,
to
wit
,
their
excessive
love
of
the
World
,
which
is
their
Sin
,
and
Gods
depriving
them
of
the
comfort
of
it
even
while
they
have
it
,
which
is
their
Plague
:
And
therefore
it
is
here
given
them
,
There
is
an
Evil
which
I
have
seen
under
the
Sun
,
and
it
is
common
among
Men.
4.
The
Lord
may
multiply
outward
Favours
of
all
sorts
,
upon
them
whom
he
Favours
not
;
he
may
bring
to
their
hand
All
that
their
Hearts
can
desire
;
And
in
so
doing
,
be
raining
snares
upon
them
.
And
surely
it
is
so
when
Men
desire
these
things
as
their
chief
good
,
and
when
Saving
Grace
is
not
given
with
them
,
and
wisdom
to
use
them
aright
;
for
Solomon
speaks
here
of
the
Covetous
,
whom
the
Lord
abhorreth
,
Psal.
10
3.
And
yet
he
is
,
A
man
to
whom
God
hath
given
Riches
,
Wealth
,
Honour
,
and
what
his
Soul
desireth
.
5.
When
the
Lord
hath
given
to
Men
great
Variety
of
outward
Blessings
,
even
answerable
to
their
own
desires
,
he
hath
it
in
his
own
hand
,
whether
he
will
give
or
withhold
the
Comfort
and
Sweetness
of
the
Injoyment
of
these
things
.
And
this
he
doth
often
withhold
;
sometimes
by
leaving
them
to
their
own
Covetous
Disposition
;
which
binds
up
their
Hands
that
they
cannot
use
what
they
have
,
had
they
never
so
much
,
for
fear
of
want
afterward
:
And
sometimes
by
striking
them
with
his
Terrour
and
Wrath
in
the
midst
of
their
Injoyments
,
Dan.
5.4
,
5.
Psal.
78.30
,
31.
So
that
after
the
greatest
variety
of
most
desirable
Blessings
is
obtained
,
the
Power
to
use
them
should
be
sought
;
and
that
being
also
obtained
,
should
be
thankfully
acknowledged
,
as
a
new
and
more
excellent
Mercy
than
all
the
rest
:
For
saith
Solomon
,
There
is
a
man
to
whom
God
hath
given
Riches
,
Wealth
and
Honour
,
so
that
he
wants
nothing
that
his
Soul
desires
;
and
yet
he
giveth
him
not
Power
to
Eat
thereof
.
6.
The
Lord
often
strikes
wicked
men
sorest
in
these
things
,
and
at
these
Seasons
that
they
least
expect
.
They
apprehend
all
the
difficulty
in
the
way
to
their
Happiness
to
be
in
the
attainings
to
things
Earthly
,
and
yet
the
disappointment
is
after
all
is
gotten
that
their
Soul
desired
:
For
,
there
is
a
man
to
whom
God
hath
given
Riches
Wealth
and
Honour
,
so
that
he
wanteth
nothing
of
all
that
his
Soul
desireth
,
and
yet
God
giveth
him
not
power
to
eat
thereof
.
7.
When
Mens
Hearts
are
estranged
from
God
,
and
wholly
taken
up
with
earthly
Delights
,
it
is
but
just
with
Him
to
make
Strangers
consume
their
Idols
,
which
they
have
set
up
in
His
room
;
So
that
when
Men
do
immoderately
love
and
seek
after
these
things
,
they
take
the
nearest
course
not
only
to
deprive
themselves
of
the
Comfort
of
them
,
but
their
Posterity
also
,
whose
provision
they
have
preferred
to
the
Favour
of
God
,
and
the
good
of
their
own
Souls
:
For
this
is
another
way
,
whereby
God
testifies
His
Displeasure
against
the
Sin
of
Covetousness
,
A
Stranger
eats
it
.
8.
It
is
a
vain
thing
for
Men
to
place
Happiness
in
these
things
,
which
when
they
are
given
,
the
Power
to
use
them
,
or
take
comfort
in
them
,
may
be
with-held
:
And
it
is
Wisdom
to
seek
after
the
true
Riches
and
Honour
,
Reconciliation
with
God
,
His
Grace
and
Favour
;
which
being
bestowed
,
the
Power
to
feell
the
sweetness
of
,
and
take
comfort
in
them
,
will
not
be
altogether
with-held
:
For
so
doth
Solomon
censure
Mens
seeking
Wealth
,
Riches
and
Honour
,
as
their
Portion
,
which
being
had
,
they
may
want
Power
to
take
Comfort
in
them
.
This
is
Vanity
.
9.
Men
in
love
with
the
World
as
their
Happiness
,
are
in
a
dreadful
Distemper
of
Spirit
,
and
should
look
upon
themselves
as
infected
with
some
loathsome
and
deadly
Disease
,
even
such
an
one
as
they
cannot
be
sensible
of
till
it
be
past
Remedy
,
except
a
Miracle
of
Grace
be
wrought
upon
them
:
For
this
is
another
part
of
Solomon's
Censure
of
the
Covetous
Mans
case
,
It
is
an
evil
Disease
.
10.
The
observation
of
this
Vanity
,
Disappointment
and
Vexation
incident
to
Mammon-worshipers
,
should
elevat
the
Hearts
of
Men
above
the
Sun
,
and
make
them
long
to
be
where
the
true
Riches
and
Honour
are
,
and
where
the
Power
to
take
the
Comfort
thereof
is
never
with-held
,
nor
interrupted
in
the
exercise
of
it
:
For
this
Evil
is
only
observed
under
the
Sun
,
that
a
Man
may
have
Wealth
,
Riches
and
Honour
,
and
no
power
to
eat
thereof
,
and
is
here
held
forth
to
alienat
Mens
Hearts
from
this
Earth
,
which
is
one
principal
part
of
the
scope
of
this
Book
.
Ver.
3.
If
a
Man
beget
an
hundred
Children
,
and
live
many
years
,
so
that
the
days
of
his
years
be
many
,
and
his
Soul
be
not
filled
with
Good
,
and
also
that
he
have
no
Burial
,
I
say
that
an
untimely
Birth
is
bettter
then
he
.
4.
For
he
cometh
in
with
Vanity
,
and
departeth
in
darkness
,
and
his
name
shall
be
covered
with
darkness
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
years
twice
told
,
yet
hath
he
seen
no
good
:
do
not
at
all
go
to
one
place
?
SOlomon
doth
farther
illustrate
the
Sin
and
Misery
of
the
Covetous
Worldling
,
whose
Portion
is
in
this
present
Life
.
And
for
this
end
he
First
supposes
such
an
one
to
have
yet
two
farther
Degrees
of
his
fancied
Happiness
.
The
1.
is
,
A
numerous
Off-spring
to
possess
what
he
hath
gathered
,
If
a
Man
(
saith
he
)
beget
an
hundred
Children
,
he
puts
a
definit
number
for
an
indefinit
,
an
Hundred
for
many
,
according
to
an
ordinary
way
of
speaking
in
Scripture
,
1
Cor.
14.13
.
And
by
supposing
him
to
be
in
a
case
which
is
not
possible
,
he
labours
to
awake
him
out
of
his
Dream
of
finding
Happiness
in
a
case
far
inferiour
to
that
which
is
supposed
.
The
2.
is
a
long
Life
,
If
he
live
(
saith
he
)
many
years
,
so
that
the
days
of
his
years
be
many
,
by
doubling
the
Expression
,
he
supposes
his
days
and
years
to
be
as
many
as
ever
any
had
,
or
can
have
:
So
he
supposes
him
to
have
these
things
which
he
pretends
as
a
Defence
of
his
eager
pursuit
,
and
sparing
use
of
things
worldly
,
to
wit
,
many
Children
to
leave
these
things
to
,
and
Old
Age
to
provide
for
.
Next
,
He
supposes
the
Covetous
Man
to
want
other
two
things
.
1.
That
his
Soul
injoys
no
good
,
that
is
,
He
neither
hath
the
comfortable
use
of
his
Riches
,
nor
doth
he
make
sure
any
Spiritual
or
Eternal
Good
to
himself
.
And
2.
That
he
hath
no
Burial
:
He
supposes
him
to
want
Burial
,
not
as
if
all
Covetous
Wretches
were
deprived
of
this
favour
,
Luk.
16.22
.
Nor
as
if
the
having
of
it
could
in
the
least
contribute
to
their
Happiness
;
but
because
Covetous
and
Ambitious
Men
do
oft
make
more
preparation
for
a
sumptuous
Burial
,
than
for
their
Eternal
Wel-being
,
Isai.
22.16
.
And
because
none
of
them
can
be
certain
if
ever
they
shall
have
Burial
,
seing
the
Lord
sometimes
in
displeasure
deprives
the
Wicked
thereof
,
Jer.
22.19
.
Therefore
he
supposes
them
to
want
it
.
Thirdly
,
Upon
supposition
that
he
have
the
former
,
and
want
the
latter
priviledge
,
he
doth
assert
(
v.
3
)
and
set
forth
his
Misery
,
by
comparing
with
,
and
preferring
to
his
case
,
the
case
of
an
untimely
Birth
,
as
Better
in
outward
Respects
specified
afterward
;
for
of
the
future
eternal
state
of
the
Abortive
he
speaks
nothing
,
though
the
worst
that
can
be
supposed
thereof
must
be
more
tolerable
than
the
Covetous
Mans.
Fourthly
,
He
shews
particularly
,
wherein
the
Misery
of
the
Covetous
is
greater
then
the
Ab
ortives
.
As
for
the
Covetous
1.
He
comes
into
the
World
with
Vanity
,
that
is
to
no
good
purpose
for
himself
;
or
rather
he
comes
in
with
a
load
of
original
Guilt
,
which
is
not
to
be
understood
,
as
if
there
were
any
who
are
not
born
in
the
same
case
,
but
because
it
is
charged
upon
him
now
going
out
of
the
World
,
therefore
he
speaks
of
it
as
peculiar
to
him
.
Then
2.
His
Death
here
called
Departure
,
is
comfortless
and
an
entrance
into
utter
Darkness
.
And
3.
For
his
Reputation
or
Name
,
in
the
perpetuating
whereof
he
placed
one
part
of
his
Earthly
Happiness
,
that
shall
not
be
Remembred
with
God
or
good
Men
,
for
any
advantage
to
him
.
ver.
4.
And
for
the
Abortive
,
who
hath
not
had
the
most
common
Benefits
of
this
Life
,
to
see
the
Sun
,
or
to
have
the
Exercise
of
Reason
,
and
so
is
not
guilty
of
Abusing
these
and
the
like
Favours
,
as
the
Covetous
is
,
this
hath
more
rest
than
the
Covetous
;
Not
as
if
properly
such
an
one
could
be
said
to
have
any
rest
in
this
World
,
or
as
if
the
Covetous
could
have
the
least
degree
of
true
Rest
;
as
the
comparing
of
them
would
seem
to
import
,
but
that
this
untimely
Birth
is
never
vexed
with
such
distracting
Cares
and
Fears
,
as
the
Covetous
Worldling
is
tormented
with
.
Fifthly
,
He
inlarges
the
Supposition
of
the
Covetous
mans
long
Life
,
by
supposing
that
which
is
impossible
,
to
wit
,
that
he
should
have
a
Thousand
years
twice
told
superadded
to
all
his
other
Earthly
advantages
of
Riches
,
Honour
,
numerous
Off-spring
and
the
like
,
and
this
he
doth
that
he
may
drive
him
from
the
apprehension
of
Happiness
in
any
thing
that
he
can
attain
to
in
this
World
.
And
Lastly
,
he
proves
by
several
Reasons
that
notwithstanding
of
this
long
Life
,
with
all
the
forementioned
advantages
of
it
,
he
is
still
a
miserable
man
,
providing
he
seek
not
Happiness
of
a
higher
nature
than
can
be
had
in
things
Earthly
,
The
First
Reason
is
,
that
he
remains
all
his
time
a
Stranger
to
the
sweetness
of
fellowship
with
God
:
It
is
safe
to
understand
Solomon
so
here
,
while
he
saith
,
he
hath
seen
no
good
,
seing
he
had
learned
of
his
Father
,
that
mans
true
good
consists
in
that
Fellowship
,
Psal.
4.6
.
The
Second
is
,
that
this
man
supposed
to
be
so
near
his
imaginary
Happiness
,
must
go
to
the
same
Place
with
the
Abortive
,
or
those
he
Judges
most
miserable
,
he
must
meet
with
them
in
the
Grave
or
State
of
the
Dead
,
which
is
here
called
that
One
Place
whether
All
men
go
:
And
so
what
ever
it
be
belonging
to
this
Life
only
,
that
differenceth
one
man
from
another
,
that
cannot
make
him
a
happy
Man
,
ver.
6.
Hence
Learn
.
1.
Men
destitute
of
saving
Wisdom
are
very
Ingenious
to
find
out
pretences
and
seeming
Excuses
for
their
sinful
Courses
,
and
therefore
they
that
would
reclaim
such
,
must
trace
them
thorow
these
,
and
discover
the
Vanity
of
them
.
For
Solomon
here
supposeth
the
Covetous
Worldling
swelling
in
Riches
,
to
cover
his
excessive
love
to
the
World
,
and
his
depriving
himself
of
lawful
comforts
with
the
pretence
of
providing
for
his
numerous
Off-spring
,
and
his
Old
Age
,
and
proves
that
neither
of
these
doth
lessen
his
Sin
or
his
Misery
:
For
saith
he
,
Though
he
have
an
hundred
Children
,
and
live
many
years
,
&c.
Yet
he
is
but
a
miserable
Caitif
.
2.
The
Lord
may
manifest
his
Bounty
to
wicked
men
by
heaping
upon
them
the
choice
of
outward
Blessings
,
and
may
draw
out
his
long
suffering
patience
toward
them
in
great
length
,
by
giving
them
many
Days
and
Years
while
they
are
walking
contrary
to
him
,
that
by
his
so
doing
he
may
reclaim
some
of
them
,
and
make
the
rest
the
more
inexcusable
:
For
having
before
supposed
the
Covetous
man
to
have
abundance
of
all
sorts
of
Riches
,
he
here
supposes
him
to
have
many
Children
,
and
to
live
many
Years
,
so
that
the
days
of
his
Years
be
many
.
3.
As
those
may
have
variety
of
outward
Blessings
who
yet
Injoy
nothing
that
is
truely
Good
for
their
Souls
,
so
mans
happiness
is
only
to
be
estimat
,
according
to
his
Souls
injoying
of
that
Good
,
which
is
sutable
to
it
,
namely
,
the
favour
of
God
,
his
Grace
,
and
a
right
to
everlasting
Blessedness
;
all
other
things
are
but
Good
to
his
Body
,
and
in
some
sort
common
to
man
with
other
Creatures
inferior
to
him
;
For
Solomon
supposeth
here
,
that
a
man
may
have
a
Numerous
Off-spring
,
and
a
long
Life
,
beside
his
Riches
,
and
yet
be
a
miserable
Man
,
if
so
be
his
Soul
injoy
no
Good
.
4.
Though
Man
be
bound
to
esteem
it
a
Blessing
of
God
to
have
many
Children
Begotten
in
lawful
Marriage
Ps.
127.3.4.5
.
And
to
have
a
long
Life
,
when
it
is
spent
in
Honouring
God
Prov.
16.31
.
Yet
when
he
looks
upon
these
,
or
any
thing
of
that
nature
as
his
chief
Good
,
or
when
his
Eagerness
in
providing
for
his
Children
or
Old
Age
,
takes
him
off
from
providing
for
his
Soul
,
or
proves
prejudicial
to
the
true
Good
thereof
;
then
these
outward
Blessings
are
so
far
from
increasing
his
Happiness
,
that
they
do
much
augment
his
Sin
and
Misery
,
for
such
an
one
the
Spirit
of
God
doth
here
set
forth
as
extremely
miserable
,
who
though
he
have
an
hundred
Children
and
live
never
so
many
years
,
yet
his
Soul
injoys
no
Good
.
5.
That
which
is
a
sanctified
Dispensation
to
the
Saints
,
and
is
so
far
from
diminishing
,
that
it
doth
increase
their
Happiness
,
the
same
is
a
plague
and
Testimony
of
Gods
displeasure
to
the
Wicked
;
For
although
the
best
of
the
Saints
may
be
deprived
of
the
Honour
of
Burial
,
and
when
it
is
so
for
Christs
cause
,
they
are
so
much
the
more
Happy
Ps.
79.2
.
Rom.
8.28
.
Yet
the
want
thereof
is
a
curse
to
the
Wicked
,
and
an
increase
of
their
Misery
,
in
so
far
as
it
speaks
the
Lords
abhorrency
of
their
Bodies
,
which
they
only
cared
for
;
for
as
a
part
of
the
Covetous
mans
Curse
,
he
is
here
supposed
,
to
have
no
Burial
.
6.
There
may
be
much
Mercy
in
these
Dispensations
of
the
Lord
which
seem
most
sad
,
and
portend
most
wrath
to
the
Sons
of
Men
;
An
Untimely
Birth
often
proves
very
grievous
to
the
Parents
,
not
only
for
the
disappointment
of
their
Hopes
and
Desires
,
but
for
the
hazard
of
the
Mothers
Life
;
Yet
it
may
prove
Really
(
and
should
be
so
looked
upon
)
a
prevention
of
much
Sin
and
Misery
to
the
person
so
taken
away
,
and
consequently
of
greater
Grief
to
the
Parents
,
who
should
think
upon
their
abortive
Seed
as
in
a
Better
Condition
,
than
if
the
same
had
been
timely
,
and
had
come
to
have
great
Riches
,
Honour
,
many
Children
,
and
long
Life
,
neglecting
with
all
the
study
of
the
Souls
true
Good
,
for
comparing
such
a
Birth
with
the
Covetous
man
,
he
saith
,
an
untimely
Birth
is
better
than
he
.
7.
Though
the
natural
state
of
all
that
enter
into
the
World
be
equally
Sinful
and
Miserable
,
as
to
their
Original
Guilt
,
and
subjection
to
wrath
therefore
,
Psal.
51.5
.
Eph.
2.3
.
Yet
that
Guilt
is
only
reckoned
upon
the
Wicked
mans
Score
who
continues
in
Sin
,
and
is
not
imputed
to
the
Godly
,
who
is
born
again
,
and
hath
Christs
Righteousness
imputed
to
him
;
For
,
it
is
of
the
Covetous
Idolater
that
this
is
spoken
,
as
being
proper
to
him
to
have
that
Guilt
charged
upon
him
,
when
he
is
going
out
of
the
World
,
he
comes
in
with
Vanity
.
8.
There
is
neither
comfort
,
nor
hope
of
comfort
in
the
Death
of
Wicked
men
,
their
Death
is
their
entry
into
utter
Darkness
,
where
is
weeping
,
and
gnashing
of
Teeth
:
For
Darkness
in
Scripture
signifies
both
the
privation
of
Comfort
,
and
the
inflicting
of
Torment
and
Woe
;
And
here
the
Covetous
Idolater
is
said
to
depart
in
Darkness
.
9.
It
is
just
with
God
to
deprive
Men
of
a
Name
after
they
are
gone
,
who
minded
never
the
Glory
of
his
Name
,
nor
tio
have
a
Name
and
esteem
with
him
in
their
Life
,
but
placed
the
r
Happiness
in
gaining
a
high
esteem
among
Men
,
and
in
perpetuating
their
Memory
among
them
after
their
Death
.
And
ordinarily
he
doth
so
;
for
although
some
Wicked
men
may
have
their
Remembrance
long
continued
by
some
useful
Monuments
left
behind
them
,
yet
as
to
the
perpetuating
of
their
Name
and
esteem
as
truely
Happy
Men
with
God
,
and
among
them
that
are
truely
wise
,
this
is
verified
of
every
one
of
them
,
his
Name
is
covered
with
Darkness
.
10.
Every
step
of
a
Wicked
Mans
walk
from
his
entry
into
the
World
,
to
his
Departure
out
of
it
,
is
in
Sin
and
Misery
;
so
that
if
such
Men
could
be
particularly
known
to
others
,
this
might
be
truely
said
of
them
,
and
written
upon
every
one
of
their
Graves
,
he
comes
in
with
Vanity
,
he
departs
in
Darkness
,
and
his
Name
is
covered
with
Darkness
,
11.
It
had
been
better
for
Men
that
they
had
never
been
,
than
to
be
without
God
in
the
World
,
better
never
to
have
seen
the
Sun
,
than
to
seek
their
Portion
in
things
below
the
Sun
:
and
better
never
to
have
known
any
thing
,
than
to
imploy
all
their
wit
about
things
Worldly
,
neglecting
the
study
of
Gods
favour
and
Reconciliation
with
him
thorow
Christ
,
for
here
the
Abortive
who
hath
not
seen
the
Sun
,
nor
known
any
thing
,
is
preferred
to
the
Covetous
,
as
in
a
Better
Condition
than
he
,
who
hath
seen
the
Sun
,
lived
long
,
and
known
much
of
things
Worldly
.
12.
They
that
seek
Rest
and
satisfaction
to
their
Spirits
in
any
created
thing
,
neglecting
to
seek
the
true
spiritual
Rest
which
consists
in
Reconciliation
and
fellowship
with
God
in
Christ
Mat.
11.28
.
Psal.
116.6
.
And
to
make
sure
their
eternal
Wel-being
,
which
is
the
everlasting
Rest
of
the
Godly
Isai.
57.1
.
shall
be
so
far
from
finding
Rest
in
this
World
,
that
they
shall
meet
with
much
unquietness
here
,
and
Everlasting
Torment
hereafter
;
For
Solomon
comparing
the
Covetous
with
the
Abortive
,
he
saith
this
hath
more
rest
than
the
other
:
and
seing
the
Abortive
hath
properly
no
rest
here
at
all
,
and
yet
is
said
to
have
more
Rest
then
the
Covetous
,
it
is
imported
that
he
is
so
far
from
Rest
,
that
he
is
extremely
Tormented
.
13.
All
the
Favours
that
wicked
Men
enjoy
,
are
aggravations
of
their
guilt
,
and
so
do
increase
their
Misery
;
Even
this
that
they
have
seen
the
Sun
,
or
have
known
any
thing
at
all
,
makes
their
case
more
sad
than
theirs
who
have
not
:
For
it
is
here
imported
that
they
are
more
miserable
,
than
if
they
had
not
seen
the
Sun
,
nor
known
any
thing
,
while
the
case
of
the
Abortive
is
preferred
to
theirs
in
this
,
That
such
an
one
hath
not
seen
the
Sun
,
nor
known
any
thing
,
and
hath
more
rest
than
they
.
14.
As
Men
that
are
Strangers
to
the
Spiritual
Life
of
Grace
,
and
so
have
no
well
grounded
confidence
of
the
Life
of
Glory
,
are
excessively
desirous
of
a
long
Life
in
this
World
;
so
this
frame
of
Spirit
is
a
clear
mark
of
an
unmortified
worldly
person
:
For
while
the
Spirit
of
God
directs
Solomon
to
suppose
Men
to
live
so
long
here
,
he
meets
with
their
apprehensions
,
that
they
would
be
very
happy
,
if
they
might
have
the
benefit
of
so
long
a
Life
,
and
therefore
do
exceedingly
desire
it
,
Yea
though
he
live
a
thousand
years
twice
told
.
15.
The
true
Good
which
should
draw
the
desires
of
Men
after
it
,
doth
not
consist
in
Riches
,
Honours
,
numerous
Off-spring
,
or
any
thing
of
that
sort
:
A
Man
may
have
all
these
,
and
yet
be
a
Stranger
to
that
wherein
his
chief
Good
consists
,
namely
Fellowship
with
God
,
and
living
in
His
Fear
and
Obedience
:
For
Solomon
here
supposes
a
Man
to
have
,
beside
the
former
Advantages
,
A
long
Life
,
even
a
thousand
years
twice
told
,
and
yet
to
see
no
good
.
16.
Men
that
have
spent
a
long
Life
in
seeking
Happiness
in
the
Earth
,
will
notwithstanding
of
all
former
disa●●ointments
still
apprehend
they
would
find
it
,
if
they
had
longer
time
to
seek
it
;
and
yet
they
are
but
deluded
Fools
in
so
thinking
:
For
if
they
should
live
Methusalem's
days
twice
told
,
and
more
,
they
will
never
see
any
Good
in
things
worldly
,
nor
can
they
see
Good
till
they
get
Christ's
Eye-salve
,
Though
he
live
a
thousand
years
twice
told
,
yet
hath
he
seen
no
Good
.
17.
Though
length
of
days
should
teach
Men
Wisdom
to
prepare
for
Death
and
Eternity
,
yet
Men
who
have
it
without
saving
Grace
,
make
a
contrary
use
of
it
,
even
to
banish
the
thoughts
of
Death
,
in
so
much
,
that
they
who
have
lived
longest
,
and
so
are
nearest
to
their
Death
,
are
often
most
forgetful
of
it
,
never
considering
that
they
are
shortly
to
meet
with
those
who
have
been
early
taken
away
.
Therefore
doth
the
Wise
Man
here
put
this
Question
to
them
,
to
move
them
to
meditate
upon
Death
,
Do
not
all
go
to
one
place
?
18.
The
consideration
of
this
,
That
within
a
little
time
we
shall
all
meet
in
one
Place
,
namely
the
Grave
,
or
the
state
of
the
Dead
,
should
keep
Men
from
magnifying
themselves
for
these
temporary
things
wherein
they
excel
others
;
and
when
Men
account
others
for
the
want
of
these
things
miserable
in
comparison
of
themselves
,
they
forget
the
Meeting
Place
,
Death
,
which
will
equal
all
:
For
Solomon
gives
this
for
a
Reason
why
Men
should
not
account
themselves
happy
because
of
these
things
,
or
more
happy
than
others
who
want
them
:
Do
not
all
Go
to
one
place
?
Ver.
7.
All
the
labour
of
Man
is
for
his
mouth
,
and
yet
the
appetite
is
not
filled
.
8.
For
what
hath
the
Wise
more
than
the
Fool
?
what
hath
the
Poor
that
knoweth
to
walk
before
the
Living
?
SOlomon
giveth
here
some
farther
Reasons
of
the
misery
of
the
Covetous
Worldling
,
notwithstanding
of
his
long
Life
,
and
other
Advantages
formerly
supposed
.
The
Third
in
order
is
,
Because
the
end
of
all
the
Undertakings
of
such
a
Man
,
and
the
effect
of
all
his
pains
is
very
bale
,
it
is
for
his
outward
Man
only
,
one
part
whereof
the
Mouth
,
is
here
p●t
for
the
whole
;
How
can
he
then
be
Happy
,
suppose
he
have
Riches
,
Honour
,
Posterity
and
long
Life
,
seing
he
neglects
his
better
part
,
the
Soul
,
The
Fourth
is
,
Because
all
he
hath
,
doth
not
Sa
isfie
his
desires
;
and
therefore
being
still
a
dissatisfied
Man
,
he
must
be
still
in
so
far
a
miserable
Man
,
till
he
take
another
course
for
his
Happiness
.
And
the
Last
is
,
Because
the
Wisest
in
the
World
without
saving
Knowledge
,
hath
no
more
,
have
what
he
will
,
that
brings
him
any
nearer
to
true
Happiness
,
than
the
Fool
who
hath
not
that
Wisdom
:
But
lest
the
Poor
in
the
World
,
hearing
so
much
spoken
to
prove
the
Misery
of
the
Covetous
Rich
Worldling
,
might
account
themselves
happy
,
especially
if
they
have
any
measure
of
Prudence
to
walk
right
among
Men
(
for
of
saving
Wisdom
he
speaks
not
;
but
only
of
that
which
teaches
how
to
Walk
in
an
approven
way
before
Men
Living
in
this
World
)
Therefore
he
puts
the
question
concerning
these
;
What
hath
the
Poor
that
knoweth
how
to
walk
before
the
Living
?
Importing
that
these
also
if
they
be
destitute
of
saving
Wisdom
,
and
the
Fear
of
the
most
High
,
are
not
the
nearer
to
true
Happiness
,
that
they
want
the
Temptations
of
Riches
,
Honour
,
and
the
like
,
which
others
have
,
nor
yet
that
they
have
the
advantage
of
humane
Wisdom
or
Prudence
,
which
many
that
have
Riches
,
Honour
,
and
other
things
of
that
sort
,
want
.
So
that
the
Summ
of
these
Verses
,
as
also
of
the
former
,
seems
to
be
,
That
whatever
outward
Advantages
or
Excellencies
one
Man
hath
above
another
,
whatever
Rank
or
Degree
Men
be
of
,
whether
they
love
long
or
not
,
whether
they
be
Rich
or
Poor
,
Honourable
or
Despised
:
Wise
or
Foolish
,
and
so
forth
,
If
they
be
void
of
saving
Knowledge
,
they
are
all
alike
far
distant
from
true
Happiness
and
Satisfaction
.
Hence
Learn
1.
However
some
unrenewed
Men
may
seem
to
have
more
Pure
and
Refined
Designs
than
others
,
2
King
.
10.16
.
and
to
be
much
taken
up
about
things
of
a
higher
nature
than
what
relates
to
their
Bodies
,
Luk.
18.10
.
Isai.
58.2
.
yet
neither
their
designs
nor
pains
can
reach
higher
than
their
outward
Man
,
and
Estate
in
this
Word
;
They
cannot
be
for
their
Souls
,
or
the
true
Good
thereof
:
For
of
all
such
Men
,
Solomon
saith
,
All
the
labour
of
Man
is
for
his
Mouth
.
2.
They
are
strangely
deluded
who
think
if
they
had
more
of
things
worldly
,
their
desires
would
be
then
satisfied
:
Till
the
Soul
of
Man
close
with
,
and
rest
upon
that
infinit
Soul-satisfying
Good
,
God
reconciled
to
them
in
Christ
,
give
it
never
so
much
of
other
things
,
the
Appetite
will
still
cry
,
Give
,
Give
,
the
consideration
whereof
should
convince
Men
that
they
are
miserable
who
seek
Satisfaction
in
these
things
,
wherein
it
is
impossible
to
find
it
:
For
,
saith
he
,
The
Appetite
is
not
filled
.
3.
Though
common
Wisdom
,
or
humane
Prudence
may
be
instrumental
in
gaining
Men
great
Riches
,
Honours
,
and
the
like
,
wherein
often
,
Men
who
have
that
Wisdom
,
excel
those
who
want
it
;
yet
he
that
hath
most
of
that
sort
of
Wisdom
,
being
destitute
of
that
which
is
from
Above
,
remains
as
far
distant
from
true
Happiness
,
as
he
that
hath
least
of
it
.
The
consideration
whereof
should
make
Men
long
for
that
excellent
Knowledge
.
Phil.
3.8
.
and
not
account
any
other
Wisdom
their
chief
Good
:
For
it
is
in
reference
to
the
attaining
of
true
Happiness
that
this
Question
is
put
,
What
hath
the
Wise
Man
,
more
than
the
Fool
?
4.
As
the
Lord
dispenses
common
Gifts
variously
,
as
well
as
Spiritual
,
giving
to
some
a
greater
measure
of
humane
Wisdom
and
Prudence
,
to
whom
he
gives
less
Riches
than
to
others
:
So
those
who
have
that
sort
of
Wisdom
,
without
worldly
Riches
,
when
they
hear
much
spoken
against
the
Vanity
of
such
Riches
,
and
of
the
misery
of
the
Covetous
,
they
are
ready
to
pronounce
themselves
happy
;
and
so
to
be
proud
of
their
poverty
:
For
here
is
a
poor
Man
supposed
to
have
Wisdom
to
Walk
aright
before
Men
;
and
yet
to
put
him
off
the
opinion
of
his
being
happy
without
the
saving
Knowledge
of
God
in
Christ
,
this
Question
is
put
concerning
him
,
What
hath
the
Poor
that
knows
how
to
walk
before
the
Living
?
to
wit
,
nothing
to
make
him
happy
,
except
he
know
the
way
of
Reconciliation
with
God
,
and
how
to
Walk
aright
before
Him
,
in
the
Land
of
the
Living
.
5.
Though
Men
be
ready
to
conclude
themselves
very
happy
,
if
they
can
Walk
so
before
those
among
whom
they
live
,
as
nothing
can
be
blamed
in
their
carriage
,
and
so
as
they
may
gain
their
approbation
;
yet
unless
they
know
also
how
to
Walk
with
and
before
the
Living
God
,
in
His
Favour
,
Fear
,
and
Obedience
,
they
are
not
the
nearer
to
a
state
of
true
Happiness
:
For
this
Question
imports
that
such
Men
apprehend
themselves
very
happy
,
and
that
is
but
an
apprehension
,
What
hath
the
Poor
that
knows
how
to
walk
before
the
Living
?
to
wit
,
Men
Living
upon
the
Earth
.
Ver.
9.
Better
is
the
sight
of
the
Eyes
,
than
the
wandring
of
the
Desire
:
this
is
also
Vanity
and
Vexation
of
Spirit
.
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
than
he
.
THese
words
contain
several
Arguments
to
disswade
from
the
immoderat
Love
,
and
eager
Pursuit
of
things
earthly
.
The
First
is
,
That
the
contented
use
of
what
a
Man
enjoys
,
were
it
never
so
little
,
is
much
better
for
him
,
than
the
wandering
of
the
Desire
,
or
(
as
the
Word
is
)
the
Walking
of
his
Soul
still
after
more
,
which
is
the
Covetous
Man's
Disease
;
So
that
by
the
fight
of
his
Eyes
,
is
meant
,
The
enjoyment
of
what
a
Man
hath
to
be
seen
,
or
in
his
possession
,
as
the
word
is
translated
before
Chap.
3.13
.
And
it
is
thus
exprest
to
shew
the
short
continuance
of
our
earthly
Injoyments
,
they
are
but
a
Sight
:
And
by
the
wandering
of
the
Desire
(
as
is
clear
by
the
like
Expressions
in
Scripture
,
Jer.
2.20
.
and
14.10
.
)
is
meant
the
endless
Pursuit
of
the
Affections
insatiat
with
what
they
have
,
and
greedily
hunting
after
more
of
things
earthly
.
The
Second
which
proves
the
former
is
,
that
this
,
namely
the
wandering
of
the
Desire
,
is
a
course
empty
of
all
Satisfaction
,
as
the
Word
Vanity
signifies
,
and
so
proves
Man
vain
that
should
seek
Satisfaction
in
it
;
and
not
only
so
,
but
in
God's
Righteous
Judgement
proves
a
Tormenting
,
and
eating
up
of
a
Man's
Spirit
,
as
the
word
Vexation
signifies
,
ver.
9.
The
Third
is
,
That
whatever
hath
been
formerly
found
by
any
,
particularly
,
whatever
the
issue
and
success
of
their
inordinate
Desires
,
and
excessive
pains
for
Happiness
in
the
Creatures
hath
been
,
It
is
named
already
,
that
is
,
it
is
clearly
exprest
in
the
words
immediatly
preceeding
to
be
Vanity
,
and
Vexation
of
Spirit
;
And
it
is
known
,
that
is
,
it
may
be
clearly
known
,
and
is
known
to
all
Spiritual
Discerners
,
that
it
is
Man
,
to
whom
Vanity
is
to
be
imputed
,
it
is
Man
,
one
piece
of
Red-Earth
(
as
his
Name
signifies
)
seeking
Happiness
in
another
,
and
get
what
he
will
,
he
is
a
frail
dying
Man
still
:
And
so
this
that
hath
been
told
,
hath
been
the
constant
course
which
God
hath
kept
with
Man
,
according
to
His
eternal
Purpose
(
and
there
cannot
be
an
instance
given
to
the
contrary
)
that
whoever
sought
Happiness
in
the
Creatures
,
have
meet
with
Vanity
and
Vexation
of
Spirit
in
so
doing
.
The
Fourth
Reason
is
,
That
Man
being
so
frail
a
Creature
may
not
Contend
,
it
is
not
safe
for
him
;
And
he
doth
so
if
he
seek
Happiness
where
God
hath
declared
he
shall
not
find
it
;
he
may
not
be
in
contradictory
terms
with
Him
,
as
the
word
Contend
,
signifies
,
or
if
he
will
yet
essay
it
,
he
shall
find
the
Lord
Mightier
than
he
,
to
Oppose
,
Disappoint
and
Vex
him
.
Hence
Learn
1.
While
Men
do
not
fix
their
Desires
upon
Him
who
is
the
Desire
of
Nations
,
Hag.
2.7
.
Altogether
Desireable
,
Cant.
5.16
.
And
in
comparison
of
whom
none
in
Heaven
or
Earth
is
to
be
desired
Ps.
73.25
.
Their
Souls
will
still
roam
and
wander
,
like
Sheep
that
have
forgotten
their
resting
place
,
and
go
from
Mountain
to
Hill
,
Jer.
50.6
.
For
the
disposition
of
the
Covetous
Worldling
is
here
set
forth
by
The
wandering
of
the
Desire
,
or
(
as
the
Word
may
be
translated
)
the
Journey
of
the
Soul
.
2
:
As
men
should
look
upon
all
their
earthly
Injoyments
as
transitory
,
and
things
whereof
they
have
but
a
View
,
as
is
imported
in
this
,
that
they
are
called
The
sight
of
the
Eyes
,
so
ought
they
to
be
content
with
the
Portion
which
God
gives
them
,
and
to
look
upon
the
same
as
more
for
their
advantage
,
and
serving
more
for
their
incouragement
in
their
Masters
service
,
than
if
it
were
greater
:
For
(
saith
Solomon
)
Better
is
the
sight
of
the
Eyes
than
the
wandering
of
the
Desire
.
3.
The
wandering
of
Man's
Desire
from
one
Creature
to
another
for
satisfaction
,
proves
all
the
Creatures
to
be
empty
of
any
thing
that
can
give
him
true
Contentment
,
and
Man
himself
to
be
meer
Vanity
,
that
should
persist
in
that
vain
pursuit
:
For
in
both
these
respects
,
this
sentence
may
be
applyed
to
The
wandering
of
the
Desire
,
this
also
is
Vanity
.
4.
If
after
clear
warning
,
and
frequent
disappointment
of
desired
Contentment
in
things
earthly
,
Men
will
still
follow
their
own
vain
courses
,
they
shall
find
the
result
to
be
,
not
only
more
Disappointment
,
but
Torment
and
Eating
of
their
Spirits
here
,
when
God
awakes
their
Conscience
,
and
if
they
Repent
not
,
a
Worm
that
never
dies
,
to
eat
up
their
Spirits
eternally
:
For
it
is
the
Lord
that
passes
this
Sentence
,
The
wandering
of
the
Desire
is
both
Vanity
and
Vexation
of
Spirit
.
5.
Both
the
constant
experience
of
all
by-past
Ages
,
and
the
clear
Light
of
the
Word
of
God
,
hath
proven
this
Truth
,
that
the
pursuit
of
Happiness
in
the
Earth
proves
Vanity
and
Vexation
of
Spirit
to
the
Pursuer
;
So
that
none
can
give
an
Instance
to
the
contrary
:
And
this
should
disswade
Men
from
that
way
.
For
as
another
consideration
for
that
effect
Solomon
saith
,
That
which
hath
been
(
to
wit
hitherto
in
all
Ages
the
result
of
such
vain
courses
)
is
named
alread
,
that
is
,
it
is
called
by
the
Spirit
of
the
Lord
,
by
that
name
formerly
exprest
,
Vanity
and
Vexation
of
Spirit
.
6.
Whatever
is
spoken
of
the
Vanity
of
the
Creatures
in
order
to
Mans
Happiness
,
is
not
so
much
to
be
attributed
to
them
,
seing
they
are
all
good
,
and
sufficient
for
the
ends
to
which
they
are
appointed
,
and
do
groan
that
they
should
be
subjected
by
Man
to
Vanity
;
As
it
is
to
be
attributed
to
vain
Man
:
It
is
not
the
Creatures
fault
that
they
disappoint
Man
of
satisfaction
,
seing
they
were
not
appointed
to
terminat
his
desires
,
or
to
satisfy
him
,
but
to
lead
him
to
his
Creator
,
nor
is
it
their
fault
that
they
prove
Vexation
to
him
,
but
his
that
vexes
himself
in
seeking
what
they
are
not
able
,
nor
were
ever
appointed
to
give
:
And
so
all
is
to
be
fathered
upon
vain
Man
,
It
is
known
to
be
Man
.
7.
While
Men
seek
Happiness
in
things
beside
God
,
they
do
but
Contend
with
Him
,
or
(
as
the
Word
signifies
)
they
enter
in
Judgement
with
Him
,
as
if
they
would
pass
sentence
contrary
to
His
Decree
and
revealed
Mind
in
His
Word
,
which
is
,
That
Creatures
are
empty
of
Satisfaction
,
that
Man
is
vain
to
seek
it
in
them
,
and
that
the
Lord
Himself
is
the
only
satisfying
Portion
of
His
People
,
Neither
may
he
Contend
with
Him
.
8.
If
man
considered
what
his
Name
signifies
,
to
wit
,
Adam
a
piece
of
the
Earth
,
that
was
taken
out
of
it
,
and
must
go
to
it
,
and
that
all
his
Injoyments
cannot
change
him
,
but
still
he
must
be
Adam
,
a
Frail
dying
piece
of
red
Clay
,
it
would
make
him
afraid
to
enter
the
lists
with
,
or
take
up
a
sute
of
Law
(
as
the
word
Contend
,
signifies
)
against
his
Maker
,
about
the
way
of
attaining
to
Happiness
;
For
there
may
be
safely
conceived
a
consideration
held
forth
in
his
Name
,
to
disswade
him
from
that
course
,
which
is
a
Contending
with
God
.
It
is
known
to
be
Man
,
neither
may
he
contend
with
him
,
&c.
9.
Who
ever
walk
contrary
to
the
Lord
shall
find
him
Stronger
then
they
,
to
blast
their
Courses
,
and
destroy
themselves
,
except
they
submit
in
time
,
and
follow
his
way
:
Neither
may
be
Contend
with
Him
that
is
Mightier
than
he
.
Ver.
11.
Seing
there
be
many
things
that
increase
Vanity
,
what
is
man
the
better
?
12.
For
who
knows
what
is
good
for
man
in
this
life
,
all
the
days
of
his
vain
Life
,
which
be
spendeth
as
a
shadow
?
For
who
can
tell
a
man
what
shall
be
after
him
under
the
Sun
?
IN
these
words
Solomon
doth
First
resume
his
former
purpose
,
while
he
saith
,
Seing
there
be
many
things
that
increase
Vanity
,
the
meaning
is
,
seing
there
are
so
many
vain
Courses
,
that
naturally
Men
take
for
attaining
to
Happiness
in
the
Earth
,
and
so
many
just
Dispensations
of
God
,
whereby
he
disappoints
them
,
as
hath
been
shewn
in
the
former
purpose
.
And
Next
,
He
draws
several
inferences
therefrom
,
which
may
alienat
Mens
Hearts
from
things
Earthly
;
And
these
he
holds
forth
in
three
Questions
.
The
First
is
,
What
is
man
the
better
?
The
meaning
whereof
is
,
he
is
not
the
nearer
to
his
Happiness
,
for
the
Question
hath
the
force
of
a
Negation
,
yea
it
imports
that
he
is
much
the
worse
,
and
much
farther
from
his
Happiness
,
than
if
he
had
never
attempted
to
seek
it
in
these
Courses
.
The
Second
is
,
Who
knows
what
is
good
for
Man
in
this
Life
?
&c.
Which
imports
not
only
that
Man
is
uncertain
what
Condition
in
the
World
,
whether
to
be
Rich
or
Poor
,
to
be
in
Honour
or
Obscurity
,
makes
most
for
the
satisfaction
of
the
Mind
which
he
aims
at
;
But
mainly
that
there
is
not
one
of
the
Children
of
Men
,
till
he
get
Eye
salve
from
Christ
,
that
can
Know
or
inform
another
,
wherein
the
true
Good
(
which
is
only
in
Fellowship
with
God
)
doth
consist
;
far
less
how
to
attain
unto
it
.
And
to
this
he
subjoins
such
a
Description
of
Mans
Life
from
the
brevitie
and
incertainty
of
it
,
as
may
teach
him
not
to
seek
Happiness
in
things
on
Earth
.
The
Third
is
,
Who
can
tell
him
what
shall
be
after
him
?
The
meaning
whereof
is
,
that
not
only
future
Events
,
which
may
befal
a
Man
before
he
depart
this
Life
,
are
hid
from
him
,
or
others
that
might
inform
him
,
so
that
his
Happiness
cannot
be
here
:
But
mainly
that
none
can
inform
a
Man
how
these
things
upon
which
he
spends
his
Body
,
Spirit
,
and
time
,
shall
be
imployed
after
him
,
whether
his
lawful
Heirs
or
Strangers
shall
possess
them
,
whether
they
shall
be
imployed
well
or
not
,
by
either
.
Which
consideration
though
it
be
true
also
in
Reference
to
the
Godly
,
yet
it
is
only
a
Vexation
to
them
who
know
not
of
a
better
Life
,
and
who
place
much
of
their
Happiness
in
perpetuating
their
own
Fame
,
and
securing
great
things
to
their
Successours
.
Hence
Learn
.
1.
As
they
who
have
a
calling
to
deliver
the
Mind
of
God
to
his
Church
,
ought
to
propose
some
certain
scope
to
themselves
,
to
which
they
should
make
all
that
they
deliver
subservient
,
so
it
is
not
in
vain
for
them
after
proof
and
clearing
thereof
,
to
resume
and
repeat
the
same
,
especially
when
they
are
therefrom
to
draw
some
practical
uses
,
which
may
be
profitable
for
their
Hearers
:
For
,
Solomon
who
is
a
Precedent
for
our
ordinary
way
of
Preaching
,
having
in
the
entry
proposed
this
for
one
main
part
of
his
Scope
in
this
Book
,
to
prove
all
created
Things
,
and
humane
Courses
about
them
vain
and
insufficient
for
bringing
Man
to
true
Happiness
,
he
doth
here
,
as
in
several
other
places
of
this
Book
,
recapitulat
and
repeat
the
same
,
and
draw
several
Uses
from
it
,
Seing
there
are
so
many
things
that
increase
Vanity
,
what
is
man
the
better
.
&c.
2.
Till
men
be
set
upon
the
new
and
living
way
of
true
Felicity
,
which
is
the
study
of
Reconciliation
with
God
thro'
the
Blood
of
Christ
Heb.
10.19
,
20.
their
Sin
and
Misery
is
still
upon
the
growing
hand
,
the
more
they
multiply
their
Courses
for
Happiness
,
the
more
Sinful
and
Miserable
do
they
render
themselves
,
if
they
seek
it
not
where
it
is
be
found
,
as
is
imported
in
this
first
Question
drawn
from
the
former
purpose
here
resumed
,
Seing
there
are
so
many
things
that
increase
Vanity
,
what
is
Man
the
better
?
i.e.
he
is
much
the
worse
.
3.
Though
fallen
Man
by
all
his
pains
about
things
Earthly
,
can
come
nothing
nearer
his
lost
Happiness
,
but
on
the
contrary
is
still
put
to
a
greater
and
greater
distance
from
it
,
yet
is
he
very
unwilling
to
cast
up
his
Account
,
and
consider
what
Advantage
,
or
lose
he
hath
by
his
pains
,
he
must
be
put
to
this
by
the
word
and
Messengers
of
God
:
For
this
Question
imports
that
he
is
nothing
the
better
,
but
much
the
worse
of
the
many
vain
Courses
he
takes
for
Happiness
,
and
that
he
cannot
condescend
upon
his
Advantage
,
though
he
apprehend
it
to
be
very
great
,
Seing
there
are
so
many
things
that
increase
Vanity
,
what
is
Man
the
better
?
4.
Men
without
renewing
Grace
,
are
not
only
unable
to
attain
unto
any
thing
that
is
truely
good
for
them
,
by
all
their
Pains
,
but
they
are
also
Blind
and
cannot
see
that
Good
,
till
they
get
Eye-Salve
which
is
vouchsafed
but
upon
a
very
few
:
For
this
Question
is
put
concerning
all
men
in
nature
,
Who
(
of
them
)
knows
what
is
good
for
Man
in
this
Life
?
5.
The
Cause
why
Men
are
not
the
Better
of
their
Pains
for
Happiness
,
is
their
Ignorance
of
the
nature
of
that
true
Good
which
is
attainable
in
this
Life
,
consisting
only
in
Obedience
to
Gods
Commands
,
and
submission
to
his
Correction
Lam.
3.26.27
.
in
Praising
of
him
for
his
Goodness
Psal.
92
,
1.
And
so
injoying
fellowship
with
him
Psal.
73.26
.
and
the
like
,
what
wonder
then
men
know
not
what
is
their
Good
in
the
other
Life
?
For
this
Question
may
be
looked
upon
as
containing
the
Reason
of
that
which
is
imported
in
the
former
,
that
Man
is
nothing
the
Better
by
the
vain
Courses
he
takes
for
Happiness
,
For
who
knows
what
is
good
for
Man
in
this
Life
.
&c.
6.
That
only
is
to
be
esteemed
truely
Good
for
a
Man
in
this
Life
,
which
can
continue
with
him
,
and
may
be
Injoyed
by
him
all
the
Days
of
his
Life
,
whether
he
be
in
adversity
,
or
prosperity
;
And
that
is
only
to
be
in
Favour
with
God
,
the
proofs
whereof
his
Favourites
may
promise
to
themselves
shall
follow
them
all
their
days
Psal.
23.6
.
For
it
is
clearly
imported
here
,
that
if
Man
know
not
what
is
Good
for
him
All
the
days
of
his
Life
,
he
doth
not
know
what
is
truely
Good
for
him
in
this
Life
at
all
.
Who
knows
what
is
Good
for
a
Man
in
this
Life
all
the
days
of
his
Life
?
7.
Mans
natural
Life
,
and
duration
here
is
extreamly
Vain
,
being
so
short
and
uncertain
,
much
like
a
Shadow
,
that
is
nothing
but
Darkness
,
and
never
continues
in
one
posture
,
but
soon
changes
and
soon
evanishes
,
which
ought
to
be
often
considered
as
a
mean
to
draw
Mans
heart
from
seeking
Happiness
here
,
and
move
him
to
provide
for
a
better
Life
:
For
,
so
is
his
Life
and
time
here
set
forth
,
a
Vain
Life
,
and
Days
which
he
spends
as
a
Shadow
.
8.
As
Men
whose
Hearts
are
wedded
to
things
Earthly
,
before
they
seek
any
other
Happiness
than
what
the
Earth
can
afford
,
they
will
place
it
in
providing
for
these
they
are
to
leave
behind
them
,
or
in
keeping
up
their
own
Memory
among
Men
after
themselves
are
gone
;
So
the
Lord
hath
wisely
hid
from
all
of
them
the
knowledge
of
future
Events
concerning
these
things
,
wherein
they
might
observe
his
Mercy
toward
them
.
For
if
they
should
know
things
to
go
well
after
them
,
and
better
than
in
their
own
time
,
they
would
but
vex
themselves
the
more
,
to
think
that
they
cannot
stay
with
them
,
or
if
they
should
know
them
to
be
worse
,
they
would
but
vex
themselves
with
thinking
upon
the
condition
of
those
whom
they
are
to
leave
behind
them
:
Therefore
even
this
should
be
esteemed
a
Mercy
,
and
should
wean
Mans
Heart
from
this
World
as
his
Portion
,
in
that
he
knows
not
how
things
shall
go
after
himself
is
gone
.
Who
can
tell
him
what
shall
be
after
him
?
9.
It
is
fit
for
awakening
the
Consciences
of
Men
,
to
pose
them
with
pertinent
and
rational
Question
,
including
an
Answer
in
their
Bosom
,
which
readily
Natures
light
it self
,
or
common
Reason
will
suggest
to
Mens
minds
:
For
so
doth
Solomon
Catechize
the
vain
Worldling
,
seeking
his
Happiness
in
the
Earth
,
by
these
three
Questions
,
What
is
Man
the
better
?
Who
knows
what
is
good
for
him
?
Who
can
tell
him
what
shall
be
after
him
?
CHAP.
VII
.
THE
ARGUMENT
THE
Preacher
in
the
First
part
of
this
Chapter
,
to
verse
23.
Doth
highly
commend
some
things
as
very
fit
Remedies
against
that
disquiet
of
Spirit
which
is
occasioned
by
the
oppression
of
the
wicked
;
and
so
proving
proper
means
to
bring
them
nearer
to
their
true
Happiness
and
Contentment
of
Mind
.
As
I.
He
commendeth
(
as
the
first
Remedy
against
discontent
of
Mind
,
which
marrs
true
Happiness
)
.
That
good
Name
or
high
esteem
with
God
,
and
savoury
report
with
Men
,
founded
upon
Grace
and
true
Holiness
,
as
better
than
the
most
precious
things
in
the
World
,
wherein
most
men
place
their
Happiness
.
And
The
day
of
the
Death
of
such
as
preferable
unto
the
day
of
their
Birth
,
ver.
1.
Upon
which
occasion
he
also
commends
(
as
a
fit
preparation
for
Death
)
the
frequenting
those
Places
,
Occasions
and
Societies
where
the
remembrance
of
Death
is
offered
,
as
better
than
haunting
these
Houses
and
Opportunities
where
Feasting
and
other
Carnal
Pleasures
abound
:
And
that
because
Death
(
which
these
mournful
Places
and
Companies
bringeth
to
our
Mind
)
putteth
an
end
to
this
Temporal
Life
and
all
its
Comforts
and
Crosses
,
which
will
readily
occasion
the
serious
Consideration
of
the
living
(
unless
plagued
with
stupidity
)
as
a
fit
means
of
preparing
for
Death
.
ver.
2.
II.
He
praiseth
that
soft
and
tender
frame
of
heart
,
which
the
sanctified
consideration
of
Death
begets
in
the
Soul
,
beyond
that
Carnal
mirth
and
joy
which
is
ordinarily
expressed
by
Laughter
,
and
other
such
like
Gestures
and
this
as
the
second
Remedy
against
disquiet
of
Mind
,
the
great
hinderance
of
true
Happiness
ver.
3.
And
that
on
the
Account
1.
That
the
grave
and
humble
Deportment
of
the
outward
Man
,
flowing
from
Godly
Sorrow
within
,
contributes
not
a
little
unto
working
of
their
own
and
others
Hearts
unto
a
promising
frame
for
receiving
and
retaining
true
Peace
and
Contentment
.
ver.
3.
And
2.
That
it
is
the
allowed
Disposition
of
those
who
are
endued
with
saving
Wisdom
(
whatever
be
their
own
particular
Case
)
to
have
their
Thoughts
much
taken
up
with
such
mournful
Objects
and
Occasions
,
for
keeping
themselves
in
a
humble
and
sympathizing
frame
.
And
on
the
contrary
the
fool
,
or
wicked
man
;
tho
he
be
not
bodily
present
,
yet
hath
his
heart
still
in
the
Places
and
Societies
of
Carnal
Joy
and
Pleasures
,
whereby
he
is
miserably
diverted
from
the
serious
consideration
of
Death
and
Eternity
.
ver.
4.
III.
He
commendeth
(
as
a
third
Remedy
against
that
trouble
of
Mind
which
marrs
true
Happiness
)
an
humble
submission
unto
the
serious
and
wise
Rebukes
of
those
who
(
whether
in
a
publick
or
private
Capacity
)
have
a
call
from
God
to
represent
the
evil
,
danger
and
remedy
of
Sin
,
As
better
than
wickedmens
either
glorying
in
their
own
,
or
flattering
of
others
in
their
Sins
,
ver.
5.
And
that
because
whatever
joy
or
pleasure
such
may
have
in
following
of
,
or
flattering
themselves
,
or
being
applauded
by
others
in
their
sinful
Courses
;
It
is
not
long-lived
,
but
as
a
blaze
of
Thorns
,
maketh
a
noise
and
endeth
in
smoak
:
which
woful
pleasure
and
flattering
themselves
or
others
in
sin
,
he
censureth
as
an
empty
and
vain
course
,
ver.
6.
IV.
He
commendeth
(
as
a
fourth
Remedy
)
The
grace
of
Patience
under
the
most
grievous
pressures
and
injuries
the
Saints
may
meet
with
,
in
and
from
the
World
,
as
a
great
furtherance
toward
true
Happiness
,
ver.
7
,
8
,
9.10
.
In
order
to
which
,
He
1.
holdeth
forth
a-sad
effect
which
Oppression
and
Violence
oftimes
worketh
upon
the
Godly
,
by
reason
of
their
corruption
in
stirring
up
their
Passions
so
,
and
driving
them
to
such
Expressions
and
Courses
,
as
look
like
fury
and
madness
.
ver.
7.2
.
He
sheweth
the
root
or
cause
from
which
this
Oppression
,
especially
in
Judicatories
doth
flow
,
viz.
From
Covetousness
and
love
of
Bribes
,
which
blind
mens
Judgement
,
and
byass
their
Affections
from
Justice
,
ver.
7.
3.
He
presseth
this
patient
and
constant
holding
on
in
the
ways
of
God
,
notwithstanding
difficulties
and
dangers
,
partly
from
the
consideration
of
the
issue
of
it
,
which
will
be
sweet
,
though
the
beginning
may
be
bitter
.
ver.
8.
And
partly
from
the
desirableness
,
both
before
God
and
men
,
of
a
humble
and
meek
Spirit
under
grievous
Suffering
,
above
that
proud
and
lofty
disposition
of
Heart
,
by
which
ordinarily
Oppressours
are
lifted
up
to
their
own
Destruction
.
ver.
8.
And
4.
He
disswadeth
from
two
things
which
are
far
contrary
to
this
grace
of
Patience
.
As
First
,
From
the
very
first
and
sudden
motions
of
Passion
or
Revenge
against
the
instruments
of
Trouble
,
and
Persons
of
Oppressours
,
which
is
the
habitual
and
allowed
frame
of
Heart
in
those
who
are
void
of
the
saving
knowledge
of
Christ
.
ver.
9.
And
Secondly
,
From
that
sinful
quarrelling
at
the
Lords
making
Times
more
troublesome
,
and
Burdens
heavier
than
they
have
formerly
been
;
since
this
will
but
argue
ignorance
of
the
true
state
of
Times
,
foolish
presumption
in
finding
fault
with
his
wisdom
and
unbelief
of
his
Soveraignity
.
ver.
10.
V.
Solomon
praiseth
saving
Wisdom
(
as
the
fifth
choise
Remedy
against
these
anxities
of
mind
that
are
so
great
an
hinderance
to
true
Happiness
)
from
four
excellent
Effects
or
Advantages
of
it
,
ver.
11
,
12.
As
1.
That
it
teacheth
men
by
what
tenure
to
hold
and
by
what
Rule
,
&
on
what
occasions
to
improve
their
Worldly
Inheritances
.
And
is
that
without
which
all
outward
Injoyments
are
but
a
Snare
and
a
Curse
to
men
,
and
giveth
them
fair
Opportunities
,
and
putteth
them
in
a
good
Capacity
of
doing
God
Service
in
the
World
,
ver.
11.
2.
That
by
it
Rich
Incomes
to
the
Soul
from
the
Lord
,
which
truly
deserve
the
name
of
profit
,
do
redound
to
the
person
indued
with
this
Wisdom
,
ver.
11.
3.
That
it
is
a
shelter
from
many
evils
and
dangers
,
especially
Spiritual
,
far
above
Money
,
which
is
but
a
defence
against
outward
dangers
;
and
that
in
some
Cases
only
,
ver.
12.
And
4
Least
by
attributing
to
Money
the
like
effect
of
being
a
defence
,
with
saving
Wisdom
,
he
should
seem
to
derogate
from
this
saving
Knowledge
,
he
shews
that
it
excelleth
Money
and
all
other
things
in
this
,
That
it
is
the
means
of
conveying
,
increasing
and
preserving
Spiritual
Life
,
and
the
beginning
and
pledge
of
Eternal
Life
,
ver.
12.
VI.
As
a
sixth
Remedy
against
that
anxiety
and
trouble
of
Spirit
,
arising
from
the
violence
of
Oppression
,
the
great
hinderance
of
Mans
true
Happiness
;
He
doth
direct
to
the
right
Improvement
of
the
Lords
Dispensations
,
ver.
12
,
to
21.
Which
he
recommends
to
be
done
1.
By
serious
Consideration
,
and
pondering
of
them
,
especially
since
what
works
God
brings
about
contrary
to
Mans
will
and
designs
of
obtaining
Happiness
in
them
,
cannot
by
Mans
wit
and
power
be
altered
or
winded
about
to
serve
his
fancied
end
of
reaching
a
true
Felicity
in
the
Creatures
,
ver
13.
2.
By
being
suitably
affected
with
the
Lords
various
Dispensations
;
in
Prosperity
to
rejoyce
with
Thanksgiving
,
in
Adversity
to
consider
seriously
the
procuring
Causes
of
it
;
Gods
Mind
and
Ends
in
it
,
and
our
Duty
under
it
:
Especially
since
the
Lord
had
ordered
such
a
mixture
and
succession
of
these
lots
unto
Man
,
That
though
he
had
been
called
to
the
Council
of
it
,
he
could
not
have
found
out
a
better
and
nearer
way
to
advance
the
Glory
of
God
,
and
carry
on
his
own
Happiness
,
than
these
various
Dispensations
,
and
his
own
right
Improvement
of
them
,
ver.
14.
3.
That
since
in
his
own
short
and
sinful
Life
,
he
had
considerable
Experience
of
these
changes
of
Dispensations
,
as
ordinarily
are
most
stumbling
,
such
as
just
Men
falling
before
the
wicked
for
Righteousness
sake
,
and
wicked
Men
prospering
in
their
sinful
courses
,
ver.
15.
He
dehorteth
from
two
Extremities
incident
to
corrupt
Nature
,
upon
occasion
of
these
various
ways
of
God
.
The
One
is
,
That
Men
would
not
affect
or
arrogate
to
themselves
such
a
superlative
Righteousness
and
Wisdom
,
as
to
Censure
these
Works
of
God
,
as
not
Wisely
and
Equitably
carried
on
,
and
as
if
they
could
manage
them
to
better
advantage
:
And
so
by
this
affecting
to
be
more
Righteous
and
Wise
than
God
,
bring
Destruction
upon
themselves
,
both
by
inward
vexation
,
when
things
fall
out
otherwayes
than
they
imagine
they
should
;
And
by
outward
strokes
from
a
provoked
God
,
for
such
insolent
Censuring
of
his
Dispensations
,
ver.
16.
The
Other
is
,
That
upon
the
wicked
,
prospering
in
his
Wickedness
,
they
would
not
discover
so
much
folly
and
want
of
saving
Knowledge
,
as
to
give
or
sell
themselves
to
such
a
height
of
Impiety
,
as
ordinarily
upon
that
occasion
unrenewed
Men
run
into
.
And
that
because
such
a
course
may
hasten
their
Death
sooner
,
than
that
time
to
which
in
humane
probability
,
by
the
course
of
Nature
,
they
might
have
attained
,
ver.
17.
And
4.
since
the
former
Directions
for
the
right
use
making
of
the
Lords
various
Dispensations
,
are
the
way
to
Fellowship
with
God
,
in
which
a
mans
chief
Good
doth
consist
;
he
exhorts
that
they
would
readily
imbrace
the
Opportunities
,
and
continue
in
the
practice
them
:
And
that
the
rather
,
because
those
who
are
Principled
with
the
true
Fear
of
God
,
shall
have
a
sure
and
sweet
outgate
(
even
tho
they
fall
before
the
Wicked
,
as
to
their
outward
Concerns
)
from
all
their
Sufferings
and
Temptations
,
ver.
18.
And
upon
this
Occasion
he
falls
again
upon
the
commendation
of
Spiritual
Wisdom
,
partly
from
the
Blessed
effect
thereof
,
that
it
satisfies
the
person
against
the
Trials
and
Temptations
formerly
mentioned
,
beyond
any
humane
help
or
strength
,
ver.
19.
And
partly
from
the
readiness
of
men
(
though
both
imputatively
and
inherently
just
)
even
in
their
best
Actions
,
to
miscarry
without
this
saving
Wisdom
,
ver.
20
And
VII
.
As
the
last
Remedy
against
that
anxiety
of
Mind
,
by
which
true
Content
and
Happiness
is
Impeded
.
He
recommends
that
People
would
not
be
very
curious
to
hear
or
know
,
much
less
revengefully
resent
what
evil
others
rashly
or
passionatly
speak
of
them
ver.
21.
And
that
because
as
such
curious
Inquiries
and
revengeful
Resentments
may
readily
meet
with
undesired
and
unexpected
Railings
and
Revilings
from
their
own
Domesticks
and
Relations
,
ver.
21
So
men
may
be
Conscious
to
themselves
that
even
they
themselves
have
spoken
rashly
and
passionatly
against
others
,
ver.
22.
The
Second
part
of
the
Chapter
,
from
ver.
23.
to
the
end
,
contains
in
it
I
A
commendation
of
the
former
purpose
concerning
right
judging
and
improving
of
Gods
various
Dispensations
,
at
deserving
Consideration
and
Belief
,
and
that
on
the
account
.
1
,
That
it
was
his
own
Experience
after
serious
Trial
and
Exercise
of
Spiritual
Wisdom
ver
23
,
3.
That
though
he
had
been
very
desirous
of
,
and
at
great
pains
to
get
saving
Knowledge
;
yet
had
he
not
received
that
measure
of
it
which
was
desired
or
attainable
by
him
.
ver.
23.
3.
That
the
Providence
of
God
in
governing
the
World
,
is
so
deep
a
Mystery
,
that
the
shallow
capacity
of
the
Wisest
of
Men
cannot
comprehend
it
:
But
must
look
on
it
as
a
Pearle
lying
in
the
bottom
of
the
Sea
,
or
a
precious
thing
at
the
outmost
end
of
the
Earth
,
ver.
24.
And
4.
That
it
may
not
be
thought
that
his
Ignorance
in
these
deep
Mysteries
of
Providence
was
affected
;
He
shews
what
earnest
desires
and
diligent
endeavours
,
he
had
used
not
only
to
attain
to
the
understanding
of
Gods
mind
in
his
Dispensations
,
And
to
know
not
only
the
natural
causes
of
things
,
and
the
Lords
holy
Ends
and
Wise
Reasons
in
the
operations
of
his
hands
.
Put
also
to
know
the
madness
and
folly
of
these
sinful
courses
,
whereby
most
men
think
to
attain
to
Happiness
,
ver
25.
Then
II
,
In
this
part
of
the
Chapter
,
having
lamented
his
Short
sightedness
in
these
Mysterious
ways
of
God
,
notwithstanding
his
serious
and
diligent
inquiry
into
them
:
He
giveth
an
account
of
some
degrees
of
success
he
had
of
his
pains
.
As
1.
That
he
had
sadly
found
the
evil
of
fulfilling
the
Lust
of
the
Flesh
:
Which
he
manifests
.
Both
by
de
cribing
a
Whoorish
Woman
,
from
the
Subtile
and
prevailing
ways
that
she
hath
in
alluring
and
detaining
men
Slaves
to
her
Lusts
:
And
by
affording
some
Arguments
to
deterr
the
hearts
of
all
from
yeelding
to
that
sin
of
Uncleaness
,
as
being
more
grievous
in
its
nature
and
effects
then
temporal
Death
,
as
being
a
sin
which
those
that
are
in
a
singular
way
favoured
of
God
,
and
who
delight
in
and
study
to
please
him
,
either
do
not
ordinarily
fall
in
,
or
being
intangled
do
mercifully
recover
from
;
And
as
being
the
woful
punishment
of
other
sins
,
or
Mens
habituating
themselves
to
and
making
a
Trade
of
Sin
,
and
so
deserving
the
name
of
Sinners
in
a
high
degree
ver.
26
2.
That
his
calling
of
being
a
Preacher
both
fitting
and
obliging
him
to
a
particular
survey
and
scrutiny
into
the
several
cases
and
conditions
of
persons
that
had
made
Provision
for
the
Flesh
to
fulfil
its
Lusts
,
he
had
by
sad
experience
found
very
few
examples
in
the
Male
sexe
(
whereof
himself
was
but
one
)
that
were
mercifully
delivered
out
of
that
snare
;
and
of
the
Female
sexe
,
of
all
these
Thousand
Whorish
Women
(
1
King
.
11.3
.
)
that
had
stollen
away
his
heart
,
or
of
all
these
tempting
and
enticing
Women
formerly
described
,
he
had
observed
none
of
them
(
what
ever
might
be
in
the
knowlege
of
God
or
others
)
to
be
true
penitents
and
brought
out
of
that
Snare
of
the
Devil
,
ver.
27.28
.
And
3
That
he
had
upon
farther
serious
search
found
,
that
as
God
had
at
first
made
man
after
his
own
Image
,
indued
with
knowledge
and
Original
Righteousness
and
so
perfect
or
straight
:
So
also
that
all
Adam's
posterity
naturally
give
themselves
now
to
nothing
so
much
as
to
use
engines
and
artifices
how
to
commit
and
palliat
Sin
,
to
dishonour
God
and
render
themselves
Miserable
,
ver.
29.
CHAP.
VII
.
Ver.
1.
A
good
name
is
better
than
precious
Oyntment
:
and
the
day
of
Death
than
the
Day
of
ones
Birth
.
THE
main
scope
of
the
Preacher
in
this
Chapter
being
to
discover
more
of
the
way
to
true
Happiness
and
Contentment
,
and
to
point
out
some
Remedies
of
these
Vexations
incident
to
Men
in
this
Life
,
That
all
may
be
in
Love
with
the
Directions
he
is
to
give
for
these
Ends
,
he
doth
First
commend
a
Good
Name
,
as
that
which
is
only
attained
by
these
who
walk
in
the
way
afterward
pointed
out
.
And
Next
he
commends
the
Death
of
such
as
desirable
also
.
This
Good
Name
here
commended
,
is
not
Credit
among
the
Men
of
the
World
,
which
is
founded
upon
outward
Excellencies
,
Riches
,
Honour
,
and
the
like
;
the
Vanity
whereof
hath
been
formerly
manifested
,
and
whereof
those
that
are
truly
Blest
are
often
deprived
:
But
it
is
an
esteem
with
God
,
founded
upon
his
free
Favour
;
for
so
a
good
Name
is
explained
by
another
Expression
in
a
place
parallel
to
this
in
this
Preachers
Writings
,
Prov.
21.1
.
Where
loving
Favour
,
which
signifies
the
free
good
Will
of
God
,
is
put
as
Exegetick
of
a
good
Name
:
And
this
carries
along
with
it
a
deserved
esteem
in
the
minds
of
Spiritual
Discerners
,
founded
upon
Gods
Grace
,
evidenced
in
a
Holy
Life
;
so
that
the
Good
Name
here
commended
,
is
that
only
which
those
have
who
are
Christians
indeed
,
or
the
Anointed
ones
of
the
Lord
,
who
are
Perfumed
with
the
Graces
of
his
Spirit
,
appearing
in
their
Humility
,
Patience
,
Heavenly
Wisdom
,
and
other
Exercises
after
mentioned
:
And
this
he
commends
as
better
than
the
most
Precious
things
in
the
World
,
wherein
worldly
Men
seek
their
Happiness
,
of
which
one
of
the
sweetest
and
most
useful
,
is
here
named
for
the
rest
:
And
so
in
effect
he
commends
Piety
by
commending
the
Sign
,
or
temporary
reward
of
it
;
and
that
in
these
terms
which
may
be
most
taking
with
those
who
are
most
taken
up
with
things
worldly
;
among
which
Credit
,
or
a
Name
is
one
of
the
chief
.
Next
,
He
commends
The
day
of
Death
,
namely
the
Death
of
such
an
one
as
is
thus
in
esteem
with
God
,
and
deserves
esteem
among
men
,
as
far
to
be
preferred
to
the
Day
of
ones
Birth
:
He
mentions
not
the
Reasons
of
this
preference
,
supposing
the
Advantages
that
the
Godly
have
by
the
one
,
and
the
Disadvantages
that
all
have
by
the
other
,
to
be
easily
condescended
upon
,
some
whereof
are
touched
in
the
Doctrines
.
Hence
Learn
1.
This
Heavenly
Policy
is
necessary
in
a
Minister
of
Christ
,
who
would
ingage
mens
Hearts
to
fall
in
Love
with
the
way
to
true
Happiness
,
to
commend
what
is
to
be
found
in
that
way
,
under
the
Names
of
these
things
which
Carnal
men
are
most
in
Love
with
:
And
this
may
be
safely
done
,
seing
what
ever
it
be
that
any
are
in
Love
with
,
the
same
may
be
truly
found
in
Fellowship
with
God
.
If
it
be
Riches
men
seek
,
in
him
and
his
Fellowship
they
may
find
Durable
Riches
and
Righteousness
,
Prov.
8.18
.
If
Pleasure
,
they
may
Drink
of
the
River
of
his
Pleasures
,
Psal.
36.8
.
And
if
it
be
Credit
,
they
may
have
A
Name
better
than
Oyntment
:
For
so
doth
Solomon
here
commend
the
way
of
Holiness
,
by
commending
the
temporary
Reward
of
it
,
under
the
name
of
that
which
naturally
Men
most
affect
,
A
good
Name
is
better
than
,
&c.
2.
Although
all
that
take
themselves
to
the
way
of
Holiness
,
may
expect
Reproach
,
and
Disgrace
for
their
so
doing
from
the
profane
World
,
1
Pet.
4.4
.
Yet
they
may
be
sure
of
a
Name
and
Esteem
with
God
,
and
with
such
as
are
truly
Wise
:
For
Solomon
here
commends
a
Good
Name
,
as
that
which
all
shall
have
who
take
them
to
the
way
pointed
out
afterward
,
A
good
Name
is
better
than
,
&c.
3.
Although
the
Godly
should
die
to
their
worldly
Credit
,
and
not
haunt
after
vain
Glory
,
Gal.
5.26
.
Yet
such
a
Name
,
or
Esteem
,
even
among
Men
,
as
is
obtained
by
evidencing
the
Graces
of
God
,
Heb.
11.2
.
By
an
humble
and
holy
Walking
;
and
such
as
may
keep
them
in
Capacity
to
do
Service
to
God
,
and
Good
to
Others
,
Prov.
22.4
.
May
be
desired
and
sought
after
,
for
such
a
Name
is
here
commended
as
desirable
,
A
good
Name
is
better
than
,
&c.
4.
To
have
such
a
Name
or
Esteem
with
God
,
and
to
have
his
Grace
so
lively
in
our
Hearts
,
as
we
may
be
refreshful
to
Others
,
and
fitted
for
Healing
of
their
Wounds
and
Distempers
,
is
a
Case
more
to
be
prized
and
sought
after
,
than
the
most
Precious
things
in
the
World
;
such
a
Name
will
never
rot
,
though
the
Savour
of
it
may
be
held
in
for
a
time
,
it
will
still
break
through
the
thickest
cloud
of
Calumnies
and
Reproaches
:
For
this
comparative
way
of
commending
a
good
Name
by
preferring
it
to
Precious
Oyntment
,
imports
it
to
have
a
resemblance
thereunto
,
in
respect
of
the
Fragrancy
,
and
Medicinal
Vertue
thereof
;
and
to
have
something
above
it
,
which
is
mainly
the
perpetuity
of
it
.
A
good
Name
is
better
than
precious
Oyntment
.
5.
A
good
Name
,
or
esteem
among
men
,
is
not
to
be
sought
so
much
for
what
our selves
have
by
it
,
as
because
it
makes
us
Savoury
and
Refreshful
to
others
;
and
particularly
,
because
it
makes
us
the
more
fit
for
healing
of
their
Spiritual
Distempers
,
as
is
imported
in
Solomons
preferring
it
to
Precious
Ointment
,
which
must
be
taken
in
reference
to
the
proportional
effects
of
both
;
A
good
Name
is
better
than
precious
Ointment
.
6.
Only
those
have
a
Good
Name
(
deservedly
so
called
)
who
forsake
these
courses
which
the
men
of
this
World
think
their
Credit
to
follow
,
and
who
take
themselves
to
these
Exercises
,
which
others
would
think
a
Disgrace
:
All
others
are
base
,
and
deservedly
esteemed
so
,
Psal.
15.4
:
For
having
prest
the
undervaluing
of
these
things
which
Worldlings
do
alone
magnify
,
as
long
Life
,
Riches
and
the
like
:
And
being
to
press
these
Exercises
which
they
undervalue
,
he
commends
here
a
good
Name
,
supposing
the
same
to
be
only
attainable
by
those
who
forsake
the
one
,
and
take
them
to
the
other
,
A
good
Name
is
better
than
precious
Ointment
.
7.
It
is
a
greater
Sin
to
blast
the
Reputation
of
the
Godly
,
and
so
by
Slanders
and
Reproaches
to
incapacitate
them
to
do
farther
Service
to
the
Lord
,
or
good
to
others
,
than
to
destroy
or
man
the
most
precious
things
they
have
in
the
World
beside
;
for
,
A
good
Name
is
better
than
precious
Ointment
;
which
is
put
for
their
precious
things
.
8.
They
have
not
the
exercise
of
their
Senses
,
to
whom
the
fame
of
the
Godly
,
the
good
Report
of
their
Heavenly
Graces
and
Vertues
,
is
not
savoury
and
refreshful
:
They
prove
themselves
base
,
who
delight
not
to
hear
their
Graces
commended
.
their
Vertues
praised
for
the
praise
of
the
Giver
,
and
provoking
of
others
to
imitation
of
them
.
For
a
good
Name
,
(
which
may
be
taken
actively
,
for
the
Fame
,
and
good
Report
of
the
Godly
which
comes
abroad
to
others
)
is
better
(
or
more
useful
for
them
in
a
Spiritual
sense
than
precious
Ointment
.
9.
The
day
of
the
Godlies
Death
,
is
in
many
respects
preferable
to
the
day
of
ones
Birth
,
whether
their
own
or
others
:
For
at
the
day
of
their
Death
,
their
Victory
over
their
Spiritual
Enemies
is
compleated
,
1
Cor.
15
55.57
.
Their
Souls
made
perfect
in
Holiness
,
Heb.
12.23
.
Their
Miseries
and
Griefs
are
ended
.
Rev.
21.4
.
And
their
never
ending
Rest
and
Blessedness
in
the
immediate
injoyment
of
God
is
then
begun
,
Isa.
57.2
.
While
as
mens
Birth
is
their
entry
into
the
valley
of
Tears
,
Job
.
14.1
.
the
beginning
of
their
Combat
with
their
Spiritual
Enemies
,
and
their
Peregrination
from
the
Lord
,
2
Cor.
5.6
.
The
consideration
whereof
should
make
Death
,
welcome
to
the
Godly
,
when
it
comes
,
and
may
comfort
Men
against
the
Death
of
their
Friends
,
or
Children
dying
in
the
Lord
,
For
(
saith
he
)
The
day
of
Death
is
better
than
the
day
of
ones
Birth
.
10.
That
which
worldly
Men
value
most
,
and
yet
never
obtain
,
that
same
the
Godly
finds
in
a
more
excellent
kind
,
in
the
way
of
Holiness
,
which
the
others
abhorr
;
and
that
which
is
most
terrible
to
the
wicked
is
made
sweet
and
desirable
to
the
Godly
,
for
a
Name
is
that
which
Worldlings
exceedingly
long
for
,
and
never
get
,
in
the
sense
wherein
it
is
here
commended
;
And
Death
is
that
which
is
most
terrible
to
them
,
and
yet
the
Preacher
supposes
here
that
the
Godly
have
the
Name
better
than
precious
Oyntment
,
and
that
their
Death
is
sweet
and
better
than
the
day
of
his
Birth
.
Ver.
2.
It
is
better
to
go
to
the
house
of
Mourning
,
than
to
go
to
the
house
of
Feasting
:
for
that
is
the
end
of
all
men
,
and
the
living
will
lay
it
to
his
heart
.
SOlomon
having
commended
Death
,
as
preferable
to
ones
Birth
,
he
comes
now
to
direct
all
,
how
to
make
timous
preparation
for
Death
.
And
for
this
end
he
commends
the
frequenting
of
these
occasions
,
and
Societies
,
where
Men
are
minded
of
Death
,
particularly
the
House
of
Mourning
,
whereby
is
meant
any
place
or
object
that
occasions
Mourning
,
especially
the
house
where
one
is
Dying
,
or
hath
been
lately
Dead
:
And
where
the
Friends
,
or
those
of
near
Relation
,
are
supposed
to
be
left
behind
sad
hearted
;
And
preferrs
the
going
thither
,
to
the
frequenting
of
solemn
Feasts
,
such
as
use
to
be
about
the
times
of
Birth
,
or
Marriage
.
And
he
proves
the
preference
by
two
Reasons
,
The
First
is
,
that
Death
whereof
Men
may
be
minded
by
going
to
the
House
of
Mourning
,
is
the
end
of
all
Men
,
not
of
Mens
Being
simply
,
but
of
their
natural
temporal
Being
;
And
therefore
Men
should
use
all
means
to
prepare
for
it
.
The
Second
is
,
That
the
frequenting
of
such
Societies
,
cannot
but
in
Reason
make
Living
Men
,
unless
they
be
in
a
spiritual
sense
,
Dead
and
senseless
,
lay
to
their
own
Hearts
,
or
take
to
their
serious
consideration
(
as
the
expression
imports
)
that
that
will
be
their
own
case
next
,
to
leave
others
Mourning
behind
them
.
Hence
Learn
.
1.
Mourning
for
the
Death
of
Friends
is
very
consistent
with
true
Piety
,
providing
always
it
be
in
moderation
,
mixed
with
submission
to
God
,
and
comfort
drawn
from
the
Faith
of
the
Resurrection
.
1
Thes
;
4.13
.
Yea
it
is
a
necessary
Duty
thereby
to
testify
our
natural
and
Christian
Affection
to
our
Relations
,
and
sense
of
our
Sin
either
in
Idolizing
them
,
neglecting
Duty
to
them
,
or
not
making
good
use
of
them
while
we
had
them
,
which
calls
the
best
to
Mourn
,
when
their
Friends
are
removed
by
Death
.
For
it
is
supposed
here
,
that
the
House
where
there
is
any
lately
Dead
,
is
a
House
of
Mourning
.
2.
Men
that
are
exercised
even
with
outward
Crosses
,
should
not
be
,
left
alone
to
Mourn
,
particularly
such
as
are
exercised
with
the
Death
of
their
●ear
Relations
or
Friends
,
their
Society
should
be
sought
after
by
others
,
for
the
comfort
of
the
Mourners
,
and
edification
of
those
who
visit
them
,
that
they
may
be
minded
of
their
own
Death
,
and
of
the
Death
of
their
Friends
,
that
they
may
shortly
be
in
the
case
of
Mourners
,
or
may
leave
others
Mourning
for
them
:
For
it
is
here
supposed
also
,
that
it
is
a
Duty
to
go
the
House
Mourning
.
3.
It
is
not
prejudicial
to
the
true
Comfort
and
Joy
of
a
Christian
,
to
be
frequently
minding
Death
;
nor
should
he
that
would
have
true
Chearfulness
decline
the
thoughts
thereof
,
as
melancholious
and
prejudicial
to
his
natural
health
,
as
Atheists
and
Epicures
do
,
1
Cor.
15.32.33
.
but
should
use
all
means
to
entertain
them
,
as
promoving
spiritual
Joy
,
when
the
sutable
Comfort
against
Death
is
applyed
:
For
Solomon
who
hath
prest
frequently
the
chearful
use
of
allowed
Comforts
,
commends
here
the
use
of
such
means
as
may
keep
Men
mindful
of
Death
,
It
is
better
to
go
to
the
House
of
mourning
.
4.
Though
Feasting
,
which
is
the
liberal
and
chearful
use
of
variety
of
the
good
Creatures
of
God
,
for
intertaining
mutual
love
among
several
persons
,
and
provoking
one
another
to
rejoice
in
God
,
upon
occasion
of
Benefits
received
from
Him
,
be
of
it self
,
and
in
the
season
thereof
Lawful
,
and
a
spiritual
mind
may
at
such
an
occasion
have
many
profitable
and
heavenly
Considerations
suggested
to
it
,
provoking
it
to
Admire
and
Praise
the
Lord's
Bounty
and
Liberality
,
Ps.
104.15
.
16.
His
Providence
in
bringing
such
variety
of
Creatures
to
mens
hand
,
Ps.
104.15
to
Praise
Christ
for
purchasing
liberty
to
use
these
Creatures
,
which
sometimes
were
unlawful
to
be
used
,
1
Cor.
10.27
.
and
especially
by
occasion
of
these
outward
Dainties
to
be
minded
of
the
spiritual
Dainties
that
Faith
can
feed
upon
in
the
mean
time
,
Luk.
14.15
.
Yet
so
prone
are
the
best
at
such
occasions
to
forget
God
the
Giver
,
while
they
are
liberally
using
His
Gifts
,
Deut.
8.10.11
.
to
forget
the
affliction
of
others
that
are
in
misery
,
Amos
6.3.6
.
to
speak
rashly
or
indecently
of
God
,
or
others
,
Job
1.5
.
to
contemn
threatened
Judgements
,
and
put
the
evil
day
far
off
,
Isa.
22.13
.
that
when
it
is
in
a
Christians
option
,
To
go
to
the
House
of
mourning
,
or
to
the
House
of
Feasting
,
he
should
prefer
the
First
Voyage
to
the
Last
,
It
is
better
to
go
to
the
House
of
Mourning
,
than
to
the
House
of
Feasting
.
5.
As
there
is
no
Man
of
whatsoever
rank
or
condition
in
the
World
exeemed
from
Death
,
which
will
put
an
end
to
all
his
earthly
Pleasures
and
Enjoyments
,
so
the
consideration
of
the
certainty
hereof
,
should
move
Men
to
frequent
these
occasions
and
societies
,
whereby
they
may
be
minded
of
it
,
and
stirred
up
to
prepare
for
it
:
For
this
is
an
Argument
for
going
to
the
House
of
Mourning
,
rather
than
to
the
House
of
Feasting
:
For
this
is
the
end
of
all
Men.
6
No
Man
that
is
wise
will
put
off
the
thoughts
of
Death
,
till
he
be
a
dying
Man
,
but
while
he
is
living
and
hath
Health
and
Strength
,
he
will
lay
it
to
heart
and
prepare
for
it
:
For
Solomon
speaks
of
minding
Death
,
as
a
thing
so
equitable
and
sutable
for
Men
,
that
none
Living
,
who
hath
the
use
of
Reason
can
neglect
it
,
and
as
if
he
were
but
a
dead
Man
while
he
lives
,
who
doth
not
mind
Death
seriously
,
and
prepare
for
it
.
7.
Death
is
not
rightly
minded
till
the
thoughts
thereof
be
fastened
to
a
Mans
heart
,
that
go
whether
he
will
,
or
be
doing
what
he
will
,
he
may
never
altogether
lose
(
at
least
)
the
impression
which
the
sanctified
consideration
of
his
Death
hath
put
upon
his
heart
:
For
so
the
word
signifies
,
The
Living
will
lay
it
(
or
fasten
it
)
upon
his
Heart
,
or
give
his
Heart
up
to
it
.
Ver.
3.
Sorrow
is
better
than
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
.
SOlomon
having
commended
the
serious
Consideration
of
Death
,
he
doth
now
commend
that
Frame
of
Spirit
,
which
the
sanctified
consideration
thereof
works
the
Hearts
of
the
Godly
unto
,
as
a
step
nearer
to
that
true
Joy
and
Peace
,
wherein
Mans
Happiness
here
doth
consist
;
And
this
is
that
sober
,
composed
,
and
tender
temper
of
Heart
,
stamped
with
Godly
Grief
for
Sin
,
here
called
Sorrow
,
under
which
also
may
be
comprehended
moderat
Grief
,
even
for
worldly
Crosses
,
which
being
sanctified
is
turned
into
Godly
Sorrow
for
Sin
,
This
Sorrow
(
saith
he
)
is
better
than
Laughter
,
whereby
he
means
all
that
Carnal
Mirth
and
Joy
which
Men
use
to
express
by
Laughter
,
or
such
like
light
carriage
,
especially
at
their
Merry
meettings
with
others
.
And
that
this
Sorrow
is
to
be
preferred
to
Carnal
Joy
,
he
proves
by
Reasons
.
1.
Because
by
the
sadness
of
the
Countenance
(
whereby
he
means
the
grave
,
humble
,
and
sober
Deportment
of
the
whole
outward
Man
,
which
is
the
Result
of
Godly
Sorrow
within
)
the
Heart
is
made
better
,
i.
e.
It
is
wrought
to
a
more
mortified
Frame
,
and
prepared
for
spiritual
Peace
;
and
consequently
the
Hearts
of
others
may
also
be
bettered
by
it
,
ver.
3.
2.
Because
it
is
the
disposition
of
them
who
are
endued
with
that
Saving
Wisdom
which
is
from
Above
,
to
have
their
Hearts
much
taken
up
with
such
Objects
,
and
conversant
in
such
places
(
whether
their
Bodies
be
there
or
not
)
as
serve
to
increase
and
cherish
an
humble
and
sympathizing
Frame
of
Spirit
:
And
upon
the
contrary
,
the
Fool
,
or
the
wicked
Man
,
who
hath
ordinarily
this
Name
in
Solomon's
writings
,
even
when
he
is
restrained
from
the
occasions
or
places
of
Carnal
Mirth
,
His
Heart
is
still
in
them
.
Hence
Learn
1.
When
the
Lord
sanctifies
the
thoughts
of
Death
to
Men
,
Godly
Sorrow
will
be
wrought
,
or
promoved
in
the
Heart
,
as
the
Result
and
effect
of
these
thoughts
,
they
will
grieve
,
not
because
they
must
go
through
Death
,
but
because
they
have
done
the
Lord
so
little
honour
,
and
are
so
unable
to
do
him
more
before
they
die
,
and
because
they
find
themselves
so
defective
in
preparing
for
Death
:
For
supposing
this
Frame
to
be
the
Result
of
these
Considerations
,
which
may
be
had
in
the
House
of
Mourning
,
and
by
laying
Death
to
Heart
,
he
here
commends
it
,
Sorrow
is
better
than
Laughter
.
2.
However
they
that
are
Strangers
to
Godly
Sorrow
,
esteem
the
exercise
of
it
comfortless
and
unprofitable
.
Mal.
3.14
.
yet
according
to
the
Truth
of
God
,
and
the
experience
of
his
Saints
,
it
is
much
to
be
preferred
to
the
Carnal
Mirth
of
the
World
,
because
it
makes
way
for
true
and
solid
Consolation
,
Isa.
61.3
.
it
hath
Joy
and
Peace
intermixed
with
it
.
1
Pet.
1.6
.
and
always
ends
in
spiritual
Joy
and
Praise
,
Ps.
126.5
.
whereas
on
the
contrary
,
Carnal
Mirth
hath
always
,
if
the
Conscience
be
awake
,
a
mixture
of
Sorrow
,
and
always
ends
in
heaviness
,
Prov.
14.13
.
Therefore
,
saith
Solomon
(
speaking
doubtless
his
own
experience
)
at
the
direction
of
the
Spirit
of
the
Lord
,
Sorrow
is
better
than
Laughter
.
3.
The
intertaining
of
a
mournful
Frame
of
Spirit
for
Sin
,
and
sympathizing
with
others
in
Affliction
,
is
a
special
mean
of
attaining
to
that
Happiness
,
which
is
to
be
had
in
this
Life
,
and
to
guard
the
Heart
against
these
Vexations
which
eat
up
the
Spirits
of
Men
:
So
that
Strangers
to
Godly
Sorrow
,
must
needs
be
Strangers
to
their
own
Blessedness
:
For
Solomon
pointing
out
some
Remedies
,
of
these
sinful
Distempers
which
more
Mens
Happiness
,
commends
this
as
one
,
Sorrow
is
better
than
Laughter
.
4.
Godly
Sorrow
is
not
a
sudden
motion
,
or
flash
,
that
evanishes
,
leaving
no
effect
upon
the
person
that
hath
it
,
but
is
a
Frame
that
abides
,
and
affects
the
Heart
;
So
that
it
appears
in
the
outward
carriage
,
and
so
becomes
visible
in
the
effects
thereof
,
which
are
not
a
sullen
and
austere
behaviour
,
or
retirement
from
lawful
Society
,
these
being
rather
the
effects
of
natural
Distempers
,
such
as
Melancholy
,
excess
of
worldly
Grief
,
&c.
than
of
Godly
Sorrow
,
but
a
sober
Grave
modest
Behaviour
,
and
composing
of
the
outward
Man
:
For
Solomon
commending
Godly
Sorrow
from
the
effects
thereof
,
supposes
that
it
will
compose
the
outward
Man
to
a
modest
and
sober
Deportment
,
By
the
sadness
of
the
Countenance
,
&c.
5.
That
soft
walking
and
humble
deportment
,
which
flows
from
Godly
Sorrow
,
or
a
tender
Frame
of
Spirit
within
,
hath
influence
back
again
upon
the
Heart
,
to
increase
a
good
Frame
and
make
it
better
,
it
being
blest
with
Peace
and
Comfort
,
Isa.
57.18
,
19.
and
increase
of
every
Grace
,
Jam.
4.6
.
For
(
saith
he
)
By
the
sadness
of
the
Countenance
the
Heart
is
made
better
.
6.
Levity
in
the
outward
Carriage
,
as
it
flows
often
from
the
want
of
Humility
,
and
the
exercise
of
Godly
Sorrow
,
so
it
makes
the
Heart
much
worse
,
casting
it
open
to
many
Temptations
,
making
it
more
confused
,
less
peaceable
and
familiar
with
God
,
and
so
more
unfit
for
every
Duty
:
As
is
imported
by
the
contrary
of
this
,
if
by
the
sadness
of
the
Countenance
,
the
Heart
be
made
better
,
than
by
the
Levity
or
Inconstancy
of
the
Countenance
,
or
outward
Behaviour
,
the
Heart
is
made
worse
.
7.
As
Saving
Wisdom
teaches
Christians
to
be
Sincere
,
and
not
like
wicked
Hypocrites
,
Ps.
55
21.
and
to
bring
their
Hearts
with
them
,
when
they
go
to
the
House
of
Mourning
,
to
signifie
their
sympathy
with
,
and
desire
to
comfort
the
Mourners
there
:
So
when
these
indued
with
it
,
are
necessarly
detained
from
the
Company
of
Afflicted
Ones
,
their
Hearts
will
be
with
them
,
sympathizing
with
,
and
supplicating
for
them
;
And
this
even
when
the
Lord's
Dispensations
with
themselves
afford
them
matter
of
Rejoicing
,
see
2
Sam.
11.11
.
For
Solomon
speaks
of
this
as
the
ordinary
Frame
and
Temper
of
the
Godly
Man
,
or
one
indued
with
the
Wisdom
that
is
from
Above
,
whatever
his
own
case
be
,
and
whether
he
be
with
the
Mourners
or
not
,
The
Heart
of
the
Wise
is
in
the
House
of
Mourning
.
8.
Even
when
wicked
Men
may
be
detained
in
Gods
Providence
,
by
some
external
Restraint
,
from
their
sinful
Pleasures
and
Companions
,
as
when
they
are
by
the
Hand
of
God
upon
their
Body
or
Spirit
,
put
out
of
a
capacity
of
taking
their
Carnal
mirth
,
their
Hearts
are
still
with
their
Idol
Carnal
Pleasure
,
and
they
are
approving
of
others
and
counting
them
Happy
who
have
that
Pleasure
:
For
this
doth
still
agree
to
a
wicked
Man
sold
to
his
Carnal
Pleasures
,
as
his
ordinary
disposition
,
and
that
which
proves
him
a
Fool
,
void
of
Saving
Knowledge
,
even
though
he
were
in
a
Prison
,
or
upon
the
Bed
of
Sickness
,
The
Heart
of
Fools
is
in
the
House
of
Mirth
.
Ver.
5.
It
is
better
to
hear
the
Rebuke
of
the
Wise
,
than
for
a
Man
to
hear
the
Song
of
Fools
.
6.
For
as
the
crackling
of
thorns
under
a
Pot
:
so
is
the
laughter
of
a
Fool
:
This
also
is
Vanity
.
IN
the
third
place
Solomon
commends
patient
submission
to
the
Reproofs
of
the
Wise
,
whether
publick
Ministers
,
or
privat
Christians
,
who
have
Wisdom
and
Calling
from
God
to
discover
the
nature
,
Hazard
,
and
Remedy
of
Mens
Sinfulness
,
and
this
is
also
to
be
taken
as
another
mean
of
bringing
Men
to
their
true
Happiness
and
contentment
:
The
Hearing
of
these
Reproofs
he
saith
,
is
better
than
the
hearing
of
the
Song
of
Fools
:
By
the
Song
of
Fools
is
meant
,
not
only
Ungodly
Mens
Glorying
in
their
Sinful
Courses
,
but
also
,
and
mainly
,
according
to
the
Scope
,
their
Flatteries
and
applauding
of
others
in
their
Sins
.
Next
,
He
giveth
a
Reason
why
the
severest
Rebukes
of
Wise
and
Serious
Men
,
should
be
more
acceptable
than
Wicked
Mens
Flattering
Approbations
,
because
all
the
Joy
that
Wicked
Men
have
in
their
way
,
and
consequently
in
their
Flattering
,
or
being
Flattered
by
others
,
is
of
very
short
continuance
:
And
this
he
Illustrats
by
the
similitude
of
Thorns
blazing
and
making
a
noise
for
a
little
,
and
soon
ending
in
smoak
,
upon
which
he
passeth
Censure
,
that
for
Men
to
Rejoice
in
Sin
,
to
Flatter
others
therein
,
or
to
be
taken
with
the
applause
or
Flattery
of
others
,
This
also
is
Vanity
.
Hence
Learn
.
1.
The
best
of
Men
are
not
above
the
necessity
of
Reproofs
,
all
being
subject
to
manifold
sailings
Jam.
3.2
.
and
ready
to
sleep
securely
in
their
Sins
,
except
by
some
wise
Reprover
they
be
alarmed
.
2
Sam.
12.5
.
For
,
while
he
commends
unto
all
submission
to
Rebukes
,
he
supposes
none
above
the
necessity
of
them
,
It
is
better
to
hear
the
Rebuke
of
the
Wise
.
&c.
2.
Men
are
so
in
love
with
their
Idols
before
they
be
wakened
and
reclaimed
,
that
they
have
within
them
much
opposition
to
Rebukes
,
and
discoveries
of
the
evil
of
their
Ways
,
and
cannot
prize
these
as
sweet
and
beneficial
to
them
,
as
they
will
do
after
they
are
wakened
:
Even
what
Mens
own
Consciences
will
Rebuke
them
for
,
they
will
not
willingly
admit
of
Reproofs
for
it
from
others
,
but
are
in
hazard
to
like
better
the
Flatteries
,
and
Applause
of
others
soothing
them
in
ther
Sins
,
than
wholesome
and
sharp
Rebukes
.
Therefore
the
Spirit
of
the
Lord
sees
it
necessary
to
commend
these
as
much
to
be
prefered
to
the
sweetest
Flatteries
,
It
is
better
to
hear
the
Rebuke
of
the
Wise
,
then
the
song
of
Fools
.
3.
There
is
much
need
of
Wisdom
in
a
Reprover
(
if
so
be
he
would
expect
acceptance
and
success
as
a
reward
)
for
discerning
the
Season
,
the
manner
of
Reproving
,
and
especially
the
temper
of
the
persons
to
be
Reproved
,
that
he
may
change
his
Voice
(
as
Paul
speaks
Gal.
4.20
)
or
frame
his
strain
accordingly
;
that
he
may
neither
Rebuke
without
cause
,
nor
so
as
to
irritate
the
party
justly
Rebuked
,
nor
for
fear
of
displeasing
any
,
conceal
his
just
Indignation
at
their
Sins
.
For
the
Reproof
which
is
here
commended
to
be
submitted
unto
,
is
the
Rebuke
of
the
Wise
.
4.
As
Men
desire
to
be
truely
Happy
,
and
have
true
peace
and
contentment
of
Spirit
,
they
must
submit
to
the
sharpest
Rebukes
of
the
Wise
,
and
look
upon
the
same
,
as
a
mean
of
promoving
their
Happiness
,
the
main
end
of
them
being
to
discover
to
Men
,
and
reclaim
them
from
these
Sins
which
marr
their
peace
and
Happiness
;
For
in
order
to
the
attaining
of
true
peace
and
Happiness
,
is
this
commended
,
It
is
better
to
hear
the
Rebuke
of
the
Wise
.
5.
As
it
is
the
mark
of
one
void
of
the
saving
knowledge
of
God
(
who
is
the
Fool
indeed
)
to
Glory
in
his
Sin
,
and
especially
to
delight
in
Flattering
others
,
and
singing
them
a
sleep
in
their
Sins
;
so
those
that
are
in
love
with
their
Lusts
,
are
much
ravished
and
delighted
with
the
Flatteries
and
Aplause
of
other
Sinners
:
For
Mens
carnal
Mirth
,
and
particularly
their
Flattering
of
others
in
Sin
,
is
here
called
The
song
of
Fools
,
because
it
uses
to
be
sweet
,
both
to
the
Flattering
and
the
Flattered
Fool.
6.
We
are
not
to
esteem
of
the
speeches
of
others
,
according
as
they
are
pleasant
unto
our
corrupt
nature
,
to
which
nothing
is
sweet
,
but
what
gratifies
some
Lust
,
but
according
as
they
may
be
truly
profitable
,
and
conducing
for
our
Happiness
,
though
they
be
never
so
contrary
to
our
corrupt
inclination
,
and
esteem
that
the
best
strain
for
us
:
For
it
is
better
to
hear
the
Rebuke
of
the
Wise
,
than
the
Song
of
the
Fools
.
7.
As
carnal
mirth
is
of
very
short
continuance
,
and
ends
in
wo
:
so
it
concerns
Christs
Ministers
to
study
the
most
effectual
way
of
representing
the
same
to
men
,
and
with
all
how
little
pleasure
a
Gracious
heart
can
have
in
it
,
as
is
imported
in
the
similitude
Solomon
makes
use
of
here
,
As
the
crakling
of
Thorns
under
a
Pot
,
so
is
the
laughter
of
Fools
.
8.
It
is
a
great
Vanity
for
men
to
Glory
in
that
which
is
their
Shame
,
namely
their
Sin
,
or
to
be
delighted
with
that
which
so
soon
evanishes
,
and
hath
so
black
an
end
:
For
Solomon
speaking
mainly
of
Sinners
delight
in
Flattering
or
being
Flattered
by
others
,
he
saith
This
is
also
Vanity
.
Ver.
7.
Surely
oppression
maketh
a
wise
man
mad
:
and
a
gift
destroyeth
the
heart
.
8.
Better
is
the
end
of
a
thing
than
the
beginning
thereof
:
and
the
Patient
in
Spirit
is
better
than
the
Proud
in
Spirit
.
IN
the
fourth
place
he
commmends
patience
under
the
many
grievous
Injuries
that
the
Godly
are
obnoxious
to
in
the
World
,
as
a
remedy
of
that
Vexation
of
Spirit
which
marrs
their
true
contentment
.
And
for
this
end
he
doth
First
shew
what
effect
Oppression
hath
ordinarily
even
upon
the
best
of
Men
,
viz.
It
works
so
upon
their
Corruption
,
that
they
are
often
in
such
Distempers
of
fretting
and
Grief
,
as
they
seem
to
be
beside
themselves
.
Next
,
He
discovers
the
cause
of
Oppression
in
Mens
corrupt
nature
,
to
be
Covetousness
,
they
love
,
and
receive
Gifts
or
Bribes
,
whereby
it
appears
that
it
is
Oppression
in
Judgement
.
Seats
,
and
Courts
of
Justice
,
that
he
hath
mainly
an
Eye
upon
:
And
these
Bribes
destroy
their
Hearts
,
blind
their
Judgements
,
and
corrupt
or
sway
their
Affection
from
Equity
;
And
this
may
be
looked
upon
as
held
forth
for
a
ground
of
Patience
under
Oppression
,
which
hath
so
sinful
a
Root
,
And
so
cannot
but
be
displeasing
to
God
,
and
consequently
punished
by
him
in
due
time
,
Thirdly
,
He
holds
forth
two
comfortable
considerations
for
composing
of
the
Spirits
of
the
Oppressed
:
And
working
them
to
Patience
under
their
Lot
.
The
1.
Is
from
the
●ssue
of
their
Oppression
,
which
will
be
sweet
,
though
the
beginning
thereof
be
hard
:
For
this
expression
,
Better
is
the
End
of
a
thing
than
the
Beginning
&c.
Is
not
to
be
understood
of
all
things
generally
,
seing
it
is
clear
there
are
many
things
whose
end
is
worse
than
their
beginning
,
as
Oppression
it self
to
the
Oppressour
,
Apostasie
from
the
truth
2
Pet
,
2
,
20.
And
the
like
:
But
it
is
to
be
restricted
to
the
Trials
of
the
Godly
here
spoken
of
The
2
.
1●
,
That
Patience
(
or
as
the
word
signifies
to
be
long
Breathed
,
and
hold
on
in
the
way
of
God
,
notwithstanding
of
many
sufferings
)
proves
one
to
be
in
a
Better
Condition
i.
e.
more
lovely
and
acceptable
to
God
,
than
the
Proud
or
lifted
up
in
Spirit
,
by
whom
we
may
understand
either
the
proud
Oppressour
,
or
the
fretting
impatient
Oppressed
:
And
this
comparison
is
not
to
be
understood
as
if
Pride
of
Spirit
had
any
good
in
it
,
but
because
the
Proud
are
often
in
a
good
Condition
,
in
the
Worlds
esteem
.
And
it
is
ordinary
in
Scripture
to
compare
one
thing
with
another
in
that
quality
which
is
only
in
the
subject
,
in
the
Opinion
of
the
World
,
see
Psal.
118.8
.
Hence
Learn
.
1.
True
Wisdom
cannot
teach
men
to
evite
Injuries
and
Oppression
in
the
World
,
but
rather
the
more
men
have
of
it
,
and
the
Wiser
their
Courses
be
in
order
to
their
true
Happiness
,
the
greater
often
are
their
Oppressions
:
For
Solomon
supposes
here
,
that
the
Wise
man
(
who
according
to
the
Spirits
Language
in
this
Book
,
is
the
Godly
man
or
the
person
that
is
indued
with
saving
Wisdom
)
is
often
under
grievous
Oppression
,
while
he
saith
,
Surely
Oppression
makes
a
Wise
Man
Mad.
2.
So
imperfect
is
the
Grace
of
Patience
in
the
Best
,
And
so
little
do
they
consider
the
grounds
of
Submission
and
Comfort
which
might
compose
their
Spirits
,
that
they
are
ready
thorow
Oppression
and
Injuries
from
Men
to
be
in
such
Distempers
as
if
they
were
beside
themselves
,
by
Fretting
at
such
Dispensations
Jer.
15.10
.
or
questioning
the
Lords
love
because
of
them
Judg.
6.13
.
venting
their
carnal
passion
and
fury
against
Instruments
.
Luk.
9.54
.
and
wearying
of
their
Life
,
Jona
.
4.3
.
And
which
is
worst
of
all
by
runing
to
some
sinful
Course
for
their
ease
.
1
Sam.
21.13
.
For
Solomon
speaks
of
this
effect
of
Oppression
as
very
ordinary
,
even
in
the
best
,
Surely
Opression
makes
a
Wise
man
Mad.
3.
They
that
would
discover
the
Sinful
Distempers
of
People
,
especially
under
Affliction
,
so
as
they
may
heal
the
same
,
must
speak
of
them
with
compassion
,
and
as
incident
to
the
best
of
Men
,
and
such
as
themselves
would
readily
be
guilty
of
,
if
they
were
in
the
case
of
the
Afflicted
:
Lest
people
think
themselves
looked
upon
as
matchless
for
their
miscarriage
,
or
look
upon
those
that
discover
the
Same
,
as
Strangers
to
the
feeling
of
the
power
of
the
Temptations
and
Trials
they
are
under
:
For
Solomon
here
,
being
about
to
heal
a
fretting
passionat
Spirit
under
Oppression
,
he
speaks
of
it
as
very
incident
to
all
opprest
people
,
and
with
pity
and
regrate
,
seems
to
discover
this
evil
,
as
if
he
had
Experience
both
of
Oppression
,
and
Distemper
of
Spirit
under
it
in
his
own
person
,
Surely
Oppression
makes
a
Wise
man
Mad.
4.
Oppressours
have
much
to
give
account
for
to
the
great
Judge
of
all
,
they
must
reckon
not
only
for
spoiling
Men
of
their
Goods
,
abusing
their
persons
,
and
the
like
,
but
for
oppressing
their
very
Spirits
,
and
spoiling
them
of
their
witt
and
Reason
:
For
Oppression
makes
a
Wise
man
Mad.
5
,
Though
wicked
Oppressours
pretend
Equity
and
Justice
together
with
the
defence
of
the
Common-wealth
,
and
maintenance
of
their
own
just
greatness
,
and
the
grounds
of
their
Oppressing
Practices
;
Yet
Covetousness
or
love
of
Gain
,
is
often
the
true
cause
thereof
:
For
it
is
here
imported
that
their
taking
of
a
Gift
is
the
cause
of
their
Oppressing
Sentences
,
and
executing
of
them
,
while
this
is
subjoined
to
the
former
,
a
Gift
destroys
the
Heart
.
6.
Covetousness
Destroys
the
Heart
of
them
that
are
under
the
power
of
it
,
it
blinds
their
understanding
,
that
they
cannot
see
the
evil
of
any
thing
that
makes
for
their
gain
Exod.
23.8
.
sways
their
heart
to
receive
Bribes
,
which
being
received
,
they
think
themseles
oblidged
to
gratifie
the
Giver
,
by
perverting
of
Justice
in
his
favours
;
So
that
the
Receiver
can
be
no
more
cordial
for
Equity
,
than
if
he
had
not
an
Heart
at
all
,
and
at
last
as
to
the
consequence
and
effects
of
that
Sin
,
it
draws
destruction
upon
the
Soul
,
in
all
which
respects
,
a
Gift
destroys
the
Heart
.
7.
Oppression
is
often
committed
in
Judgement
Seats
,
and
under
Colour
of
Law
:
And
when
it
is
so
the
Oppression
is
double
,
and
from
two
parties
at
once
,
from
One
,
who
spoils
the
Oppressed
of
,
or
detains
from
them
their
own
,
of
whom
they
do
complain
,
and
from
the
Other
,
the
Judge
who
takes
the
Gift
,
which
possibly
is
a
part
of
the
Oppressed's
Goods
,
for
this
taking
of
a
Gift
supposes
a
party
challenged
for
that
which
is
in
substance
oppression
,
and
the
Judge
increasing
the
Oppression
by
satisfying
the
Oppressour
for
his
Gift
,
a
Gift
destroys
the
Heart
.
8.
It
serves
to
quiet
the
Spirits
of
the
Oppressed
to
consider
that
their
Oppressions
flow
from
Covetousness
,
not
that
the
Sin
of
Oppressours
,
should
be
comfort
to
the
Oppressed
;
But
in
so
far
as
they
by
their
Sin
make
themselves
detestable
to
God
,
and
so
hasten
their
own
Judgement
,
and
the
Oppresseds
delivery
.
For
this
may
be
looked
upon
as
one
consideration
serving
to
compose
the
Spirits
of
them
who
are
,
in
a
sort
,
Mad
with
Oppression
,
even
this
that
the
cause
of
it
in
the
Oppressour
is
a
Gift
destroying
the
Heart
.
9.
As
the
Oppressions
and
Sufferings
of
the
Godly
are
but
short
(
for
they
are
spoken
of
here
as
if
they
had
but
a
beginning
and
an
ending
)
And
the
end
and
outgate
is
certain
and
sweet
;
So
the
consideration
of
the
certainty
and
sweetness
thereof
,
may
compense
all
the
present
Bitterness
of
their
Oppression
,
for
this
is
another
consideration
to
quiet
their
Hearts
,
The
end
is
better
then
the
beginning
.
10.
A
Patient
frame
of
Spirit
under
Oppression
,
whereby
people
submit
to
the
Lords
Dispensations
,
and
continue
at
their
Duty
in
hope
of
a
sweet
outgate
,
is
that
which
God
calls
his
opprest
People
to
Labour
for
,
as
the
remedy
of
these
Distempers
which
are
ready
to
break
their
Spirits
:
For
,
Solomon
teaches
the
remedy
of
these
,
by
commending
this
frame
:
Better
is
the
patient
in
Spirit
,
than
the
Proud
in
Spirit
.
11.
Mens
Pride
is
another
cause
of
their
Oppression
,
a
too
lofty
esteem
of
themselves
,
makes
them
male-content
with
their
measure
,
which
is
Covetousness
,
and
that
makes
them
turn
Oppressours
,
therefore
he
gives
the
Oppressour
the
Title
of
Proud
,
while
he
saith
,
Better
is
the
patient
in
Spirit
,
than
the
Proud
in
Spirit
.
12.
The
Patient
Oppressed
is
in
a
more
desirable
,
and
happy
Condition
,
than
the
Proud
Oppressour
,
the
one
hath
the
Lords
favour
and
approbation
,
who
will
plead
his
cause
,
and
support
him
under
his
Burden
,
and
give
him
a
sweet
outgate
:
The
other
is
under
his
Wrath
,
and
must
shortly
compear
before
him
,
to
receive
his
deserved
punishment
:
For
saith
Solomon
,
The
Patient
in
Spirit
,
is
better
than
the
Proud
in
Spirit
.
13.
As
it
is
the
Pride
of
Mens
Hearts
,
which
makes
them
impatient
under
Oppression
:
So
the
humble
and
patient
Submitter
,
is
in
a
far
more
sweet
and
comfortable
condition
,
even
under
his
Oppression
,
than
the
Proud
Repiner
:
For
these
words
may
be
also
taken
as
comparing
the
Patient
Sufferer
with
the
Proud
Repiner
,
and
preferring
the
condition
of
the
one
to
the
other
:
The
Patient
in
Spirit
is
better
than
the
Proud
in
Spirit
.
Ver.
9.
Be
not
Hasty
in
thy
Spirit
to
be
Angry
:
for
Anger
resteth
in
the
Bosom
of
Fools
:
10.
Say
not
thou
what
is
the
cause
that
the
former
days
were
better
than
these
?
for
thou
dost
not
inquire
wisely
concerning
this
.
HE
doth
farther
press
the
exercise
of
the
Grace
of
Patience
under
Oppressions
and
Injuries
from
the
World
;
and
this
he
doth
in
two
Disswasives
,
whereof
each
is
confirmed
lay
a
Reason
.
The
First
is
,
Be
not
hasty
in
thy
Spirit
to
be
angry
,
whereby
he
doth
not
disswade
from
that
just
Indignation
which
Christians
may
have
against
God's
dishonour
,
Eph.
4.26
.
but
from
Carnal
Passion
,
or
desire
of
Revenge
,
even
against
the
persons
of
proud
Oppressours
,
or
Instruments
of
our
troubles
,
of
whom
he
spake
immediatly
before
:
And
particularly
from
the
sudden
motions
thereof
,
whereby
the
Spirit
hastens
to
Revenge
,
neglecting
these
Considerations
which
might
compose
it
,
and
incline
it
rather
to
Pity
than
Anger
:
And
giveth
a
Reason
hereof
,
Because
Anger
resteth
in
the
bosome
of
Fools
,
which
is
not
to
be
understood
as
if
it
stayed
within
,
and
did
not
break
out
,
but
that
whether
it
kyth
or
not
,
it
is
a
settled
habit
,
a
frame
of
Spirit
intertained
without
a
Battel
,
in
the
Hearts
of
them
who
are
destitute
of
the
Saving
Knowledge
and
Grace
of
Christ
,
who
are
ordinarily
in
Solomon's
Writings
designed
by
the
Name
of
Fools
:
Those
can
meet
Oppressions
and
Injuries
from
Men
,
no
otherwise
,
than
with
Fury
and
Passion
.
Next
,
He
disswades
from
quarrelling
with
the
Lords
dispensation
in
carving
out
an
hard
lot
to
Men
,
Say
not
what
is
the
cause
that
the
former
times
were
better
than
these
?
which
is
not
to
be
understood
,
as
if
the
present
times
were
not
often
worse
than
the
former
in
many
respects
,
seing
that
is
foretold
,
Mat.
24.12
.
2
Tim.
3.1
.
or
as
if
the
Lords
People
might
not
search
into
the
sinful
procuring
causes
upon
mens
part
,
of
the
change
of
times
to
the
worse
,
or
bewail
the
defections
or
miseries
thereof
,
seing
both
these
are
Duties
.
Lam.
3.40
&c.
But
that
men
should
not
quarrel
with
God's
Providence
,
for
casting
their
lot
in
more
troublesome
times
,
and
under
more
grievous
Oppressions
,
than
have
been
formerly
;
as
if
there
were
no
cause
why
men
should
submit
to
a
change
of
times
from
better
to
worse
:
And
the
Spirit
of
the
Lord
doth
not
here
give
particular
Reasons
of
such
Changes
,
because
there
are
many
obvious
in
Scripture
,
sufficient
to
give
satisfaction
herein
,
only
he
prohibites
and
rebukes
such
Boldness
,
and
gives
a
general
Reason
of
the
disswasive
,
that
these
Inquiries
flow
from
mens
Ignorance
of
the
Lords
Soveraignity
and
Wisdom
,
who
worketh
all
for
His
own
Glory
,
and
the
good
of
His
People
.
Hence
Learn
●●
.
Motions
of
Revenge
are
ready
to
arise
in
the
Hearts
of
the
Lords
opprest
People
,
against
the
Instruments
of
their
trouble
,
and
will
arise
if
their
Hearts
be
not
prepossest
with
Christian
patience
:
For
Solomon
having
commended
that
Grace
,
he
disswades
from
this
Evil
,
as
contrary
to
it
,
importing
proneness
in
the
best
thereunto
in
an
opprest
condition
,
and
that
it
will
arise
where
Patience
is
not
exercised
.
Be
not
hasty
in
thy
Spirit
to
be
angry
.
2.
It
is
the
rashness
and
haste
of
Injured
Spirits
,
neglecting
to
consider
the
Supreme
cause
,
and
Orderer
of
their
Troubles
.
2
Sam.
16.10
.
and
the
Judgement
abiding
their
Persecutors
,
Ps.
73.17.18
.
which
sets
their
Spirits
on
fire
against
Instruments
:
So
that
whatever
provocation
the
Lords
People
have
from
Men
,
they
should
not
suffer
their
Passion
to
prevent
their
Reason
,
or
to
banish
these
Thoughts
which
might
quiet
and
compose
their
Spirits
,
Be
not
hasty
in
thy
Spirit
to
be
angry
.
3.
It
is
not
enough
to
restrain
the
out-breaking
of
Passion
against
Instruments
of
our
trouble
,
but
the
very
inward
motions
of
the
Spirits
that
way
,
ought
to
be
suppressed
:
For
if
these
be
not
prevented
,
or
timously
quenched
,
by
bringing
into
the
Heart
humbling
and
quieting
Considerations
,
they
will
soon
break
out
into
a
Flame
,
as
is
imported
in
this
,
Be
not
hasty
in
thy
Spirit
to
be
angry
.
4.
It
is
the
mark
of
an
unrenewed
Spirit
,
void
of
the
Saving
Knowledge
and
Grace
of
God
,
to
cherish
their
Passions
,
to
multiply
in
their
thoughts
Aggravations
of
their
Wrongs
,
and
to
feed
upon
the
contemplation
of
possible
ways
of
Revenge
,
and
this
without
any
Reluctance
or
Grief
that
the
Heart
should
be
so
exercised
,
though
a
Child
of
God
may
be
assaulted
with
Passion
and
motions
of
Revenge
;
yet
these
get
not
leave
to
rest
peaceably
in
his
Bosome
:
For
Anger
Rests
in
the
Bosome
of
Fools
,
the
Expression
signifies
to
Cherish
,
Defend
and
Foster
their
Passion
.
Ruth
4.16
.
5.
Men
in
whose
Heart
Revenge
is
a
settled
habit
,
and
who
do
not
disquiet
themselves
by
Pains
and
wrestling
with
God
and
their
own
Hearts
,
to
get
another
Frame
,
whatever
worldly
Wisdom
they
have
,
they
are
in
God's
account
Fools
,
and
prove
themselves
thereby
void
of
Saving
Knowledge
:
For
Anger
rests
in
the
bosome
of
Fools
.
6.
When
Passion
is
raised
in
the
Heart
of
the
Best
,
it
is
not
soon
laid
again
,
if
it
once
get
admittance
,
it
will
readily
Rest
,
and
settle
at
least
for
a
time
:
For
Solomon
gives
it
as
a
Reason
to
the
Wise
or
Godly
,
why
they
should
not
be
hasty
in
their
Spirits
to
be
angry
,
because
Anger
Rests
in
the
bosome
of
Fools
:
If
there
were
not
a
possibility
and
hazard
that
it
might
have
some
Rest
and
settling
in
their
Heart
also
,
the
reasoning
were
not
so
cogent
.
7.
Although
it
be
the
duty
of
the
Lord's
People
to
search
out
the
sinful
causes
,
which
provoke
the
Lord
to
change
times
to
the
worse
,
and
the
Wise
Reasons
which
He
hath
for
so
doing
,
and
to
bewail
that
after-times
are
far
degenerate
from
the
Purity
and
Holiness
of
former
,
as
was
proven
in
the
Exposition
;
yet
it
is
a
great
Sin
to
quarrel
with
Providence
,
or
to
Inquire
concerning
this
matter
with
Fretting
and
Mal-contentment
of
Spirit
,
as
if
it
were
not
well
ordered
by
Divine
Providence
,
that
we
should
not
have
as
much
Peace
and
Prosperity
,
and
as
great
freedom
from
outward
trouble
,
as
those
who
were
before
us
have
had
:
For
this
is
the
Evil
here
disswaded
from
,
Say
not
thou
what
is
the
cause
that
the
former
times
were
better
than
these
.
8.
To
Frett
and
Repine
that
the
present
times
are
worse
than
the
former
,
argues
Men
in
so
far
void
of
Heavenly
Wisdom
,
which
teaches
those
who
have
it
,
to
adore
the
Righteousness
of
God
in
all
His
Dispensations
,
though
they
see
not
the
particular
Reasons
of
them
,
Jer.
12.1
.
and
often
leads
them
to
satisfying
Reasons
clearly
held
forth
in
Scripture
,
namely
that
God
in
Wisdom
takes
some
times
to
discover
Mens
perversity
,
which
at
other
times
,
He
sees
fit
to
restrain
,
and
to
promove
by
sore
Trials
the
Faith
,
Patience
,
and
other
Graces
of
His
People
,
which
He
doth
at
other
times
promove
without
such
Trials
.
Dan.
12.10
.
So
that
this
quarelling
with
the
Lord
argues
great
presumption
in
Men
,
flowing
from
their
Ignorance
both
of
the
true
estate
of
the
present
and
former
times
,
which
makes
them
that
they
do
not
consider
the
Good
of
the
present
times
,
which
often
doth
as
far
exceed
that
of
the
former
,
as
the
Evils
and
Troubles
of
the
same
do
these
of
the
former
:
For
(
saith
Solomon
)
Thou
doest
not
inquire
Wisely
(
or
as
it
is
in
the
Original
,
by
Wisdom
)
concerning
this
matter
:
The
Expression
intends
more
then
is
exprest
.
Ver.
11.
Wisdom
is
good
with
an
Inheritance
:
and
by
it
there
is
profit
to
them
that
see
the
Sun
.
12.
For
Wisdom
is
a
defence
,
and
money
is
a
defence
,
but
the
excellency
of
Knowledge
is
,
that
Wisdom
giveth
life
to
them
that
have
it
.
IN
the
Fifth
place
Solomon
commends
Heavenly
and
Saving
Wisdom
(
for
of
this
he
speaks
,
as
is
clear
by
the
effects
attributed
to
it
,
and
the
Advantages
they
have
who
are
indued
with
it
)
as
an
excellent
Remedy
of
these
sinful
Distempers
incident
to
Men
,
which
marr
their
true
Happiness
.
The
Effects
or
Advantages
of
it
,
whence
he
doth
commend
it
,
are
Four
.
The
First
is
,
That
it
is
good
with
an
Inheritance
,
which
cannot
be
understood
as
if
this
Wisdom
were
not
good
without
any
worldly
Inheritance
,
because
Men
have
been
happy
with
it
,
who
have
had
no
Inheritance
of
that
sort
,
as
Lazarus
,
but
the
meaning
is
,
That
Saving
Wisdom
is
a
Good
which
men
should
labour
for
,
as
that
without
which
the
greatest
Inheritance
is
but
a
Snare
,
and
fewel
to
mens
Lusts
.
1
Tim.
6.9
.
and
as
that
whereby
men
who
have
a
worldly
Inheritance
have
fairer
opportunity
to
improve
the
same
,
than
these
who
are
poor
.
The
Second
Advantage
is
,
That
by
it
there
is
profit
to
them
that
see
the
Sun
;
he
doth
not
here
mean
the
Inheritance
,
but
Wisdom
,
by
It
(
saith
he
)
namely
Wisdom
,
there
is
profit
,
importing
that
whatever
true
Advantage
a
Man
have
,
who
hath
both
Wisdom
and
an
Inheritance
,
the
same
is
to
be
attributed
to
Wisdom
,
rather
than
to
Riches
.
The
Third
is
,
That
it
proves
a
Defence
or
a
Shadow
,
as
the
Word
is
,
to
wit
,
from
many
hazards
and
dangers
,
especially
Spiritual
,
and
this
he
illustrate
by
asserting
some
like
Advantage
to
be
had
by
Riches
,
Money
saith
he
,
is
a
Defence
,
to
wit
,
from
outward
hazards
in
some
cases
:
Or
this
may
be
taken
for
a
proof
of
the
first
Advantage
,
that
Wisdom
is
good
with
an
Inheritance
,
because
he
who
hath
both
,
hath
a
double
Defence
,
Wisdom
for
one
,
and
Money
,
or
an
Inheritance
for
another
.
And
Fourthly
,
Lest
he
might
seem
to
debase
this
Wisdom
,
while
he
attributes
the
like
effect
to
it
and
to
Money
,
he
shews
wherein
it
excells
The
excellency
of
Knowledge
is
,
that
Wisdom
giveth
Life
(
by
which
change
of
the
words
it
appears
that
they
are
used
indifferently
in
Scripture
)
whereby
is
meant
,
that
this
Wisdom
is
the
mean
of
conveying
to
Men
Spiritual
,
and
of
leading
them
to
Eternal
Life
.
And
therefore
is
to
be
studied
by
all
that
would
be
truely
Happy
.
Hence
Learn
1.
Though
heavenly
Wisdom
be
often
bestowed
upon
those
who
have
little
or
no
Inheritance
worldy
,
1
Cor.
1.26
.
yet
those
who
have
Saving
Wisdom
,
and
withal
great
things
in
the
World
,
should
look
upon
the
concurrence
of
these
two
,
as
a
special
Blessing
of
God
,
putting
them
in
a
fair
capacity
to
prove
themselves
rich
in
Good
Works
,
for
the
Glory
of
God
,
and
the
Good
of
Others
.
Isa.
60.9
.
Prov.
3.9
.
and
to
lay
up
for
themselves
good
store
of
Provision
for
the
time
to
come
,
in
which
respects
,
Wisdom
is
good
with
an
Inheritance
,
and
better
than
without
it
.
2.
Let
Men
have
never
so
great
an
Inheritance
worldly
,
they
ought
not
to
satisfy
themselves
therewith
,
unless
they
have
also
Wisdom
,
to
use
it
for
the
Glory
of
God
,
and
good
of
others
,
Phil.
4.12
.
to
lay
it
out
when
God
calls
them
so
to
do
,
Ps.
112.9
.
and
to
keep
it
when
they
cannot
with
a
good
Conscience
part
with
it
.
1
King
.
12.3
For
(
saith
he
)
Wisdom
is
good
with
an
Inheritance
.
3.
Whether
Men
have
a
smal
worldly
Inheritance
,
or
none
at
all
that
deserves
that
Name
;
yet
if
they
have
Saving
Wisdom
,
they
are
truly
Gainers
and
Rich
,
and
though
they
have
never
so
great
an
Inheritance
,
any
Profit
,
or
Advantage
they
get
deserving
to
be
so
called
,
is
to
be
attributed
not
to
their
Inheritance
,
but
to
the
Wisdom
which
God
hath
given
with
it
,
to
use
it
aright
:
For
by
Io
(
namely
by
Wisdom
)
There
is
Profit
.
4.
Men
that
have
no
Wisdom
to
honour
God
,
to
save
their
own
Souls
,
and
to
use
their
outward
Mercies
aright
in
order
to
these
ends
,
though
they
had
the
whole
Earth
left
them
for
an
Inheritance
,
they
have
no
true
Profit
,
their
Loss
is
unspeakable
,
as
is
imported
by
the
contrary
of
this
,
By
it
there
is
profit
to
them
that
see
the
Sun
.
5.
In
so
far
as
Men
are
indued
with
that
Wisdom
which
is
from
Above
,
in
so
far
they
are
protected
from
Hazards
,
not
always
from
outward
troubles
,
but
from
Wrath
,
Prov.
22.3
.
from
the
evil
of
Temporal
troubles
,
Ps.
91.10
and
from
the
power
of
Temptations
,
Prov.
2.11
,
12.
For
Wisdom
is
a
Defence
.
6.
Though
outward
Riches
be
no
defence
from
Wrath
,
Prov.
11.4
.
yet
from
outward
Inconveniencies
,
such
as
Poverty
,
and
the
consequents
thereof
,
they
may
prove
a
Defence
,
and
should
be
so
acknowledged
:
For
he
grants
also
,
That
Money
is
a
Defence
.
7.
Saving
Wisdom
gives
Life
to
them
that
have
it
,
it
is
sometimes
blest
to
preserve
Temporal
Life
when
it
is
in
hazard
,
as
is
clear
in
Abigail
,
1
Sam.
23.5
.
and
in
Paul
,
Act.
23.6.9
:
it
is
the
Instrument
of
working
and
increasing
Spiritual
Life
Prov.
8.35
.
and
it
is
the
beginning
,
and
sure
pledge
of
Eternal
Life
,
Joh.
17.3
.
How
much
more
eagerly
should
Men
contend
for
Heavenly
Wisdom
,
than
for
Wealth
?
and
how
rich
and
happy
should
the
Poor
of
this
World
esteem
themselves
,
if
they
have
this
Wisdom
?
For
the
excellency
of
Knowledge
is
,
that
Wisdom
giveth
Life
to
them
that
have
it
.
Ver.
13.
Consider
the
work
of
God
:
For
who
can
make
that
straight
which
he
hath
made
crooked
?
14.
In
the
day
of
prosperity
be
joyful
,
but
in
the
day
of
adversity
consider
:
God
also
hath
set
the
one
over-against
the
other
,
to
the
end
that
man
should
find
nothing
after
him
.
HEre
is
the
Sixth
Remedy
against
that
Anxiety
and
Vexation
of
Spirit
,
which
ariseth
from
the
Oppressions
of
the
Godly
,
and
marrs
their
true
Contentment
for
the
time
:
And
it
is
concerning
the
right
use
to
be
made
of
the
Lord's
Dispensations
,
held
forth
in
Two
Directions
.
The
First
is
,
That
Men
would
seriously
Consider
the
work
of
God
.
By
the
Work
of
God
(
as
is
clear
by
the
Instances
in
the
following
Words
)
are
meant
the
Dispensations
of
His
Providence
,
carving
out
Prosperity
or
Adversity
to
Men
:
The
reason
is
,
Because
Mans
Wit
,
or
Power
,
cannot
alter
or
rectifie
what
the
Wise
and
Irresistable
Providence
of
God
brings
about
,
Who
can
make
straight
(
saith
he
)
that
which
is
crooked
?
which
is
not
to
be
understood
as
if
there
were
any
crookedness
,
defect
,
or
want
of
conformfty
to
the
Rule
of
Equity
,
in
the
Lord's
Dispensations
,
or
in
any
Events
that
fall
out
,
as
they
are
God's
Work
:
But
the
meaning
is
,
That
there
are
many
things
in
His
Dispensations
cross
,
and
contrary
to
Man's
will
,
which
serve
not
so
directly
for
furthering
his
imaginary
Happiness
in
this
Earth
,
as
he
would
;
such
as
the
oppressions
formerly
spoken
of
,
and
yet
,
saith
he
,
They
cannot
be
made
straight
,
they
cannot
by
Man's
Wit
or
Power
be
altered
,
or
be
made
more
subservient
to
his
ends
,
and
therefore
they
deserve
his
serious
consideration
.
The
Next
Direction
is
inferred
upon
this
Reason
;
That
Men
would
study
to
be
sutably
affected
to
the
Lord
's
various
Dispensations
,
which
he
instances
in
Two
,
Prosperity
and
Adversity
,
comprehending
all
others
,
and
shews
the
prime
exercises
which
these
Dispensations
call
Men
unto
,
In
Prosperity
(
saith
he
)
be
joyful
,
he
means
Spiritual
Chearfulness
,
and
Thankfulness
to
God
,
when
things
go
well
;
And
In
Adversity
,
he
doth
not
press
that
which
it
contrary
to
Joy
,
but
that
which
Men
are
often
then
most
indisposed
for
,
namely
the
serious
Consideration
of
the
Lord's
Mind
,
and
what
use
they
ought
to
make
of
that
case
,
and
the
Reason
of
this
is
,
that
God
hath
so
wisely
interwoven
these
Two
,
and
made
them
to
succeed
one
to
another
in
the
Life
of
Man
,
that
he
shall
not
find
out
any
nearer
way
to
his
own
Happiness
,
than
by
behaving
himself
sutably
to
,
and
making
that
use
of
these
Dispensations
,
which
God
in
His
Word
requires
of
him
,
he
shall
find
nothing
,
which
if
his
counsel
had
been
taken
,
might
have
been
better
done
;
nor
can
he
in
reason
imagine
,
that
any
thing
would
be
more
conducible
for
God's
Glory
,
and
Man's
Happiness
,
than
the
Dispensations
of
God
,
as
they
are
ordered
by
Him
;
and
therefore
he
should
submit
unto
,
and
carry
himself
as
God
requires
,
under
them
.
Hence
Learn
1.
There
is
not
any
Work
of
God's
Providence
in
the
World
,
which
doth
not
deserve
Mans
most
serious
thoughts
to
be
taken
up
with
it
,
every
one
of
them
having
many
of
the
divine
Properties
ingraven
upon
them
,
Ps.
111.2
,
3.
and
some
language
to
us
concerning
the
Lord's
Mind
and
our
duty
,
Mica
.
6.9
.
and
our
blindness
being
such
,
that
we
cannot
at
the
first
view
take
up
that
which
may
be
seen
in
any
of
the
Works
of
God
,
till
after
pondering
every
part
,
and
comparing
one
with
another
,
and
all
with
the
Word
commenting
thereupon
,
we
may
see
what
the
Lord
intends
thereby
,
and
what
is
our
duty
in
reference
thereunto
:
For
this
is
it
Solomon
here
presses
,
Consider
the
Work
of
God
.
2.
They
that
would
so
consider
the
Works
of
Providence
,
as
to
work
their
Hearts
to
quietness
,
and
guard
them
against
Anxiety
and
Discontent
,
must
look
above
Creatures
,
second
Causes
and
Instruments
,
and
consider
all
Events
as
God's
Work
,
and
all
Dispensations
though
produced
by
various
Instruments
,
and
in
different
Periods
of
time
,
as
one
whole
and
intire
Work
in
God's
Hand
,
if
we
look
upon
cross
Dispensations
as
the
work
of
Instruments
only
,
our
passion
arises
against
them
,
and
we
fret
and
become
discouraged
:
Therefore
Solomon
giving
a
Remedy
against
Vexation
,
prescribes
to
Men
the
lerious
consideration
of
the
various
Dispensations
of
God
in
Prosperity
and
Adversity
,
instanced
afterward
as
one
Work
,
and
the
same
as
the
Work
of
God
,
Consider
the
Work
of
God
.
3.
There
is
such
infinit
Wisdom
manifested
in
all
the
Works
of
God's
Providence
,
whether
of
Justice
or
Mercy
,
Ps.
104.24
.
and
such
irresistible
power
doth
accompany
them
all
,
for
attaining
His
Holy
Ends
in
them
Isa.
43.13
,
that
it
is
simply
impossible
for
the
wit
or
power
of
Creatures
,
to
rectify
or
change
in
the
least
what
he
doth
.
If
he
cross
Mens
Interprises
by
Sea
or
Land
,
it
is
a
folly
for
them
to
think
by
themselves
to
repair
their
loss
;
If
He
break
the
Legs
and
Arms
of
States
and
Common-wealths
,
and
make
them
halt
,
all
the
Earth
without
Him
,
cannot
make
them
go
Straight
again
;
If
He
leave
any
to
the
Crookedness
or
Perversity
of
their
own
Nature
(
for
He
may
be
said
to
make
Crooked
,
as
He
is
said
to
Harden
Mens
Hearts
)
neither
Angels
nor
Men
can
rectify
the
same
.
The
consideration
whereof
serves
to
quiet
our
Hearts
,
and
make
us
submissive
to
His
Working
:
For
to
these
,
and
many
other
things
of
that
sort
,
may
this
be
applyed
,
as
a
Reason
to
make
Men
submissive
to
His
Working
,
Who
can
make
Straight
that
which
he
hath
made
crooked
?
4.
Though
there
be
no
case
of
a
Child
of
God
so
sad
,
wherein
he
hath
not
matter
of
Rejoicing
,
and
ought
to
make
conscience
thereof
,
Hab.
4.17
.
Phil.
4.4
.
yet
when
the
Lord
manifest
himself
in
some
special
way
favourable
in
His
Dispensations
,
giving
him
the
desired
success
of
His
lawful
Undertakings
,
and
satisfaction
to
His
just
Desires
,
he
is
then
in
a
special
manner
called
to
Spiritual
Joy
and
Praise
,
and
to
manifest
the
same
by
a
cheerful
Walking
before
the
Lord
:
For
this
is
here
prest
upon
the
Godly
in
a
prosperous
condition
,
In
the
day
of
Prosperity
be
joyful
.
5.
The
main
Exercise
which
God's
People
are
called
to
under
sad
Dispensations
,
is
,
The
serious
consideration
of
Gods
working
,
that
they
may
know
from
the
Word
what
may
be
the
sinful
procuring
causes
upon
their
parts
,
of
such
sad
things
,
and
so
may
be
humbled
for
them
,
Lam.
3.40
.
what
are
the
good
Ends
which
God
aims
at
in
dealing
so
with
them
,
that
they
may
aim
at
the
same
,
Deut.
8.16
,
and
what
hazard
they
are
in
,
to
put
forth
their
Hands
to
Iniquity
in
such
a
case
,
that
they
may
Watch
and
Pray
.
Ps.
125.3
.
Mat.
16.41
.
For
Solomon
after
he
hath
prest
the
Consideration
of
the
Work
of
God
in
general
in
the
former
Verse
,
doth
here
particularly
apply
the
Exhortation
to
Men
under
sad
Dispensations
,
In
the
day
of
Adversity
consider
,
&c.
6.
Even
the
best
,
while
they
are
prosperous
,
are
so
little
mindful
of
Adversity
,
Psal.
30.6
.
That
readily
when
it
comes
,
they
are
so
astonished
,
that
they
can
hardly
command
any
distinct
thoughts
of
their
own
case
,
or
of
Gods
Mind
in
His
dealing
with
them
,
therefore
they
have
need
to
be
thus
put
to
it
,
as
to
a
difficult
work
,
In
the
day
of
Adversity
consider
.
7.
As
the
Godly
may
have
much
matter
of
Joy
(
which
they
think
not
of
)
under
very
sad
Dispensations
,
so
they
are
then
prone
to
run
upon
the
sinful
extream
of
Discouragement
,
and
Despondency
of
Spirit
:
For
having
exhorted
them
to
be
joyful
in
the
day
of
Prosperity
,
he
doth
not
press
them
to
Mourn
in
the
contrary
case
,
But
in
the
day
of
Adversity
consider
.
8.
The
Lord
hath
interwoven
Prosperity
and
Adversity
along
the
Lives
of
his
People
,
and
makes
the
one
of
these
ordinarily
Suceeed
to
the
other
,
knowing
that
they
are
ready
in
the
day
of
Prosperity
to
be
lifted
up
above
measure
,
if
some
Adversity
be
not
set
in
the
Ballance
Against
it
,
2
Cor.
12.7
.
And
in
the
day
of
Adversity
no
less
ready
to
lose
their
Hearts
if
he
did
not
set
some
Prosperity
against
that
Isai.
57.16
.
For
both
the
mixture
of
them
,
and
the
succession
of
one
of
them
to
the
other
is
imported
in
this
:
He
hath
set
the
one
against
the
other
.
9.
This
mixture
,
and
succession
of
Crosses
and
Comforts
,
Adversity
and
Prosperity
in
the
life
of
Man
,
is
so
wisely
ordered
,
that
no
man
can
find
out
any
thing
wanting
in
the
contrivance
of
these
,
which
might
more
conduce
for
Gods
Glory
,
and
his
Peoples
Happiness
;
so
that
if
any
man
think
it
had
been
better
that
Prosperity
had
come
sooner
,
or
continued
longer
,
or
that
Adversity
had
either
not
come
at
all
,
or
come
later
,
or
continued
shorter
,
he
proves
himself
a
Fool
in
making
himself
Wiser
than
God
:
For
he
hath
wisely
ordered
his
Dispensations
to
the
end
,
that
man
should
find
nothing
after
him
.
Ver.
15.
All
things
have
I
seen
in
the
days
of
my
Vanity
:
there
is
a
just
man
that
perisheth
in
his
righteousness
,
and
there
is
a
wicked
man
that
prolongeth
his
life
in
his
wickedness
.
16.
Be
not
righteous
over
much
,
neither
make
thy self
over
wise
:
why
shouldest
thou
destroy
thy self
.
17.
Be
not
over
much
wicked
,
neither
be
thou
foolish
:
why
shouldest
thou
die
before
thy
time
?
SOlomon
proceeds
to
guard
against
stumbling
at
sad
Dispensations
,
and
to
direct
to
a
right
frame
of
spirit
,
and
carriage
under
them
:
And
in
order
hereunto
,
he
doth
First
,
hold
forth
his
own
experience
of
what
he
is
to
deliver
,
while
he
saith
All
things
have
I
seen
in
the
days
of
my
Vanity
.
By
All
things
he
means
All
Kinds
of
Dispensations
of
Providence
,
especially
such
as
are
most
vexing
to
men
,
and
by
the
days
of
his
Vanity
,
he
means
his
by-past
short
and
sinful
Life
.
Next
,
He
giveth
two
instances
of
these
Dispensations
which
he
had
observed
,
and
which
Men
are
most
apt
to
stumble
at
.
The
one
is
,
of
a
Just
Man
perishing
in
his
Righteousness
,
which
is
not
to
be
understood
as
if
any
justified
by
Faith
in
Christ
,
and
walking
Holily
(
who
is
the
Righteous
One
here
spoken
of
)
could
totally
and
finally
Perish
or
be
Lost
,
but
the
meaning
is
,
that
such
an
One
may
suffer
the
loss
of
his
natural
Life
,
and
outward
Estate
,
and
fall
under
common
Calamities
,
and
that
For
his
Righteousness
,
as
the
particle
IN
is
sometimes
used
to
signify
in
Scripture
Math.
6.7
.
The
other
instance
is
of
a
Wicked
Man
spared
and
injoying
a
long
Life
in
Wickedness
,
ver.
15
Thirdly
.
he
disswades
from
some
of
these
Evils
which
readily
stir
in
corrupt
nature
,
upon
the
observation
of
these
Dispensations
,
and
they
are
of
two
sorts
.
1.
Either
Men
censure
these
Dispensations
of
the
Lord
in
suffering
the
Righteous
to
Perish
,
and
the
days
of
the
Wicked
to
be
prolonged
,
as
if
this
Government
of
things
were
not
Righteously
and
Wisely
carried
,
and
as
if
themselves
would
deal
more
equitably
and
Wisely
,
by
giving
temporal
reward
and
punishment
,
to
the
Godly
and
Wicked
according
to
their
way
:
Now
this
is
to
be
Righteous
over
much
,
and
to
be
Over-wise
.
And
so
these
expressions
are
not
to
be
understood
,
as
if
there
could
be
any
excess
of
true
Righteousness
,
or
saving
Wisdom
,
but
that
there
is
a
supposed
and
affected
Righteousness
and
Wisdom
that
Men
arrogate
to
themselves
,
while
they
censure
Divine
Dispensations
,
and
imagine
they
would
dispose
more
Wisely
of
things
:
And
this
he
disswades
from
by
an
Argument
taken
from
the
hazard
of
it
,
why
shouldest
thou
destroy
thy self
,
both
by
inward
Vexation
that
things
should
go
so
contrary
to
what
thou
thinkest
would
be
right
and
wisely
done
,
and
so
also
by
provoking
God
to
inflict
destroying
stroaks
ver.
16.
Or
2.
If
Men
run
not
upon
this
sinful
extream
,
then
readily
upon
the
sight
of
the
Wickeds
Prospering
,
and
prolonging
his
Life
in
his
Wickedness
,
they
loose
the
Reines
to
all
sort
of
iniquity
;
and
from
this
he
disswades
,
while
he
saith
,
Be
not
over
much
wicked
,
neither
be
th●●
Foolish
,
which
cannot
be
understood
as
if
any
degree
of
wickedness
were
approven
or
tolerat
by
him
,
who
perfectly
hates
all
Iniquity
,
Hab.
1.13
.
But
the
meaning
is
,
that
they
should
beware
to
give
themselves
up
to
that
height
of
Wickedness
(
and
so
to
manifest
themselves
destitut
of
Saving
Knowledge
)
which
readily
unrenewed
Men
run
unto
,
upon
the
sight
of
Wicked
Mens
prospering
in
sin
for
a
time
:
And
this
also
he
presses
by
a
Reason
much
of
the
same
force
with
the
former
,
why
shouldest
thou
Die
before
thy
time
?
Not
as
if
the
Death
of
any
could
prevent
the
time
which
God
hath
appointed
,
but
the
meaning
is
,
that
Men
by
their
carriage
do
what
in
them
lyes
to
shorten
their
Days
,
and
hasten
their
own
Death
by
their
Sinful
Courses
,
before
the
time
,
to
which
according
to
the
ordinary
course
of
nature
,
they
might
have
come
.
From
this
Purpose
Learn
1.
That
which
doth
much
marr
submission
to
the
Lord's
Dispensations
is
,
that
Men
look
upon
them
as
strange
and
not
usual
,
as
if
those
who
lived
before
had
not
seen
the
like
:
For
as
a
Remedy
of
want
of
submission
to
the
Lord's
Dispensations
,
Solomon
here
holds
forth
his
own
experimental
Observation
of
the
like
,
All
things
have
I
seen
,
&c.
2.
Whensoever
Men
reflect
aright
upon
their
by
past
time
,
how
prosperous
or
peaceable
soever
it
hath
been
,
they
will
see
it
Vain
,
not
only
for
the
shortness
of
it
,
which
is
best
seen
when
it
is
past
,
and
for
the
mixture
of
Crosses
that
hath
been
with
it
,
but
mainly
for
that
sinfulness
which
hath
accompanied
them
in
their
best
times
:
For
so
doth
Solomon
here
describe
his
by-past
time
.
The
days
of
my
Vanity
.
3.
Though
all
that
are
justified
by
the
imputation
of
Christ's
Righteousness
,
and
are
truely
Holy
,
be
beyond
the
hazard
of
eternal
perishing
,
Rom.
8.1
.
yet
such
is
the
malice
of
the
wicked
World
against
these
whose
carriage
is
a
tacite
Reproof
and
Shame
to
theirs
,
that
they
are
often
cut
off
in
the
way
of
Wel-doing
,
and
so
perish
in
regard
of
their
natural
Life
and
worldly
Interests
,
which
is
a
merciful
Dispensation
to
them
,
hastening
them
to
their
eternal
Rest
and
Felicity
,
Isa.
57.2
.
For
,
(
saith
Solomon
)
There
is
a
just
Man
that
perisheth
in
his
Righteousness
.
4.
Though
the
Lord
be
Angry
with
the
wicked
every
day
Ps.
7.11
.
and
testifies
the
same
against
some
of
them
,
by
cutting
them
off
in
the
Morning
of
their
Life
,
Ps.
55.23
.
yet
He
sees
it
fit
sometimes
to
exercise
His
long
suffering
Patience
toward
them
,
and
to
spare
them
long
in
their
sinful
Courses
,
that
at
last
the
equity
of
His
severity
against
them
,
may
be
the
more
conspicuous
,
Rom.
2.5
,
For
(
saith
he
)
there
is
a
wicked
Man
that
prolongs
his
life
in
his
wickedness
.
5.
Though
the
best
of
Men
come
far
short
of
conformity
to
the
Rule
of
Righteousness
and
Holiness
,
and
of
that
measure
of
heavenly
Wisdom
which
is
attainable
,
1
Cor.
13.9
.
Phil.
3.12
.
yet
there
is
so
much
Pride
and
Arrogancy
in
Men
,
that
they
fancy
themselves
to
have
,
or
presume
to
attain
unto
,
a
more
exact
Righteousness
,
and
higher
degree
of
Wisdom
,
than
God
doth
require
or
approve
,
while
they
affect
a
Righteousness
of
their
own
,
before
they
come
to
Christ
to
get
it
,
Joh.
13.8
.
while
they
think
to
please
God
with
more
severe
Exercises
of
Religion
,
or
with
greater
Pains
or
Cost
in
His
Worship
,
than
He
requires
,
Mica
.
6.6
,
7.
1
Tim.
4.3
.
and
especially
,
which
is
mainly
intended
here
,
while
they
censure
the
Lord's
Dispensations
in
suffering
the
Just
to
perish
in
his
Righteousness
;
as
if
they
would
have
a
more
exact
Righteousness
in
the
administration
of
Affairs
in
the
World
;
and
think
it
were
greater
wisdom
to
cut
off
the
Wicked
,
than
to
suffer
them
to
prolong
their
days
in
wickedness
:
For
this
is
here
disswaded
from
,
Be
not
Righteous
over
much
,
neither
make
thy self
over
Wise
.
6.
This
bold
presumption
of
Men
in
magnifying
their
own
worth
and
wisdom
,
as
if
they
could
guide
the
World
more
equitably
and
wisely
than
God
doth
,
deserves
to
be
suppressed
with
Holy
Scorn
and
Indignation
:
For
we
may
look
upon
this
as
an
Holy
Irony
,
Be
not
Righteous
over
much
,
neither
make
thy self
over
Wise
.
7.
To
censure
the
Lords
Dispensations
,
as
if
there
ought
to
be
more
Equity
and
Wisdom
manifested
in
them
,
is
the
neerest
way
for
Men
to
draw
destruction
upon
themselves
,
not
only
in
so
far
as
by
their
anxiety
,
and
fretting
against
what
cannot
be
changed
,
they
spend
their
own
Spirits
,
but
mainly
,
because
it
is
a
Sin
crying
for
Destruction
from
the
Almighty
,
and
will
draw
it
out
of
His
Hand
,
if
it
be
continued
in
,
as
is
imported
in
this
Reason
,
Why
shouldest
thou
destroy
thy self
?
8.
It
is
Mens
conceit
of
their
own
Wisdom
,
which
is
nothing
else
but
the
height
of
folly
,
that
makes
them
miss
any
degree
of
Righteousness
,
and
Equity
in
the
Lords
proceedings
:
For
this
last
Branch
of
the
Disswasive
may
be
looked
upon
as
the
cause
of
the
former
,
Be
not
Righteous
over
much
,
by
prescribing
a
more
equitable
way
than
God
keeps
in
His
dealing
,
Neither
be
thou
over
Wise
,
namely
in
thine
own
eyes
,
which
occasions
the
former
.
9.
From
the
sight
of
Piety
oppressed
,
and
Wickedness
spared
in
prospering
,
there
doth
arise
in
Mens
corrupt
Nature
a
powerful
temptation
to
loose
the
Reines
to
all
Impiety
,
when
Men
see
Wickedness
rewarded
,
and
them
that
tempt
God
delivered
,
they
are
ready
to
run
with
such
to
the
same
excess
of
Riot
,
and
do
Evil
with
both
hands
earnestly
,
which
is
the
thing
here
disswaded
from
,
Be
not
over
much
wicked
.
10.
To
take
liberty
and
incouragement
to
commit
Iniquity
with
greediness
,
from
the
impunity
of
others
committing
the
like
,
is
great
Folly
,
and
an
evidence
,
of
the
want
of
the
saving
Knowledge
of
God
:
And
this
Ignorance
or
Folly
is
also
the
cause
of
their
giving
up
themselves
to
that
course
:
For
this
second
Clause
may
be
looked
upon
both
as
the
evidence
,
and
cause
of
the
former
,
Neither
be
thou
foolish
.
11.
Though
there
be
an
appointed
time
to
Man
upon
Earth
,
Job
7.1
.
and
all
that
he
can
do
,
can
neither
hasten
his
Death
before
that
time
,
nor
prolong
his
Life
after
it
;
yet
Men
by
giving
up
themselves
with
full
purpose
of
Heart
to
commit
wickedness
,
they
take
the
neerest
course
to
shorten
their
own
days
,
although
they
think
thereby
to
prolong
their
Life
,
because
they
see
it
fall
out
so
with
some
Sinners
,
and
they
shall
meet
with
this
Judgement
,
that
Death
shall
come
before
they
be
ready
for
it
;
And
often
they
hast
themselves
away
by
spending
themselves
in
the
satisfaction
of
their
Lusts
,
before
the
time
to
which
,
according
to
humane
appearance
,
and
the
ordinary
course
of
Providence
,
they
might
have
lived
:
So
that
such
may
be
looked
upon
as
Self-murderers
,
as
is
imported
in
this
,
as
also
in
the
former
Reason
,
Why
shouldest
thou
die
before
thy
time
?
Ver.
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
.
HEre
Solomon
presses
a
right
use
making
of
his
former
Doctrine
,
especially
concerning
a
right
carriage
under
an
hard
lot
in
the
World
,
neither
censuring
the
Lord's
Righteousness
or
Wisdom
,
in
suffering
the
Godly
to
be
opprest
,
nor
taking
evil
Courses
because
of
the
prosperity
of
the
Wicked
.
And
this
he
doth
First
,
By
commending
the
Course
formerly
prescribed
,
as
Good
,
that
is
,
the
way
to
sweet
communion
with
the
Lord
,
wherein
Mans
chief
Good
consists
.
Secondly
,
By
pointing
out
wherein
the
right
use
making
of
the
former
Doctrine
doth
consist
:
To
wit
,
1.
That
Men
should
take
hold
of
it
,
whereby
is
meant
the
hearty
imbracing
of
it
,
as
it
was
branched
out
in
several
Directions
,
as
the
like
Expression
applyed
expresly
to
the
Doctrine
Prov.
4.13
.
makes
clear
.
2.
That
they
should
not
withdraw
their
hand
from
it
,
that
is
,
never
intermit
their
Duty
for
any
suffering
can
befall
them
for
following
of
it
.
Thirdly
,
By
holding
forth
a
sweet
Promise
to
the
Man
indued
with
the
Fear
of
the
Lord
,
which
is
the
right
principle
of
the
Obedience
which
he
presses
,
That
he
shall
come
out
of
them
all
,
to
wit
,
all
his
Sufferings
in
the
way
of
his
Duty
,
even
these
formerly
mentioned
,
wherein
he
may
perish
as
to
his
outward
Beeing
and
Concernments
in
the
World
,
and
out
of
all
these
Temptations
or
sinful
Extreams
,
from
which
he
formerly
disswaded
,
and
to
which
Men
void
of
the
Fear
of
the
Lord
are
driven
by
Suffering
.
Doct.
1.
The
Ministers
of
Christ
may
learn
from
Solomon's
practice
here
,
not
to
●atisfy
themselves
with
the
simple
pressing
upon
people
their
Duty
,
and
disswading
of
them
from
these
Evils
which
they
are
in
hazard
to
be
carried
away
with
,
but
to
dwell
upon
the
commending
of
the
Truth
,
clearing
the
nature
of
peoples
obedience
to
it
,
pressing
the
same
upon
them
,
and
holding
out
encouragements
to
them
in
so
doing
:
For
so
doth
this
heavenly
Preacher
commend
his
former
Doctrine
,
clear
and
press
obedience
to
it
,
and
encourage
them
who
receive
and
obey
it
.
It
is
good
that
thou
shouldest
take
hold
of
this
,
also
from
this
withdraw
not
thy
hand
,
for
he
that
Fears
God
shall
come
out
of
them
all
.
2.
They
that
would
rightly
receive
,
and
profit
by
the
Truth
of
God
,
must
take
fast
hold
of
it
,
by
bending
their
Witt
to
comprehend
the
sense
of
it
clearly
,
Prov.
2.2
,
3.
fixing
their
minds
upon
it
by
meditation
,
and
pondering
of
it
,
Luk.
2.19
.
imbracing
it
by
Faith
,
and
spending
their
affections
upon
it
.
Heb.
11.13
.
So
laying
(
as
it
were
)
Deaths
grips
upon
it
,
resolving
never
to
part
with
it
,
as
Men
do
with
things
that
concern
their
Life
,
Prov.
4.13
.
and
taking
it
to
them
,
as
their
Possession
and
Inheritance
,
as
David
expresses
his
taking
hold
of
the
Word
,
Ps.
119.111
.
where
this
same
word
which
is
here
translated
to
take
hold
,
is
used
:
For
in
order
to
the
right
receiving
of
the
former
Directions
,
so
as
they
may
be
truely
profitable
,
he
saith
,
It
is
good
that
thou
shouldest
take
hold
of
this
.
3.
They
that
would
rightly
receive
the
Truth
of
God
,
so
as
they
may
find
true
Comfort
and
Profit
by
it
,
must
put
their
Hand
to
the
Duties
which
it
presses
,
and
follow
them
closely
,
notwithstanding
any
temporal
inconvenience
that
may
follow
thereupon
,
which
is
perseverance
in
Wel-doing
:
For
this
Solomon
presses
upon
them
that
have
heartily
received
the
Truth
,
Also
from
this
withdraw
not
thine
hand
.
4.
They
that
would
so
make
use
of
the
Truth
,
as
to
be
led
by
it
to
their
Happiness
,
they
must
not
separat
the
Directions
thereof
,
but
must
take
hold
of
them
all
,
and
not
withdraw
their
hand
from
the
practice
of
any
commanded
Duty
:
For
while
he
presses
obedience
to
his
former
Doctrine
,
which
doth
contain
several
Directions
and
Disswasives
,
he
commends
the
receiving
and
practice
of
all
as
one
,
because
they
must
not
be
separat
,
It
is
good
that
thou
take
hold
of
this
,
yea
,
from
this
withdraw
not
thine
hand
.
5.
True
Comfort
and
real
Advantage
is
to
be
had
by
the
hearty
imbracing
of
the
Truth
,
and
walking
in
the
practice
of
it
,
notwithstanding
of
Sufferings
for
so
doing
,
and
there
is
neither
Comfort
nor
Profit
in
any
way
else
:
For
so
he
commends
it
here
from
the
sweetness
and
advantage
of
it
,
as
the
signification
of
this
Word
bears
,
It
is
good
that
thou
take
hold
,
&c.
6.
They
that
by
Faith
take
hold
of
the
Directions
of
the
Word
,
and
are
not
by
Sufferings
driven
from
the
obedience
thereof
,
they
give
evidence
that
they
have
in
their
Hearts
the
true
Fear
of
the
Lord
,
as
the
principle
,
of
their
obedience
:
For
having
exhorted
to
the
believing
and
obeying
of
the
former
Directions
,
and
holding
out
a
Promise
to
them
that
so
make
use
of
the
Truth
for
their
incouragement
,
instead
of
describing
the
Man
to
whom
the
Promise
belongs
from
his
obedience
,
he
designs
him
by
that
which
is
the
principle
of
his
obedience
,
and
is
evidenced
by
it
,
He
that
Fears
the
Lord
shall
come
out
,
&c.
7.
Whatever
hazards
Men
incurr
for
fear
of
displeasing
God
,
and
whatever
temptations
they
be
assaulted
with
,
and
do
oppose
,
lest
by
yielding
to
them
they
offend
him
,
they
shall
be
sure
to
come
out
of
them
all
:
For
both
of
the
Sufferings
and
Temptations
formerly
mentioned
,
Solomon
here
speaks
,
while
he
saith
,
He
that
Fears
God
shall
come
out
of
them
all
.
Ver.
19.
Wisdom
strengtheneth
the
Wise
,
more
than
ten
mighty
Men
which
are
in
the
City
.
20.
For
there
is
not
a
just
Man
upon
earth
,
that
doth
good
,
and
sinneth
not
.
HE
returns
again
to
the
commendation
of
Heavenly
Wisdom
from
the
blessed
Effects
thereof
,
that
it
Strengthens
and
fortifies
the
person
indued
therewith
against
yeilding
to
the
Temptations
,
or
succumbing
under
the
Trials
formerly
mentioned
,
and
this
effect
he
illustrats
by
preferring
the
strength
which
this
wisdom
giveth
,
to
the
Strength
of
ten
Men
for
defending
of
a
City
,
or
never
so
many
Men
,
for
Ten
is
frequently
in
Scripture
put
for
very
many
Gen.
31.7
.
Job
.
19.3
.
though
they
be
all
Rulers
,
as
the
word
Mighty
signifies
.
Next
,
he
brings
an
Argument
to
prove
the
excellency
of
this
wisdom
,
above
all
humane
strength
without
it
,
and
to
excite
Men
to
the
study
of
it
,
taken
from
the
proneness
of
the
best
to
miscarry
,
even
in
their
best
Actions
:
For
saith
he
,
there
is
not
a
just
Man
,
to
wit
,
inherently
and
compleatly
Righteous
upon
the
Earth
,
or
,
there
is
not
a
justified
person
who
is
by
imputation
Just
,
Who
doth
good
,
and
(
even
in
doing
of
it
)
Sinneth
not
:
And
therefore
there
is
much
need
of
this
Heavenly
Wisdom
,
which
discovers
the
way
how
Ungodly
Men
,
may
have
their
by
past
Sinfulness
covered
,
Rom.
3.25
.
And
may
be
reputed
just
in
Gods
sight
Isai.
53.11
.
And
for
the
future
may
be
keeped
from
these
sinful
extreams
formerly
mentioned
.
Hence
Learn
.
1.
The
certainty
of
a
delivery
out
of
Temptations
and
Troubles
,
should
not
make
the
Lords
people
careless
,
or
shake
their
diligence
in
the
study
of
Heavenly
Wisdom
,
which
discovers
the
way
of
opposing
Temptations
,
and
the
right
use
of
lawful
means
of
Defence
against
outward
hazards
:
For
,
having
promised
that
they
shall
come
forth
of
all
those
,
he
now
commends
Wisdom
which
Strengthens
against
all
these
,
Wisdom
Strengthens
the
wise
,
more
than
ten
mighty
men
.
2.
No
mans
Wisdom
can
set
him
beyond
the
reach
of
assaults
from
spiritual
or
outward
Enemies
,
while
he
is
in
this
Life
,
the
truly
wise
have
more
Enemies
to
oppose
than
any
City
in
the
World
hath
,
as
is
supposed
in
this
,
that
Wisdom
Strenghens
the
Wise
more
than
Ten
mighty
Men
which
are
in
the
City
.
3.
Spiritual
and
Heavenly
Wisdom
,
brings
much
spiritual
Strength
to
the
Soul
indued
with
it
,
for
opposing
Temptations
and
enduring
difficulties
with
Patience
,
and
Cheerfulness
;
it
sets
the
Soul
either
upon
the
use
of
some
approven
mean
for
preventing
outward
hazards
,
2
Sam.
20.16.22
.
Or
upon
the
right
way
of
bearing
them
Patiently
,
and
Cheerfully
Philip.
4.12
.
And
leads
it
to
Christ
who
is
the
Believers
Strength
for
all
that
he
hath
to
do
,
Isai.
45.24
.
For
Solomon
here
commends
it
from
the
effect
of
it
,
Wisdom
Strengthens
the
Wise
more
than
Ten
mighty
Men.
4.
However
the
Men
of
this
World
confide
much
in
their
numbers
of
Men
,
especially
in
their
Rulers
and
great
Persons
,
yet
without
saving
Wisdom
to
depend
upon
God
in
straits
,
these
will
prove
weak
,
and
more
unable
to
defend
them
,
than
such
are
who
want
all
external
means
of
defence
,
and
have
that
Wisdom
:
For
,
saith
he
,
Wisdom
Strengthens
more
than
Ten
mighty
Men
that
are
in
the
City
.
5.
It
is
impossible
for
any
mortal
to
attain
to
a
perfect
and
personal
Righteousness
,
All
having
in
Adam
lost
strength
for
what
is
good
Rom.
3.23
.
For
this
may
be
looked
upon
as
describing
negatively
the
case
of
every
Man
considered
in
himself
There
is
not
a
just
Man
upon
Earth
.
&c.
6.
Even
they
that
are
reputed
Just
by
the
imputation
of
Christs
Righteousness
to
them
,
are
but
in
part
sanctified
in
this
Life
,
there
remains
still
in
them
a
great
byass
toward
that
which
is
sinful
,
and
the
same
is
still
manifesting
it self
in
them
,
and
will
be
so
as
long
as
they
are
on
Earth
:
For
of
a
justified
person
by
Faith
in
the
Righteousness
of
the
Messiah
may
this
be
taken
,
as
pointing
at
the
imperfection
of
his
inherent
Righteousness
,
or
Sanctification
.
There
is
not
a
just
Man
upon
Earth
,
that
doth
Good
and
Sinneth
not
.
7.
The
proneness
that
is
in
justified
persons
to
miscarry
,
and
●in
against
God
,
even
in
doing
that
which
is
good
,
should
incite
them
to
the
study
of
Heavenly
Wisdom
which
discovers
Temptations
,
directs
them
how
to
get
Strength
for
opposing
them
,
and
to
apply
a
remedy
when
they
are
in
part
overtaken
by
them
:
For
he
brings
this
as
a
Reason
,
or
motive
to
the
study
of
this
Wisdom
,
that
There
is
not
a
just
Man
upon
the
Earth
that
doth
Good
,
and
Sinneth
not
.
8.
There
is
not
only
Sin
in
justified
persons
,
when
they
do
that
which
is
in
it self
Sinful
,
or
omit
what
is
their
Duty
,
but
even
in
the
best
of
their
Actions
,
in
so
far
as
they
are
alwayes
short
of
the
right
manner
of
going
about
their
Duty
:
For
saith
he
,
There
is
not
a
just
Man
upon
the
Earth
that
doth
Good
,
and
(
even
in
doing
Good
)
Sinneth
not
.
Ver.
21.
Also
take
no
heed
unto
all
words
that
are
spoken
;
lest
thou
hear
thy
servant
curse
thee
.
22.
For
oftentimes
also
thine
own
heart
knoweth
,
that
thou
thy self
likewise
hast
cursed
others
.
HE
gives
here
a
seventh
Direction
as
a
remedy
of
that
Vexation
which
is
incident
to
Men
in
this
Life
,
and
the
way
to
evidence
that
Heavenly
Wisdom
which
he
commended
in
the
former
words
,
to
wit
,
that
Men
should
not
take
heed
to
all
Words
that
are
spoken
,
he
means
Words
spoken
against
themselves
,
and
this
rashly
,
and
in
passion
,
as
is
clear
from
what
follows
.
And
by
taking
heed
to
them
(
which
he
prohibits
)
is
meant
,
their
Resenting
of
them
deeply
,
or
as
the
Word
is
in
the
Original
,
the
giving
of
their
Heart
to
them
,
or
suffering
them
to
Settle
in
their
minds
,
so
as
to
study
revenge
:
And
this
he
presseth
by
two
Reasons
.
1.
If
Men
be
very
Curious
to
hear
such
things
,
and
take
them
much
to
Heart
,
they
may
very
readily
meet
with
matter
of
Vexation
from
those
within
their
doors
,
and
of
neer
Relation
to
them
:
As
for
example
,
they
may
hear
their
own
Servants
speak
rashly
,
and
contemptibly
of
them
,
or
Rail
upon
them
,
as
the
Word
here
translated
to
Curse
signifies
.
The
2
Reason
is
,
that
Mens
own
Consciences
may
tell
them
,
that
frequently
they
have
had
such
passions
,
and
uttered
such
expressions
against
others
,
and
therefore
seing
every
one
should
give
to
others
the
measure
they
would
have
from
them
,
every
reviling
speech
should
not
be
deeply
resented
.
Hence
Learn
.
1.
Though
the
Lord's
people
may
so
far
resent
Slanders
,
or
reviling
speeches
,
which
probably
have
weight
and
Credit
with
others
to
blemish
their
Reputation
,
and
incapacitat
them
for
doing
Service
to
God
,
as
that
they
may
vindicat
themselves
,
and
clear
their
own
Innocency
Job
.
27.5.6
.
Yet
as
they
desire
to
intertain
true
Peace
and
manifest
themselves
guided
by
the
Wisdom
that
is
from
above
,
they
should
shew
themselves
so
much
comforted
in
Gods
Approbation
,
1
Cor.
3.3.4
.
So
afraid
lest
their
own
inclinations
to
revenge
,
or
grief
prevail
,
Ps.
39.1
.
And
so
charitable
of
others
,
judging
,
that
they
will
readily
check
themselves
for
what
hath
rashly
escaped
them
to
their
prejudice
,
that
they
should
not
be
very
Curious
to
hear
or
know
that
others
speak
evil
of
them
,
or
having
heard
it
,
they
should
sometimes
forget
,
or
not
regard
it
,
so
that
those
who
do
curiousty
inquire
concerning
others
Opinion
of
them
,
or
deeply
resent
every
thing
that
crosses
their
proud
desires
of
Applause
,
they
prove
themselves
Fools
,
and
Enemies
to
their
own
peace
:
For
as
an
evidence
of
Heavenly
Wisedom
,
and
a
remedy
of
Vexation
,
he
gives
this
direction
.
Also
take
not
heed
to
all
words
that
are
spoken
,
2.
They
that
have
others
under
them
as
their
Servants
,
should
be
so
apprehensive
of
Temptations
arising
from
their
low
Condition
,
and
so
sensible
of
what
themselves
would
be
prone
to
,
if
they
were
in
their
case
,
that
though
they
may
suppose
them
to
repine
,
and
sometimes
to
be
malicious
and
bitter
even
against
themselves
,
yet
should
they
not
be
very
inquisitive
to
know
or
hear
them
express
the
same
,
nor
having
heard
it
,
should
they
resent
every
thing
of
that
sort
,
considering
that
they
will
readily
but
augment
their
own
trouble
by
their
so
doing
:
For
Solomon
brings
this
as
a
Reason
why
Men
should
not
take
heed
to
all
words
that
are
spoken
,
left
(
saith
he
)
thou
hear
thy
Servant
Curse
thee
.
3.
As
it
is
too
ordinary
with
Servants
by
Reason
of
their
Pride
,
love
to
their
ease
,
and
discontentment
with
their
Lot
,
to
express
their
bad
esteem
of
their
Masters
,
to
revile
,
and
wish
evil
to
them
whom
they
are
bound
to
respect
,
though
they
be
Wicked
1
Pet.
2.18
.
So
it
doth
often
prove
matter
of
Vexation
to
Masters
to
hear
or
know
themselves
so
used
by
their
Servants
,
whose
Relation
calls
them
to
maintain
their
Credit
,
and
the
Lord
doth
often
correct
the
Pride
of
Masters
,
their
severe
Domineering
over
their
Servants
,
and
craving
more
respect
than
is
due
to
them
,
by
making
them
me●t
with
the
contrary
,
for
so
much
is
imported
in
this
Reason
,
why
Masters
should
not
be
curiously
inquisitive
what
their
Servants
say
of
them
,
nor
much
resent
every
thing
they
hear
them
speak
against
them
,
lest
thou
hear
thy
Servant
Curse
thee
.
4.
As
Mens
own
by
past
Faults
should
never
be
forgotten
by
them
,
so
the
sensible
remembrance
of
them
should
make
them
sparing
to
deal
Rigorously
with
others
,
and
particularly
when
they
understand
themselves
to
be
ill
spoken
of
,
or
Reproached
by
others
,
they
should
then
call
to
mind
,
whether
they
have
not
been
guilty
of
the
like
wrong
,
to
others
,
that
so
they
may
Reverence
Gods
Justice
,
and
give
the
like
Pity
and
Charity
to
others
which
they
stood
once
in
need
of
from
others
:
For
this
is
a
Reason
why
Men
should
not
watch
for
Advantage
of
others
,
nor
resent
Reproaches
from
them
,
oftentimes
also
thine
own
heart
knows
that
thou
thy self
hast
Cursed
others
.
5.
When
Mens
miscarriage
toward
others
hath
not
humbled
them
,
but
they
continue
lofty
,
seeking
occasions
to
shame
or
Censure
others
for
the
same
faults
whereof
themselves
are
guilty
,
it
is
just
with
God
to
make
them
meet
with
that
measure
which
they
have
given
to
others
:
For
it
is
here
implyed
that
Men
of
that
temper
will
get
such
a
meeting
,
Take
not
heed
to
all
words
lest
thou
hear
thy
Servant
curse
thee
,
for
thou
thy self
knowest
that
thou
hast
Cursed
others
.
6.
There
is
a
Conscience
within
every
Man
that
Registers
his
Faults
,
and
would
minde
him
of
them
,
if
he
would
put
it
to
speak
,
unless
he
have
blotted
that
Book
by
habitual
Sinning
,
and
thereby
also
have
provoked
God
to
fear
it
with
an
hot
Iron
:
For
this
Reason
imports
,
that
every
Mans
Heart
may
know
his
by-past
Iniquities
,
Thy
heart
knows
that
thou
hast
Cursed
others
.
Ver.
23.
All
this
have
I
proved
by
Wisdom
:
I
said
I
will
be
wise
but
is
was
far
from
me
.
24.
That
which
is
far
off
and
exceeding
deep
,
who
can
find
it
out
?
25.
I
applyed
mine
heart
to
know
and
to
search
,
and
to
seek
out
Wisdom
,
and
the
reason
of
things
,
and
to
know
the
wickedness
of
Folly
,
even
of
Foolishness
and
Madness
.
HE
commends
his
former
Doctrine
,
and
proves
it
worthy
of
all
acceptation
by
several
Arguments
.
The
First
is
,
that
all
along
he
had
Preached
his
own
Experience
,
he
had
taken
trial
by
the
Help
of
that
eminent
degree
of
Wisdom
wherewith
God
had
,
indued
him
,
and
had
found
that
the
Lords
Dispensations
ought
to
be
so
judged
of
as
hath
been
formerly
exprest
.
The
Second
is
,
that
he
had
with
full
purpose
of
Heart
given
up
himself
to
acquire
that
Experimental
Knowledge
which
here
he
Communicats
to
Others
,
he
said
,
He
would
be
Wise
.
And
withall
no
humbly
reg●ates
his
small
success
,
that
Wisdom
was
far
from
him
,
not
as
if
his
pains
had
not
been
at
all
succesful
,
but
the
meaning
is
,
that
he
was
far
from
that
measure
which
he
desired
,
and
was
attainable
ver.
23.
And
of
this
he
gives
two
Reasons
.
1.
That
Gods
providence
in
Governing
the
World
,
is
a
subject
very
far
remote
from
common
Capacities
,
and
in
it self
Mysterious
and
profound
;
And
this
he
sets
forth
by
two
Similitudes
;
the
one
is
of
things
Far
distant
from
us
,
as
it
were
at
the
remotest
Corners
of
the
Earth
,
which
we
can
not
see
,
nor
without
difficulty
hear
or
know
any
thing
of
:
The
other
is
of
things
Deep
,
down
in
the
bottom
of
the
Sea
(
as
it
were
)
or
at
the
center
of
the
Earth
,
for
the
word
Deep
is
doubled
in
the
Original
,
and
is
well
Translated
exceeding
Deep
ver.
24.
And
that
it
may
not
be
thought
his
Laziness
was
the
cause
of
his
short
Sightedness
,
he
shews
that
his
heart
was
wholly
bent
upon
that
study
,
and
that
he
did
multiply
his
indeavours
in
the
use
of
all
lawful
means
,
as
the
different
expressions
here
of
Applying
his
Heart
,
Searching
,
and
Seeking
out
import
,
as
they
do
elsewhere
in
Scripture
Deut.
13.14
.
And
Lastly
,
He
shews
what
it
was
that
he
did
particularly
aim
at
in
his
Study
.
1.
To
Know
Wisdom
,
which
is
nothing
else
,
according
to
the
scope
,
but
to
understand
the
Mind
of
God
in
his
Dispensations
,
so
far
as
the
same
may
be
known
by
the
light
of
the
Word
and
Spirit
of
God
:
Hos.
14.9
.
And
2.
To
know
the
reason
of
things
,
whereby
is
meant
not
so
much
the
knowledge
of
the
natural
Causes
of
things
,
as
of
the
Blessed
Ends
and
Holy
Reasons
,
which
God
hath
in
His
Operations
.
And
3.
To
know
the
wickedness
of
Folly
,
whereby
he
means
the
exceeding
sinfulness
of
every
Course
that
a
natural
Man
can
take
for
his
Happiness
,
according
to
the
Apostles
Expression
,
Rom.
7.13
.
especially
Mens
giving
themselves
up
to
their
sensual
Pleasures
,
wherein
they
are
most
mad
,
as
the
following
words
make
evident
.
All
which
may
make
the
Light
held
forth
by
him
very
acceptable
.
Hence
Learn
1.
As
it
is
the
Commendation
of
a
Preacher
of
the
Truth
,
that
he
speak
from
Experience
,
especially
when
he
commends
the
way
of
God
,
having
put
the
matter
to
the
proof
himself
,
and
found
all
that
he
speaks
verified
:
So
this
should
commend
the
Truth
to
the
People
,
and
add
weight
to
it
,
when
beside
the
Evidence
and
Authority
of
it
in
it self
,
they
hear
it
commended
by
those
,
whom
they
may
in
Charity
judge
to
have
tasted
the
Sweetness
of
it
,
and
do
therefore
speak
because
they
believe
:
For
Solomon
having
commended
heavenly
Wisdom
that
it
brings
Life
ver.
12.
and
Strength
ver.
19.
to
them
that
are
indued
with
it
,
he
here
commends
it
from
his
own
Experience
,
All
this
have
I
proved
by
wisdom
.
2.
Those
whom
the
Lord
hath
indued
with
the
greatest
measure
of
Saving
Knowledge
,
and
upon
whom
He
minds
to
bestow
yet
a
greater
measure
thereof
.
He
uses
to
give
to
those
,
strong
desires
after
more
and
more
of
it
,
and
a
resolute
purpose
to
pursue
it
in
the
use
of
all
lawful
means
:
For
Solomon
who
had
great
Wisdom
,
and
thereby
acquired
Experience
,
lays
down
a
fixed
Resolution
to
have
yet
more
,
All
this
have
I
proved
by
wisdom
,
I
said
I
will
be
Wise
.
3.
Those
who
have
the
greatest
measure
of
Knowledge
,
and
whose
desires
after
more
are
strongest
,
will
still
be
short
of
what
may
be
attained
,
and
the
farther
they
promove
they
will
still
be
the
more
humble
,
and
sensible
of
their
short
coming
;
they
that
know
least
do
often
think
they
know
most
,
and
do
imagine
more
than
their
own
measure
,
needless
:
For
even
Solomon
doth
here
humbly
regrate
his
short
coming
,
But
it
was
far
from
me
.
4.
There
is
such
a
great
depth
of
Wisdom
in
all
the
works
of
God
,
especially
in
His
works
of
Providence
,
that
it
is
not
possible
for
the
shallow
witt
of
Man
to
attain
to
a
fully
clear
,
or
satisfying
sight
thereof
;
the
sharpest
sighted
will
find
himself
in
the
dark
,
and
therefore
must
adore
and
reverence
what
he
cannot
fully
comprehend
,
perswading
himself
,
that
that
is
wisely
done
,
whereof
he
sees
not
always
a
satisfactory
Reason
;
and
should
look
upon
that
which
may
be
learned
farther
of
every
work
of
Providence
(
in
reference
to
his
own
natural
ability
to
comprehend
it
)
as
a
Pearl
lying
at
the
bottom
of
the
Sea
,
or
some
precious
Commodity
,
at
the
farthest
part
of
the
Earth
.
That
which
is
far
off
,
and
exceeding
deep
who
can
find
it
?
5.
Neither
the
profound
mysteriousness
of
Gods
Wisdom
manifested
in
His
Dispensations
,
nor
the
weakness
of
our
Capacity
,
should
discourage
the
Students
of
that
Wisdom
,
who
would
be
wise
unto
Salvation
,
but
should
so
much
the
more
sharpen
their
desires
,
and
quicken
their
endeavours
,
after
a
farther
measure
of
Knowledge
,
seing
there
is
a
growing
success
promised
to
such
.
Hos.
6.3
.
For
so
was
it
with
Solomon
,
though
he
found
Wisdom
far
off
,
and
exceeding
deep
;
yet
(
saith
he
)
I
applied
my
Heart
to
know
,
and
to
search
,
and
to
seek
.
6.
They
that
would
be
Proficients
in
true
Knowledge
,
must
apply
their
Hearts
to
that
study
,
they
must
carry
a
present
composed
mind
always
about
with
them
,
and
be
busie
in
observing
what
may
be
known
of
God
,
that
may
draw
their
Affections
to
Him
,
and
engage
them
to
His
Service
,
and
after
disappointment
of
desired
success
,
and
darkness
remaining
,
must
renew
their
endeavours
in
the
use
of
one
commanded
mean
after
another
:
For
so
was
it
with
Solomon
,
I
applied
my
Heart
(
or
as
the
Original
may
be
rendred
,
I
and
my
Heart
went
about
together
)
to
search
and
seek
out
Wisdom
,
what
he
could
not
find
out
by
Searching
,
he
sought
out
,
which
is
one
endeavour
after
another
.
7
They
that
would
judge
aright
of
the
Lord's
Dispensations
,
must
labour
to
see
by
the
light
of
the
Word
and
Spirit
,
what
Reasons
there
may
be
for
them
:
As
for
Example
,
why
the
Lord
suffers
His
people
to
be
brought
so
low
in
the
World
;
even
that
He
may
humble
them
and
prove
them
;
and
do
them
good
in
the
latter
end
,
Deut.
8.16
.
And
why
He
suffers
wicked
Men
to
prosper
,
even
that
if
they
will
not
by
His
Goodness
be
led
to
Repentance
,
they
may
be
the
riper
for
Destruction
,
Rom.
2.4
.
Ps.
92.7
that
so
we
may
satisfie
our
own
minds
,
and
be
able
to
give
a
Reason
to
others
of
what
we
profess
to
know
:
For
this
was
one
thing
that
Solomon
made
his
study
,
To
know
the
reason
of
things
.
8
That
which
is
truly
good
is
more
clearly
seen
when
we
consider
the
evil
that
is
contrary
to
it
:
The
Beauty
of
Holiness
,
and
excellency
of
Saving
Knowledge
is
illustrat
,
and
best
seen
,
when
the
deformity
of
Sin
,
the
madness
and
unreasonableness
of
these
Courses
which
natural
Men
take
to
come
at
their
imaginary
Happiness
,
are
compared
therewith
:
For
Solomon
took
this
way
,
He
gave
his
Heart
to
know
Wisdom
,
and
to
know
the
wickedness
of
Folly
,
even
of
Foolishness
and
Madness
.
9.
As
every
Man
who
is
not
indued
with
Saving
Wisdom
,
is
desperat
in
Wickedness
,
and
extremely
Mad
in
following
the
course
that
will
be
his
ruine
:
So
there
is
such
a
height
of
wickedness
,
and
perversity
in
his
way
,
that
it
is
not
easy
to
express
the
same
:
For
Solomon
multiplies
words
to
that
purpose
,
as
if
it
had
been
difficult
for
him
to
express
it
,
while
he
calls
it
,
The
wickedness
of
Folly
,
even
of
Foolishness
and
Madness
.
10.
The
knowledge
of
the
evil
of
Sin
,
the
madness
and
Folly
that
is
in
Sinners
way
,
the
desperat
wickedness
that
is
in
their
Hearts
,
while
they
are
in
pursuit
of
their
Lusts
,
is
one
part
of
Saving
Wisdom
,
which
all
should
study
,
that
would
be
truly
happy
:
For
this
is
it
which
Solomon
endeavoured
to
know
,
The
wickedness
of
Folly
,
even
of
Foolishness
and
Madness
.
Ver.
26.
And
I
find
more
bitter
than
Death
,
the
Woman
whose
Heart
is
Snares
and
Nets
,
and
her
Hands
as
Bands
:
whose
pleaseth
God
shall
escape
from
her
,
but
the
Sinner
shall
be
taken
by
her
.
THis
Wise
Man
having
regrated
the
imperfection
of
his
Knowledge
,
notwithstanding
of
his
most
serious
inquiry
after
it
,
formerly
mentioned
,
he
doth
here
and
in
the
following
words
give
instances
of
some
success
he
had
of
his
pains
.
The
First
is
,
concerning
the
Evil
of
sinful
Pleasures
,
particularly
the
satisfying
of
the
Lusts
of
the
Flesh
:
And
in
setting
forth
this
,
he
doth
First
describe
a
Whorish
Woman
from
two
things
:
The
1.
is
,
That
her
Heart
is
Snares
and
Nets
,
the
meaning
whereof
is
,
That
her
Heart
being
under
the
power
of
her
Lusts
,
doth
catch
every
Temptation
to
that
Sin
of
Uncleanness
,
which
is
explained
by
that
Expression
Ps.
41.6
.
The
Heart
gathers
iniquity
to
it self
;
And
likeways
that
her
Heart
is
full
of
subtile
Plots
and
Insinuations
to
insnare
Men
,
and
draw
them
to
her
desires
,
as
Fowlers
and
Fishers
have
their
Nets
and
Baits
,
to
entangle
Birds
and
Fishes
,
which
are
the
Metaphores
in
the
Words
.
2.
That
her
Hands
are
as
Bands
;
whereby
are
meant
her
powerful
Stratagems
to
hold
Men
fast
Slaves
to
her
,
and
their
own
Lusts
.
Next
,
He
giveth
some
Arguments
to
deterr
the
Hearts
of
all
from
being
entangled
with
Temptations
of
this
sort
.
1.
That
he
himself
had
found
in
his
own
experience
,
and
did
in
part
yet
feel
the
bitterness
of
giving
way
to
that
Sin
of
Impurity
,
which
is
so
Bitter
that
Temporal
Death
is
to
be
preferred
to
the
base
Slavery
of
it
:
By
which
it
seems
very
clear
,
not
only
that
Solomon
was
a
true
Penitent
,
but
that
this
Book
hath
been
written
after
,
and
in
testimony
of
his
Repentance
,
seing
at
the
writting
hereof
his
Uncleanness
was
so
bitter
to
him
,
that
he
cannot
express
it
,
but
by
calling
it
more
grievous
than
Death
it self
,
to
wit
,
Temporal
Death
,
which
only
deprives
Men
of
their
Natural
Life
,
and
the
Comforts
of
it
,
but
these
sinful
Pleasures
deprive
them
of
Spiritual
Life
,
and
the
Comforts
of
Communion
with
God
.
2.
That
the
Man
who
is
Favoured
of
God
in
a
special
way
,
shall
escape
such
Temptations
,
that
is
,
either
he
shall
not
be
entangled
with
them
,
or
shall
be
mercifully
rescued
from
them
,
and
consequently
as
himself
expresses
this
same
purpose
,
Prov.
22
14.
they
must
be
Abhorred
of
God
who
are
given
up
to
them
.
3.
That
this
Sin
of
Uncleanness
is
often
the
punishment
of
other
Sins
,
The
Sinner
(
saith
he
)
shall
be
taken
by
her
:
By
the
Sinner
is
not
meant
every
one
that
deserves
that
Name
,
for
then
all
should
be
taken
:
but
by
the
Sinner
(
as
is
usual
in
Scripture
when
that
Name
is
opposed
to
the
Godly
,
or
the
upright
Person
)
is
meant
,
One
given
up
,
or
giving
himself
up
to
Sin
,
and
making
a
Trade
of
living
in
it
,
such
a
Man
is
justly
left
to
fall
into
this
most
bitter
,
and
abominable
Sin
of
Uncleanness
.
Hence
Learn
1.
Whatever
dissatisfaction
sincere
Students
of
Saving
Knowledge
,
may
have
with
their
measure
,
they
shall
be
sure
to
find
success
in
that
which
tends
most
to
their
true
Happiness
,
and
to
the
preventing
of
their
Eternal
Ruine
:
For
Solomon
having
regrated
his
short-coming
in
the
study
of
Wisdom
before
,
cannot
but
acknowledge
that
he
was
not
altogether
unsuccesful
,
And
I
find
more
bitter
,
&c.
2.
To
feel
experimentally
the
bitterness
of
Sin
,
and
to
have
a
lively
representation
of
the
hazard
of
living
in
it
,
is
not
the
least
part
of
the
success
of
Mens
pains
for
Saving
Knowledge
:
For
without
this
they
can
know
nothing
Savingly
:
Therefore
this
is
one
Instance
which
Solomon
expresseth
as
a
Blessed
Fruit
of
his
pains
,
that
he
found
sinful
Pleasures
,
More
bitter
than
Death
:
3.
However
Sinners
apprehend
much
pleasure
in
Sin
,
when
they
commit
it
;
yet
there
is
a
woful
Sting
afterward
,
and
much
Bitterness
in
the
latter
end
of
it
,
every
Penitent
finds
it
in
mercy
so
Bitter
to
him
when
his
Conscience
is
wakened
,
that
he
would
rather
venture
upon
Temporal
Death
,
than
enjoy
his
sinful
Pleasures
again
:
And
impenitent
Sinners
find
it
so
in
Wrath
here
sometimes
,
by
the
Stings
of
an
accusing
Conscience
,
especially
while
Poverty
,
Disgrace
,
and
loathsome
Diseases
making
their
Lives
Bitter
,
are
upon
them
,
Prov.
5.11
.
and
always
at
Death
,
and
after
it
to
Eternity
,
Eccles.
12.1
.
&c.
So
that
all
that
ever
took
pleasure
in
Sin
,
shall
be
forced
to
speak
this
Language
one
time
or
other
,
I
find
it
more
bitter
than
Death
.
4.
When
Sinners
are
left
to
the
power
of
their
Lusts
,
they
are
very
studious
to
ensnare
others
,
those
that
are
weakest
before
Temptations
,
are
often
strongest
to
ensnare
,
and
hold
others
fast
in
the
Snare
with
them
,
and
they
are
plagued
with
subtility
of
Wit
for
that
end
:
For
the
whorish
Womans
Heart
and
Hand
go
together
,
her
Heart
is
Snares
and
Nets
,
and
her
Hands
Bands
.
5.
As
the
Temptations
to
the
Sin
of
Uncleannss
,
especially
from
lascivious
and
light
Women
,
are
subtile
and
not
easily
discerned
;
so
when
Men
are
once
entangled
in
that
Sin
,
they
are
often
made
absolute
Slaves
to
it
,
and
held
fast
in
it
,
it
is
not
an
easie
matter
to
reclaim
any
such
,
only
God's
Wisdom
must
discover
the
Net
and
the
Snare
,
and
His
Power
must
loose
the
Bands
:
For
as
her
Heart
is
Snares
and
Nets
,
which
are
set
so
as
they
are
not
seen
,
so
her
Hands
are
as
Bands
.
6.
If
Men
intangled
with
the
pleasures
of
Sin
,
especially
the
base
Bewitching
inticements
of
Whorish
Women
,
could
look
right
upon
their
own
case
,
they
would
see
themselves
like
silly
Birds
or
Fishes
deprived
of
their
true
liberty
,
and
Caught
in
the
Devils
Net
to
be
preyed
upon
,
but
such
Slaves
think
their
Bondage
,
Liberty
:
For
her
heart
is
Snares
and
Nets
,
and
her
hands
Bands
.
7.
As
it
is
a
great
sign
of
Gods
special
Favour
and
delight
in
a
person
to
be
kept
from
sinful
Snares
,
or
to
be
liberat
after
they
are
intangled
with
them
,
so
the
best
way
to
be
kept
free
of
them
,
or
to
escape
from
them
,
is
to
make
the
pleasure
of
God
our
Pleasure
:
So
should
Men
find
as
much
true
Pleasure
in
Gods
Service
and
Communion
with
him
,
as
would
make
sinful
pleasures
loathsome
to
them
;
For
saith
he
,
whose
pleaseth
God
(
the
Words
signifie
either
one
Favoured
by
and
pleasing
to
God
,
or
one
that
studies
to
please
him
)
shall
escape
from
her
.
8.
It
is
not
so
much
Mens
natural
disposition
to
Chastity
,
their
Education
,
fear
of
Shame
,
or
Censure
,
their
own
Vows
,
Resolutions
,
or
Crosses
,
as
it
is
Gods
taking
Pleasure
in
them
,
and
his
setting
them
in
the
way
that
pleases
Him
,
to
which
their
Preservation
or
Deliverance
from
Temptations
is
to
be
attributed
:
For
(
saith
he
)
Whose
pleaseth
God
shall
escape
from
her
.
9.
Those
who
habituat
themselves
to
other
Sins
(
suppose
them
less
,
and
more
secret
)
and
make
a
Trade
of
Living
in
them
,
are
ordinarily
given
up
to
those
more
gross
disgraceful
and
vile
Sins
of
Fornication
,
Whoredom
and
the
like
:
For
the
Sinner
who
(
as
was
cleared
in
the
Exposition
)
is
one
,
giving
,
up
himself
to
a
Trade
of
Sinning
shall
be
taken
by
her
.
Ver.
27.
Behold
this
have
I
found
(
saith
the
Preacher
)
counting
one
by
one
to
find
out
the
Account
.
28.
Which
yet
my
Soul
seeketh
,
but
I
find
not
:
One
Man
among
a
Thousand
have
I
found
,
but
a
Woman
among
all
these
have
I
not
found
.
HEre
is
the
Second
Branch
of
the
success
of
the
pains
which
Solomon
took
to
know
the
evil
of
Sin
,
and
it
is
that
he
had
observed
it
,
a
very
rare
,
and
consequently
a
difficult
thing
,
for
one
insnared
with
the
pleasures
of
Sin
,
especially
the
Lusts
of
the
Flesh
,
to
make
an
escape
therefrom
,
or
recover
themselves
by
true
Repentance
.
And
to
make
his
Testimony
in
this
have
the
more
weight
and
credit
.
He
1.
calls
all
to
consider
it
as
experimentally
known
to
himself
.
2.
He
mindes
them
again
of
his
Calling
,
which
did
fit
him
,
and
oblige
him
to
search
,
and
hold
forth
what
might
be
most
profitable
for
the
Church
,
3
,
He
shews
how
exact
a
survey
he
had
taken
of
many
particular
persons
,
and
their
Cases
,
not
as
a
man
would
determine
the
number
of
some
great
Flock
,
by
taking
a
general
view
of
them
,
but
as
one
that
Counts
them
all
One
by
One.
4
,
That
he
was
yet
upon
that
Search
,
very
desirous
to
find
examples
of
Gods
power
and
Mercy
in
reclaiming
Sinners
,
and
delivering
Satans
Captives
,
but
with
grief
he
regrates
he
could
find
few
or
none
.
5.
He
shews
some
success
that
he
had
,
even
in
this
inquiry
,
he
had
found
ONE
among
a
Thousand
,
by
which
ONE
may
be
meant
some
few
whom
he
had
observed
to
be
reclaimed
by
Gods
Grace
:
Or
by
this
One
he
may
understand
Himself
,
who
was
a
Penitent
,
But
a
Woman
among
so
many
he
had
not
found
;
this
is
not
spoken
to
derogat
from
the
one
sexe
more
than
the
other
,
for
both
are
alike
impotent
in
order
to
their
recovery
out
of
Temptations
Rom.
3.23
.
Gal.
6.3
.
And
Solomon
himself
did
know
some
Gracious
Women
.
2
Chron
9.1
.
And
frequently
commends
such
Prov.
19.14
,
and
31
,
30.
But
he
seems
to
speak
of
these
Idolatrous
and
Whorish
Women
of
the
Moabites
,
Ammonites
,
and
Egyptians
,
who
had
stollen
away
his
heart
from
God
:
For
1
King
11.3
.
it
is
marked
that
there
was
such
a
number
of
those
as
is
here
mentioned
;
and
it
seems
he
hath
not
observed
any
of
them
all
,
Penitents
;
though
he
doth
not
determine
but
some
of
them
might
be
so
:
Or
we
may
take
him
here
to
speak
only
of
Women
,
under
this
particular
consideration
as
Inticing
,
and
drawing
away
Men
to
Wickedness
,
according
to
the
Description
given
of
them
in
the
former
verse
;
and
of
such
he
had
observed
few
or
none
reclaimed
,
from
their
Vileness
.
Hence
Learn
.
1.
The
Lord
hath
vouchsafed
upon
his
Church
,
the
help
of
the
experience
of
the
Pen-men
of
Scripture
,
to
commend
his
Truth
,
that
Men
may
be
the
more
afraid
to
slight
it
,
considering
that
those
who
deliver
it
,
may
be
Witnesses
against
them
,
upon
a
double
account
,
both
that
they
have
spoken
in
the
Lords
name
,
and
that
they
have
spoken
their
own
experience
:
Behold
this
have
I
found
(
saith
the
Preacher
)
2.
Hearers
of
the
Word
had
need
to
mind
often
the
warrand
and
Authority
of
the
Speaker
,
lest
they
take
the
Word
as
the
word
of
a
Man
only
:
For
it
is
not
without
cause
that
Solomon
mentions
his
Ecclesiastick
Office
here
again
.
This
have
I
found
,
saith
the
Preacher
.
3.
They
that
would
have
their
Experiences
well
grounded
,
must
go
thorow
many
particulars
,
and
consider
many
persons
and
cases
,
wherein
they
have
observed
the
Conclusion
they
draw
to
be
verified
,
As
for
example
,
they
that
would
be
perswaded
of
Gods
willingness
and
readiness
to
Pardon
and
Comfort
humble
Sinners
,
they
must
count
all
the
instances
they
can
in
Scripture
,
or
otherwise
,
of
such
particular
persons
as
he
hath
pardoned
and
comforted
,
and
so
they
that
would
be
confirmed
and
confirm
others
of
the
Truth
of
this
,
that
there
is
such
a
power
in
Temptations
,
and
such
impotency
in
persons
once
inslaved
with
them
,
that
few
or
none
of
them
escape
,
in
comparison
of
those
who
remain
Slaves
till
they
Perish
;
they
must
go
thorow
many
instances
to
see
this
Truth
verified
:
For
so
did
Solomon
here
counting
One
by
One
to
find
out
the
Account
.
4.
True
Penitents
are
very
desirous
to
see
other
Sinners
,
especially
those
who
have
been
their
Companions
in
Sin
,
mercifully
and
powerfully
reclaimed
,
because
they
exceedingly
thirst
that
the
same
Grace
which
pardoned
,
and
reclaimed
them
,
may
be
Glorious
in
the
same
effects
toward
others
:
For
Solomon
who
was
a
Penitent
.
And
One
man
among
a
Thousand
himself
,
saith
(
while
he
wrote
this
)
that
he
was
yet
seeking
to
find
out
some
farther
instances
of
this
nature
,
Which
yet
my
Soul
seeketh
.
5.
Though
there
be
not
wanting
rare
examples
recordeed
in
Scripture
of
the
power
and
freedom
of
Gods
Rich
Grace
in
reclaiming
some
of
the
vilest
of
Sinners
,
and
of
those
a
considerable
number
if
they
be
considered
in
themselves
,
yet
considering
them
comparatively
with
the
great
number
of
those
who
being
once
intangled
,
especially
with
Temptations
pleasant
to
the
Flesh
,
are
never
reclaimed
,
but
perish
in
their
Sins
,
the
number
is
but
very
few
,
and
as
it
were
One
among
a
Thousand
▪
For
this
is
it
the
Preacher
saith
,
he
found
One
(
and
but
One
)
Man
among
a
Thousand
.
6.
Of
all
Sinners
in
the
world
those
who
have
been
most
active
to
draw
others
to
the
same
Sin
with
themselves
,
and
have
been
most
succesful
that
way
,
are
most
hardly
reclaimed
,
and
the
examples
of
such
are
rarest
(
though
some
such
there
be
Act.
26
,
11
)
For
it
is
of
such
Women
whose
Hearts
are
Nets
and
Snares
and
their
Hands
Bonds
,
that
Solomon
speaks
(
and
certainly
the
truth
holds
no
less
as
to
such
Men
also
)
while
he
saith
a
Woman
among
all
those
have
I
not
found
.
7.
That
which
is
most
difficult
in
it self
,
and
therefore
most
rare
,
is
very
easy
,
and
ordinary
to
Gods
free
and
powerful
Grace
,
when
he
pleases
to
manifest
it
:
For
,
he
who
is
greater
than
Solomon
,
Christ
Jesus
,
gave
proofs
of
his
power
and
Mercy
in
reclaiming
such
Harlots
as
Solomon
here
speaks
of
,
Luk.
7.37
.
Joh.
4.17
.
&c.
Though
Solomon
having
Counted
One
by
One
could
not
find
One
of
a
Thousand
.
8.
A
Sinner
may
attain
to
Repentance
,
and
confidence
of
Mercy
,
though
he
know
no
such
rare
Monument
of
Mercy
as
himself
,
nor
One
of
a
Thousand
involved
in
the
same
guilt
withhim
,
truly
Penitent
:
Paul
knew
not
his
match
,
nor
Solomon
his
,
and
yet
both
were
Penitent
Believers
,
One
Man
among
a
Thousand
have
I
found
,
it
is
probable
he
means
himself
,
but
a
Woman
among
all
those
(
that
is
of
such
a
number
)
have
I
not
found
,
it
is
probable
he
means
the
Thousand
that
inticed
him
to
Idolatry
.
9.
It
is
not
Wisdom
for
any
to
conclude
,
that
there
are
none
reclaimed
or
Penitent
,
even
among
the
greatest
Sinners
in
the
World
,
though
they
cannot
after
most
serious
Consideration
of
them
and
their
case
,
conclude
any
of
them
such
,
or
see
evidences
thereof
in
them
,
there
may
be
Seven
Thousand
where
the
sharpest
sighted
cannot
see
One
of
a
Thousand
.
1
King
.
19.18
.
We
ought
still
to
intertain
hopes
and
desires
that
there
may
be
some
such
though
we
cannot
find
them
:
For
Solomon
doth
not
deny
such
a
thing
to
be
possible
,
that
there
might
be
many
among
a
Thousand
,
only
he
saith
,
among
all
those
he
found
None
.
Ver.
29.
Lo
this
only
have
I
found
,
that
God
hath
made
Man
upright
;
but
They
have
sought
out
many
Inventions
:
HEre
are
the
two
last
Branches
of
his
success
in
taking
pains
for
knowledge
,
held
forth
in
two
Conclusions
,
drawn
from
the
consideration
of
Gods
wise
and
holy
Dispensations
with
Man
,
and
Mans
perverse
carriage
toward
God
.
The
first
is
that
God
made
Man
upright
,
this
is
the
same
with
the
expression
of
making
Man
according
to
the
Image
of
God
,
or
as
the
word
here
signifies
,
Straight
,
that
is
,
conform
to
the
will
of
God
,
and
indued
with
Original
Righteousness
;
So
that
his
Majesty
is
free
of
all
the
Sin
and
Misery
that
is
come
upon
Man
:
And
while
he
saith
he
found
this
only
,
to
wit
,
this
which
he
Branches
out
here
in
two
Conclusions
,
it
is
not
to
be
understood
as
if
he
had
found
no
other
thing
by
his
inquiry
formerly
mentioned
,
for
he
sets
down
several
things
he
had
found
before
;
But
the
meaning
is
,
that
these
two
serving
most
to
justify
God
,
and
humble
Man
as
the
cause
of
his
own
Sin
and
Misery
,
were
the
most
satisfying
considerations
;
Or
this
only
he
found
farther
(
beside
what
is
formerly
exprest
)
fit
to
be
Communicate
as
the
result
of
his
pains
for
Wisdom
ver.
25.
Neither
is
this
to
be
understood
as
if
Solomon
had
now
first
of
all
found
out
these
Truths
here
exprest
,
seing
they
are
plainly
revealed
by
Moses
Gen.
5.1
.
And
6.5
.
And
surely
he
was
trained
up
in
the
Knowledge
of
them
,
but
that
he
had
gotten
a
new
sight
of
them
,
and
had
read
them
of
new
upon
the
Lords
Dispensations
with
Man
,
and
the
bad
meeting
which
Man
gives
to
God
.
The
Second
Conclusion
is
They
have
sought
out
many
Inventions
,
the
meaning
whereof
is
,
that
Adams
Posterity
can
do
nothing
now
but
devise
and
multiply
Curious
Artificial
ways
,
as
the
word
Inventions
signifies
for
dishonouring
God
,
and
making
themselves
Miserable
:
Now
he
changes
the
person
here
having
spoken
of
Man
in
the
singular
number
,
he
now
speaks
of
All
Men
in
the
Plural
,
whereof
three
Reasons
may
be
given
.
1.
Because
he
would
Caution
what
he
spoke
in
the
former
Verse
,
lest
any
might
think
there
were
some
degree
of
Original
Perversity
,
peculiar
to
the
one
Sexe
,
which
the
other
hath
not
,
therefore
he
charges
this
equally
upon
the
whole
Posterity
of
Adam
.
2.
Because
he
would
have
all
looking
upon
Adam
as
comprehending
all
mankind
,
receiving
and
losing
what
he
had
,
not
only
for
himself
,
but
for
all
his
Posterity
.
And
●
Because
all
that
are
come
of
him
,
are
but
parts
of
him
,
and
so
,
in
the
former
part
of
the
verse
,
he
speaks
of
mankind
in
the
Root
,
and
that
in
Integrity
,
here
he
speakes
of
the
same
both
in
the
Root
and
Branches
,
as
fallen
and
corrupt
.
Hence
Learn
.
1.
These
Truths
which
are
plainly
revealed
in
the
Word
,
and
which
we
have
Learned
from
it
before
,
we
should
labour
to
find
them
out
by
our
own
Experience
and
Observation
,
as
written
and
to
be
read
upon
the
Lords
Dispensations
with
Men
,
and
their
carriage
toward
him
;
when
they
are
so
found
out
they
become
very
sweet
,
they
have
a
new
Relish
,
and
satisfaction
to
the
Soul
:
For
Solomon
who
probably
,
read
these
same
things
in
the
Scriptures
formerly
cited
,
concerning
Mans
primitive
Integrity
and
Original
Righteousness
wherein
he
was
created
,
and
concerning
his
fall
,
and
corrupting
of
himself
,
doth
here
speak
of
them
as
found
out
by
him
,
upon
that
diligent
search
of
Wisdom
,
and
of
the
Wickedness
of
Folly
and
Madness
,
formerly
mentioned
,
This
only
have
I
found
,
That
God
made
Man
upright
,
but
They
have
sought
out
many
Inventions
.
2.
They
that
seriously
consider
Gods
Wisdom
in
the
course
of
his
Providence
,
and
the
perverse
and
mad
Courses
that
Men
follow
,
will
from
the
one
find
that
God
is
to
be
justified
as
free
of
Mans
Sin
and
Misery
,
and
so
may
be
helped
to
assent
to
this
Truth
revealed
in
the
Word
,
that
God
made
Man
upright
at
the
first
,
seing
they
will
find
him
incouraging
Men
to
wel-doing
,
and
frequently
testifying
his
displeasure
against
their
Impiety
.
And
from
the
other
they
may
read
,
that
Men
only
are
to
be
blamed
for
all
the
Sin
and
Misery
that
is
come
upon
them
,
while
they
may
be
observed
ordinarily
Sinning
against
their
light
,
and
the
checks
of
their
Conscience
,
and
omitting
much
good
which
is
in
their
power
to
do
:
For
these
two
are
here
exprest
as
Observations
which
Solomon
made
upon
Gods
wise
way
with
Men
,
and
Mens
perverse
way
before
the
Lord
,
This
only
have
I
found
,
that
God
made
Man
upright
,
but
They
have
sought
out
many
Inventions
.
3.
That
which
we
should
mainly
aim
at
in
our
Observations
of
the
Lords
Dispensations
,
and
Mens
carriage
before
him
,
is
to
find
cause
of
justifying
and
exalting
God
,
and
of
condemning
and
debasing
Man
:
For
saith
Solomon
,
this
Only
,
or
Mainly
have
I
found
,
That
God
made
Man
upright
,
but
They
have
sought
out
many
Inventions
.
4.
When
Man
came
first
from
the
hand
of
him
that
formed
him
,
there
was
no
deformity
in
him
,
he
was
made
Straight
(
as
the
word
Vpright
signifies
)
not
only
as
to
the
structure
of
his
Body
,
whereby
he
excels
other
Creatures
,
and
should
be
taught
to
mind
things
Heavenly
,
and
not
to
ly
groveling
like
a
beast
upon
the
Earth
,
in
sensual
Pleasures
common
to
him
with
the
beast
,
but
mainly
in
respect
of
the
constitution
of
his
Soul
,
he
was
Vpright
,
his
mind
or
thoughts
and
conceptions
being
clear
,
and
his
will
and
affections
conform
to
the
will
of
his
Maker
.
The
Lord
hath
done
nothing
since
to
deface
that
frame
,
Satan
and
Mens
Corruption
have
done
all
that
,
so
that
God
is
free
of
all
that
ruine
that
is
come
upon
Man
:
For
God
made
Man
upright
.
5.
Before
renewing
Grace
make
a
change
upon
Men
,
they
are
not
only
prone
to
welcome
and
yeild
to
Temptations
,
when
they
are
offered
,
and
to
follow
the
Sinful
Inventions
of
others
before
them
;
but
they
are
all
of
them
very
Ingenious
and
have
much
Art
to
devise
new
ways
of
Sinning
against
God
,
and
covering
the
same
with
fair
pretences
,
and
are
very
active
to
put
the
same
in
Execution
:
For
so
doth
Solomon
here
represent
the
temper
of
fallen
Men
,
They
have
sought
out
many
Inventions
.
6.
There
is
not
any
of
Adams
Posterity
descended
from
him
by
ordinary
Geneneration
,
who
is
free
of
this
infection
of
Original
Sin
,
the
Virgine
Mary
is
not
excepted
.
The
Second
Adam
only
is
free
,
who
is
not
come
of
the
first
as
others
of
his
Posterity
are
Luk.
1.35
.
For
speaking
without
exception
of
any
he
saith
,
They
have
sought
out
many
inventions
.
7.
The
first
Man
Adam
was
a
publick
person
representing
all
that
were
to
come
of
him
see
,
Rom.
5.12
So
that
what
he
lost
was
lost
to
all
his
off-spring
who
are
but
parts
of
him
,
and
that
vitious
frame
of
Spirit
which
he
contracted
is
proprgat
to
all
his
Posterity
:
For
Solomon
having
said
Man
,
or
(
as
it
is
in
the
Original
)
Adam
was
made
upright
,
he
changes
the
person
,
supposing
all
his
Posterity
to
have
fallen
in
him
,
from
that
uprightness
:
They
have
sought
out
many
Inventions
.
CHAP.
VIII
.
THE
ARGUMENT
SOLOMON
in
the
1
part
of
this
Chapter
to
ver.
9.
being
to
induce
to
the
study
of
heavenly
Wisdom
,
and
to
direct
to
the
evidencing
of
it
in
the
conversation
,
in
order
to
solid
peace
of
Mind
,
Doth
I.
give
a
high
commendation
both
of
the
persons
indued
with
it
,
as
far
better
(
being
compared
with
them
)
than
those
that
that
are
void
of
it
;
and
as
being
the
for
number
few
,
yet
for
capacity
able
in
some
measure
to
take
up
the
Mind
of
God
in
His
Word
,
and
rightly
construct
of
His
Works
according
thereto
,
and
in
their
station
to
teach
and
explain
them
to
others
,
ver.
1.
And
likeways
of
this
Saving
Wisdom
it self
,
partly
from
the
Beauty
and
Lustre
that
it
puts
upon
the
outward
Deportment
,
and
partly
from
the
renewed
strength
and
courage
to
go
on
in
duty
against
Difficulties
which
it
affordeth
ver
1.
II.
He
directeth
as
a
special
evidence
of
this
Spiritual
Wisdom
,
unto
the
giving
of
due
obedience
unto
the
lawful
Commands
of
lawful
Magistrats
.
ver.
2.
Which
(
1
)
he
urgeth
by
an
Argument
taken
from
the
obligation
Men
are
under
,
either
in
general
,
by
Oath
and
Covenant
with
God
,
tying
them
to
the
Duties
contained
in
the
Fifth
Command
;
or
in
particular
,
by
the
Oath
and
mutual
Covenant
betwixt
the
Magistrat
and
People
,
obliging
them
thereunto
,
which
he
confirms
by
calling
it
the
Oath
of
God
,
being
commanded
and
allowed
by
Him
,
made
unto
and
before
Him
,
and
who
will
reward
the
Keepers
,
and
punish
the
Breakers
of
it
.
ver.
2.
(2)
He
disswadeth
from
some
Evils
contrary
to
this
lawful
obedience
:
As
First
,
from
rash
and
sudden
casting
off
the
yoke
of
due
Allegiance
and
Subjection
to
lawful
Magistrates
,
by
going
out
from
them
either
to
rebel
against
them
,
or
join
with
their
Enemies
.
ver.
3.
And
Secondly
,
From
persisting
in
that
course
of
Rebellion
,
when
engaged
in
it
,
ver.
3.
Especially
considering
the
absolute
Power
,
the
great
Terrour
,
and
uncontrolable
Disposition
that
Princes
ordinarily
have
,
for
enabling
them
to
reckon
with
those
that
offend
them
.
ver.
3
,
4.
And
(
3
)
setteth
down
positively
the
best
way
of
walking
towards
them
that
are
in
lawful
Authority
,
and
for
escaping
trouble
from
them
,
or
enduring
it
with
a
good
Conscience
when
called
to
bear
it
,
to
be
a
conscientious
obedience
unto
the
Commands
of
God
,
the
Supreme
Law-giver
,
and
unto
the
Commands
of
lawful
Authority
,
as
they
are
conform
thereunto
.
ver.
5.
Which
he
presseth
on
the
account
,
that
as
this
if
it
do
not
ward
off
outward
trouble
,
yet
will
make
that
nothing
of
that
kind
they
meet
with
,
shall
be
an
Evil
to
them
,
but
work
effectually
for
their
Good
;
so
shall
it
be
a
choise
evidence
of
Spiritual
Wisdom
,
in
discerning
the
fit
times
and
seasons
either
of
doing
or
suffering
,
and
understanding
the
just
grounds
and
right
manner
of
managing
either
of
them
.
ver.
5.
(4)
He
layeth
before
Men
(
with
a
special
Eye
to
their
carriage
towards
those
in
Authority
)
the
woful
case
,
both
in
regard
of
guilt
and
punishment
of
those
that
are
void
of
Saving
Wisdom
,
as
a
strong
inducement
to
the
study
of
it
:
Evidenced
First
from
this
,
That
altho'
there
be
times
and
seasons
for
both
doing
and
suffering
ver.
6.
yet
in
regard
of
Man
's
own
ignorance
,
and
his
conceited
inability
in
others
(
especially
when
God
keeps
it
up
)
to
teach
him
his
duty
,
and
the
right
manner
of
going
about
it
,
or
the
things
that
shall
befall
him
(
so
far
as
by
the
light
of
the
Word
and
Spirit
,
he
may
,
and
is
fit
for
him
to
know
)
or
what
ground
of
consolation
he
may
have
,
whatever
future
events
be
,
he
is
ready
to
run
himself
headlong
into
a
great
deal
of
guilt
and
misery
(
taking
Light
for
Darkness
)
in
missi●●
his
purposes
and
actions
,
in
misjudging
of
things
,
and
mistaking
the
right
way
of
going
about
that
which
is
good
in
it self
.
ver.
6
,
7.
Secondly
,
From
the
certainty
of
the
Death
of
all
Men
,
as
a
peculiar
part
of
the
misery
of
those
destitut
of
Saving
Wisdom
,
considering
their
ignorance
of
the
time
thereof
,
their
unwillingness
to
,
and
unpreparedness
for
it
,
and
having
nothing
to
uphold
their
Hearts
against
it
,
which
ought
strongly
to
disswade
them
from
inconsiderat
throwing
themselves
upon
the
Sword
of
the
Magistrat
,
and
for
that
end
move
them
to
perform
their
duty
towards
them
,
since
no
Man
hath
power
to
retain
his
Soul
in
his
Body
,
whe●
God
,
by
the
sentence
of
the
Magistrate
,
or
any
other
way
calleth
for
it
,
or
to
〈◊〉
any
thing
at
that
time
,
either
to
resist
or
shift
Death
;
And
that
continued
i●
wickedness
shall
not
make
their
escape
from
it
.
ver.
8.
And
in
closing
this
pa●
of
the
Chapter
,
he
confirms
his
former
Doctrine
,
anent
the
Happiness
of
them
th●
were
indued
with
Spiritual
Wisdom
,
and
the
Misery
of
them
that
were
destitute
of
it
,
from
his
own
experience
of
the
truth
of
both
,
obtained
partly
by
his
own
observation
of
,
and
diligent
search
into
the
Works
of
God's
Providence
,
that
were
within
the
reach
of
his
elevated
Understanding
:
And
partly
by
the
Illumination
and
Inspiration
of
the
Lord's
Spirit
,
for
communicating
thereof
unto
the
Church
.
ver.
9.
In
the
Second
part
of
this
Chapter
,
the
Wise
Man
by
so
many
Arguments
,
proveth
the
Vanity
of
worldly
Greatness
,
especially
where
it
is
accompanied
with
the
want
of
Heavenly
Wisdom
,
and
a
constant
course
of
Sin
,
tending
to
prevent
the
stumbling
of
the
Saints
,
and
to
encourage
them
under
their
Sufferings
from
such
Men.
The
First
is
taken
from
his
own
observation
,
of
the
Misery
of
some
that
have
been
highly
advanced
in
the
World
,
while
by
the
abuse
of
their
power
,
they
not
only
prejudge
others
,
but
often
brings
Temporal
,
and
always
(
if
not
by
Repentance
prevented
)
Eternal
Wrath
upon
themselves
.
ver.
9.
II.
He
evidenceth
this
,
That
notwithstanding
the
high
advancement
of
such
Men
,
in
their
frequenting
the
places
of
,
and
concernment
in
publick
Judicatories
,
and
Religious
Worship
;
yet
they
should
be
buried
and
put
under
the
Earth
,
wherein
they
placed
their
Happiness
,
and
their
Memories
which
they
designed
to
perpetual
after
Death
,
shall
be
forgotten
among
Men.
ver.
10.
Which
he
amplifies
,
by
giving
the
Reason
why
such
Men
are
so
bent
upon
their
sinful
Courses
and
oppressing
ways
,
namely
because
the
declared
Threatnings
in
Scripture
are
not
presently
after
their
committing
Sin
put
to
execution
against
them
.
ver.
11.
III.
That
he
may
farther
shew
the
Vanity
of
worldly
Greatness
without
Saving
Knowledge
,
and
that
sinful
Courses
are
not
sure
ways
to
preserve
from
Evil
,
and
to
guard
the
Hearts
of
Saints
from
stumbling
at
such
Mens
Greatness
,
and
encourage
them
under
their
Oppressions
by
them
,
he
publisheth
to
the
terrour
of
all
such
wicked
Men
,
especially
oppressing
Rulers
,
That
notwithstanding
their
fancying
that
by
their
long
Life
,
affluence
of
outward
Comforts
,
and
their
multiplied
Transgressions
,
they
should
escape
the
Judgement
of
God
.
ver.
12.
Yet
(
tho
he
certainly
concludeth
the
Welfare
of
them
that
sincerely
Fear
God
,
and
His
Goodness
,
for
which
wicked
Men
did
persecute
and
oppress
them
.
ver.
12.
)
he
in
a
powerful
and
pathetick
way
,
denounceth
Wrath
against
them
,
both
in
general
,
That
it
shall
not
be
well
with
them
(
where
more
is
meaned
than
expressed
)
and
in
particular
,
That
tho'
he
may
have
a
long
Life
compared
with
others
,
yet
shall
he
not
prolong
his
days
,
either
to
that
length
he
desired
,
or
to
an
Eternity
of
Happiness
,
ver.
13.
Which
he
amplifies
First
,
By
a
description
of
the
Life
of
such
wicked
Men
,
that
it
is
but
a
shadow
,
not
so
much
for
the
brevity
of
it
,
as
that
it
is
driven
on
without
that
substantial
and
solid
Life
of
Grace
and
Comfort
,
and
as
last
shall
totally
as
a
shadow
evanish
.
And
Secondly
,
By
setting
down
the
cause
of
all
the
Wrath
that
comes
upon
those
wicked
Men
(
which
also
is
the
Mother
of
their
other
Sins
)
to
be
the
want
of
a
Filial
Fear
of
God
.
ver.
13.
As
also
he
amplifieth
the
former
consolation
given
to
the
Godly
,
First
,
By
setting
down
the
ground
of
their
discouragement
to
be
,
That
ordinarily
(
tho'
the
Reason
of
it
be
not
generally
obvious
to
Men
)
it
falleth
out
in
providence
(
not
without
the
Fore-knowledge
,
wise
Ordering
and
Permission
of
God
)
that
the
Godly
are
dealt
with
in
the
World
,
as
to
their
outward
lot
,
no
better
than
the
worst
of
Men
,
and
the
wicked
,
as
if
they
were
the
best
of
Men
in
the
World
;
which
he
censureth
as
a
Vanity
,
not
as
reflecting
on
the
Wise
and
Holy
Providence
of
God
,
but
as
it
is
the
fruit
of
Mens
corruption
(
especially
wicked
Rulers
)
who
are
instrumental
in
it
,
and
as
it
proves
the
Vanity
of
any
earthly
condition
for
affording
Men
true
Happiness
.
ver.
14.
And
Secondly
,
He
affordeth
a
Remedy
against
discouragement
from
,
and
stumbling
at
,
these
Dispensations
;
namely
,
the
exercise
of
Spiritual
[
not
Carnal
)
Mirth
or
Rejoicing
.
ver.
15.
Which
he
commendeth
partly
from
the
advantage
of
it
,
that
it
is
the
best
of
it
in
this
Life
,
even
under
sad
Dispensations
,
to
be
cheerful
in
the
lawful
and
sober
use
of
the
outward
Comforts
(
be
they
great
or
small
)
which
God
allows
upon
them
.
ver.
15.
And
partly
from
the
security
of
it
to
them
,
as
being
God's
constant
allowance
upon
them
(
the
sometimes
through
their
own
default
they
may
be
without
it
)
which
if
they
will
in
the
way
of
Duty
seek
after
and
improve
,
they
shall
not
be
deprived
of
(
as
much
at
least
of
it
as
may
occasion
their
Joy
in
Him
)
during
the
whole
time
of
their
Pilgrimage
under
the
Sun
.
ver.
15.
IV.
And
Lastly
,
That
he
may
humble
the
greatest
Searchers
into
Wisdom
and
various
Providences
,
He
giveth
a
modest
account
.
1.
Of
his
serious
and
extraordinary
care
and
diligence
,
experimentally
and
affectionatly
to
know
the
Affairs
(
both
Humane
Business
and
Divine
Dispensations
)
upon
Earth
,
ver.
16
,
17.
Then
2.
Of
his
success
in
that
Study
,
that
even
the
Godly
(
much
less
the
Natural
Man
with
all
his
Gifts
)
notwithstanding
all
their
pains
and
advantages
of
the
Word
and
Spirit
,
Opportunities
,
Abilities
,
Resolutions
and
strong
Endeavours
to
reach
it
,
cannot
attain
to
the
full
and
satisfying
Knowledge
of
the
Reasons
of
God's
various
Dispensations
on
the
Earth
,
but
must
sit
down
and
Admire
,
and
Adore
the
depth
of
His
Wisdom
in
,
and
be
humbled
under
the
sense
of
his
ignorance
of
them
.
ver.
17.
CHAP.
VIII
.
Ver.
1.
Who
is
as
the
Wise
Man
?
and
who
knows
the
intepretation
of
a
thing
?
a
Mans
Wisdom
maketh
his
Face
to
shine
,
and
the
boldness
of
his
Face
shall
be
changed
.
SOlomon
being
in
the
first
part
of
this
Chapter
to
give
several
Directions
for
the
manifesting
of
Heavenly
Wisdom
in
a
Christians
Conversation
,
in
order
to
the
true
Peace
and
Tranquility
of
his
Mind
.
He
doth
in
this
Verse
First
commend
the
person
indued
with
that
Knowledge
,
Who
is
as
the
Wise
Man
?
The
Question
may
be
explained
by
a
Negation
,
There
is
none
to
be
compared
with
the
Man
that
hath
that
excellent
Knowledge
which
Paul
commends
,
Phil.
3.8
.
there
is
not
his
Match
or
Peer
in
all
the
World
beside
.
Next
,
He
describes
him
who
is
indued
with
this
Knowledge
,
in
another
Question
,
Who
knows
the
interpretation
of
a
thing
?
Importing
that
he
who
is
truly
Wise
doth
know
it
,
that
is
,
he
takes
up
the
Mind
of
God
in
His
Word
,
and
in
His
Works
,
and
can
in
some
measure
clearly
explain
the
same
to
others
,
according
to
his
Place
and
Calling
.
The
Question
also
imports
that
there
are
few
of
such
to
be
found
.
Thirdly
,
He
commends
this
Knowledge
from
two
lovely
and
desirable
effects
of
it
.
1.
That
it
makes
a
Mans
Face
to
shine
,
which
is
not
to
be
understood
as
if
it
put
always
such
a
Divine
Lustre
,
and
visible
Beauty
upon
them
that
have
it
,
as
was
upon
the
Faces
of
Moses
and
Stephen
,
though
the
Expression
here
may
allude
to
that
of
Moses
:
But
by
the
shining
of
the
Face
is
meant
,
the
appearing
of
the
Beauty
of
Holinese
in
the
Mans
outward
Deportmen
,
Phil.
2.15
.
and
such
an
Holy
Cheerfulness
,
as
makes
him
lovely
to
all
discerning
On-lookers
.
2.
That
the
boldness
of
his
Face
shall
be
changed
.
the
Words
may
be
translated
the
Strength
or
Courage
of
his
Countenance
shall
be
doubled
,
that
is
,
A
Mans
knowledge
of
God
in
Christ
,
and
of
his
Duty
,
shall
make
him
bold
as
a
Lyon
in
following
of
his
Duty
,
and
always
his
Strength
and
Courage
shall
be
changed
,
or
doubled
from
one
measure
to
another
,
as
Difficulties
are
multiplied
in
his
way
.
Psal.
84.7
.
Hence
Learn
1.
There
is
no
Man
to
be
found
in
the
World
void
of
the
Saving
Knowledge
of
God
in
Christ
,
who
is
worthy
to
be
compared
with
him
that
hath
that
Knowledge
,
which
teaches
a
Man
to
go
out
of
himself
to
Christ
for
Righteousness
,
Philip.
3.8
,
9.
to
walk
in
the
Fear
of
the
Lord
,
Prov.
1.7
.
and
to
subdue
his
own
Corruptions
,
Jam.
3.13.14
.
Let
a
Man
have
never
so
much
worldly
Wisdom
,
Riches
,
or
Honour
,
these
cannot
make
him
worthy
to
be
laid
in
the
Ballance
with
a
Man
wanting
all
these
,
providing
he
have
this
heavenly
Wisdom
,
this
is
an
excellent
Man
indeed
,
and
there
is
not
his
Peer
in
the
World
beside
,
as
is
imported
in
this
Question
,
Who
is
as
the
Wise
Man
.
2
,
They
that
have
most
of
this
Heavenly
Wisdom
,
they
will
prize
it
most
,
and
the
Persons
that
are
indued
with
it
:
For
it
is
he
who
had
a
great
measure
of
this
Wisdom
,
and
knew
also
what
other
Qualifications
and
Gifts
were
to
Men
who
thus
preferrs
the
truly
Wise
Man
as
one
matchless
,
Who
is
as
the
Wise
Man
.
3.
Heavenly
and
saving
Wisdom
manifests
it self
in
the
clear
uptaking
of
the
mind
of
God
in
his
Word
,
and
putting
a
right
construction
and
Interpretation
upon
his
Operations
according
to
the
word
,
and
being
able
to
explain
and
clear
the
same
to
these
under
our
charge
,
and
with
whom
we
have
a
call
to
deal
,
and
so
every
one
who
hath
either
Child
,
Servant
or
Friend
,
is
an
Interpreter
:
For
this
question
may
be
taken
for
a
Description
of
every
truly
Wise
,
and
Godly
Man
,
supposing
him
to
be
such
an
one
as
is
here
inquired
For
:
Who
knows
the
Interpretation
of
a
thing
.
4.
There
are
few
of
these
excellent
Ones
to
be
found
who
have
this
clear
Knowledge
to
take
up
Gods
mind
in
his
Word
,
and
Works
,
where
the
same
is
not
obvious
and
needs
Interpretation
,
and
to
make
plain
the
same
to
others
,
and
who
have
an
Heart
to
it
:
For
the
Paucity
and
Rarity
of
those
may
be
also
imported
in
this
second
Question
,
Who
knows
the
Interpretation
of
a
thing
.
5.
As
Lusts
reigning
in
the
Hearts
of
Men
will
readily
bewray
their
power
in
the
external
carriage
,
Isai.
3.9
.
2
Pet.
2.14
.
So
Gods
powerful
and
saving
Grace
where
it
is
abounding
,
and
lively
in
the
Soul
,
will
manifest
it self
in
the
effects
of
it
,
upon
the
outward
carriage
and
deportment
of
them
that
are
indued
with
it
;
as
is
imported
in
this
,
a
Mans
Wisdome
makes
his
Face
to
shine
.
6.
Saving
Wisdom
manifests
it self
by
beautifying
the
persons
indued
with
it
,
in
so
far
as
it
sets
them
upon
an
Holy
walking
sutable
to
the
Gospel
,
which
hath
a
great
Beauty
in
the
Eyes
of
them
whom
the
God
of
this
World
hath
not
Blinded
:
And
in
so
far
as
it
teaches
them
how
to
apply
the
Oyl
of
Gladness
,
the
Consolations
of
Christs
Spirit
which
makes
their
Face
to
shine
by
humble
cheerfulness
,
even
in
their
sadest
times
,
Act.
16
25.
And
6.15
.
For
by
the
shinning
of
the
Face
is
chiefly
meant
the
divine
Beauty
of
Holiness
and
spiritual
Joy
shining
in
a
Christians
Conversation
,
and
this
is
made
the
effect
of
that
Wisdom
which
proves
the
Man
singular
and
Praise
worthy
that
is
indued
with
it
,
Who
is
as
the
Wise
Man
?
&c.
A
mans
Wisdom
makes
his
Face
to
shine
.
7.
As
they
that
know
God
in
Christ
savingly
may
resolve
upon
difficulties
and
opposition
in
following
of
their
Duty
,
against
which
they
have
need
of
much
Holy
Boldness
and
Courage
,
so
they
may
expect
to
have
as
much
hereof
,
as
they
shall
not
be
forced
from
their
Duty
by
any
Opposition
,
that
they
shall
become
a
Terrour
to
their
very
Enemies
and
Opposers
.
1
Sam.
18.11
.
Mark
.
6.20
.
Act.
6.10
.
That
they
shall
have
much
humble
Boldness
and
confidence
toward
God
Eph.
3.12
.
And
all
these
upon
the
growing
hand
,
as
Temptations
and
difficulties
are
doubled
,
Job
.
17.9
.
For
of
such
he
saith
.
The
Boldness
of
his
Face
shall
be
changed
.
8.
Men
destitute
of
this
excellent
and
saving
Knowlege
,
are
but
deformed
in
the
Eyes
of
God
,
and
spiritual
Onlookers
,
though
for
external
Beauty
they
were
like
Absalom
;
they
are
but
base
Cowards
,
being
Slaves
to
their
own
Lusts
,
though
for
Strength
and
Courage
they
were
like
Goliah
.
For
the
contrary
of
this
must
agree
to
the
person
that
wants
this
Wisdom
,
seing
it
is
affirmed
of
him
that
hath
it
as
his
peculiar
excellency
,
It
makes
his
Face
to
shine
,
and
the
Boldness
of
his
Countenance
shall
be
changed
.
Ver.
2.
I
Counsel
thee
to
keep
the
Kings
Commandement
,
and
that
in
regard
of
the
Oath
of
God
.
HEre
is
the
first
direction
for
manifesting
that
Heavenly
Wisdom
formerly
commended
in
order
to
true
peace
and
tranquility
of
mind
,
and
it
is
to
give
Obedience
to
Lawful
Magistrates
in
things
Lawful
,
for
it
cannot
be
thought
that
he
presses
upon
people
,
an
universal
or
unlimited
obedience
to
Kings
or
Magistrates
,
seing
that
were
expresly
contrary
to
the
clear
mind
of
God
in
other
places
of
his
word
Dan.
3.18
.
Act.
4.19.20
.
And
to
Solomons
own
mind
in
this
same
place
,
as
will
appear
afterward
,
and
this
derection
he
presses
in
a
very
Emphatick
way
,
he
being
a
King
himself
he
doth
not
command
,
but
rather
speaks
as
a
Preacher
,
and
though
his
mind
be
clear
,
yet
it
is
not
fully
exprest
:
For
the
word
Counsel
is
not
in
the
Original
which
is
only
I
—
thee
to
keep
&c.
importing
his
Seriousness
,
as
if
no
one
strain
could
have
weight
enough
for
inforcing
this
Duty
,
and
with
all
his
sparing
to
speak
imperiously
,
while
he
calls
for
that
Duty
which
his
Relation
to
the
People
called
for
to
himself
at
their
hands
,
and
therefore
is
fitly
supplied
by
this
I
Counsel
thee
.
And
this
Direction
he
inforces
by
a
Reason
that
qualifies
the
Duty
because
of
the
Oath
of
God
,
which
may
be
understood
of
that
general
Oath
or
Covenant
with
God
which
all
Christians
are
supposed
to
be
under
,
whereby
they
are
ingaged
to
the
obedience
of
his
will
in
his
strength
,
and
consequently
to
the
Duties
of
the
fifth
Commandment
Psal.
76.11
.
Isai.
19.21
.
And
so
it
limits
our
obedience
to
Magistrats
that
it
be
such
as
may
consist
with
the
Duties
of
our
Oaths
and
ingagements
to
God
the
Supreme
Magistrat
,
or
it
may
be
meant
of
that
particular
Oath
or
Covenant
which
is
between
Prince
and
People
to
such
mutual
Duties
of
their
Relation
,
as
are
injoyned
in
the
word
of
God
in
substance
,
and
are
only
in
that
Solemn
Oath
or
Covenant
circumstantiat
and
determined
as
to
the
time
and
manner
of
performance
of
them
,
with
particular
application
to
the
constitution
,
condition
and
Laws
of
every
Kingdom
or
Common-wealth
.
1
Chron.
11.3
.
And
either
of
these
ways
it
is
the
Oath
of
God
,
because
it
should
be
taken
in
obedience
to
him
,
it
is
made
to
him
,
and
should
be
made
Conscience
of
as
in
his
sight
,
who
will
punish
the
Breakers
of
it
.
Hence
Learn
.
1.
That
which
Beautifies
a
Christian
,
gives
him
much
Courage
and
Boldness
in
his
Duty
,
and
so
manifests
him
to
be
indued
with
saving
Wisdom
,
is
the
conscionable
discharge
of
the
Duties
of
his
particular
Relations
,
especially
toward
those
who
are
above
him
:
Be
what
he
will
otherwise
if
he
be
not
conscionable
in
these
,
he
cannot
adorn
Religion
,
nor
have
Courage
under
Trials
,
for
having
commended
the
person
indued
with
this
Heavenly
Wisdom
,
and
shewn
the
sweet
Advantages
and
effects
of
it
,
he
comes
here
particularly
to
press
some
Duties
wherein
it
is
manifested
,
of
which
this
is
one
prest
upon
Subjects
,
I
Counsel
thee
to
keep
the
Kings
Commandement
.
2.
True
Religion
is
a
good
Friend
to
Civil
Magistracy
,
by
the
Precepts
thereof
it
gains
them
all
due
respect
and
obedience
from
their
Subjects
,
therefore
the
best
Policy
of
Magistrats
is
to
propagat
the
sound
Knowledge
of
Gods
word
,
and
incourage
all
the
faithful
Interpreters
thereof
,
those
will
keep
down
Sedition
,
and
will
press
upon
People
by
the
strongest
Arguments
all
Duties
that
Lawful
Magistrates
can
in
Reason
desire
from
People
:
For
the
Spirit
of
God
puts
this
Counsel
in
the
Mouth
of
this
Heavenly
Preacher
,
to
be
Registrat
for
the
use
of
the
Church
,
and
prest
upon
People
by
all
Faithful
Preachers
living
under
lawful
Magistrats
:
I
Counsel
thee
to
keep
the
Kings
Commandement
.
3.
Mens
modesty
who
are
called
to
any
eminent
Office
should
not
hinder
them
to
call
for
due
respect
and
obedience
to
themselves
from
those
under
their
charge
;
only
lest
they
may
be
thought
to
be
seeking
themselves
in
so
doing
,
they
should
use
Counsel
before
Commands
,
and
back
it
with
Reasons
:
They
are
often
too
forgetful
of
their
own
Duty
who
are
imperious
,
and
rigid
Exactours
of
Duties
to
themselves
from
others
:
therefore
Solomon
here
doth
not
expresly
charge
or
command
,
but
minds
People
of
their
Duty
in
the
way
that
was
touched
in
the
exposition
,
and
backs
it
with
a
Reason
.
I
Counsel
thee
to
keep
,
&c.
4.
Every
Man
is
so
proud
naturally
,
and
loves
Liberty
and
Licentiousness
so
well
,
especially
to
shake
off
the
order
of
Superiority
and
Subjection
which
God
hath
established
among
Men
,
that
they
have
need
to
be
tyed
by
Oaths
and
ingagements
unto
their
Duty
,
for
this
Reason
imports
the
necessity
of
such
tyes
,
and
that
Because
of
the
Oath
of
God
.
5.
A
lawful
Oath
between
Man
and
Man
,
tying
each
of
them
to
his
Duty
,
is
the
Oath
of
God
,
because
it
should
be
made
to
him
,
and
as
in
his
presence
who
will
avenge
the
breach
of
it
,
and
punish
the
breaker
not
only
as
false
to
Man
but
as
perfidious
to
God
;
and
because
by
these
Oaths
Men
only
ingage
to
what
is
approven
by
him
in
his
word
,
Oaths
to
do
things
Sinful
or
impossible
,
are
Oaths
of
our
own
:
Therefore
he
calls
this
the
Oath
of
God
.
6.
Saving
Wisdom
teaches
Men
not
only
to
perform
Duties
,
but
to
do
them
from
right
Principles
and
Motives
,
particularly
Subjection
to
Superiours
not
only
for
fear
of
punishment
from
them
or
for
hope
of
reward
,
or
preferment
by
them
,
but
mainly
out
of
respect
to
God
who
hath
injoyned
the
same
,
Keep
the
Kings
Commandement
,
and
that
in
regard
of
the
Oath
of
God
,
Ver.
3.
Be
not
hasty
to
go
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
?
THat
the
former
general
direction
concerning
due
obedience
to
lawful
Magistrats
may
be
brought
to
practice
,
he
disswades
from
these
Evils
that
are
contrary
thereunto
,
and
they
are
two
.
The
First
is
in
these
words
,
Be
not
hasty
to
go
out
of
his
sight
,
whereby
is
not
meant
simply
a
departing
out
of
the
presence
of
Magistrats
,
for
that
is
often
necessary
,
it
may
be
done
in
obedience
to
them
,
and
sometimes
the
more
quickly
it
be
done
,
it
is
the
better
service
to
them
,
2
Chron.
30.10
.
But
it
is
a
deserting
of
Duty
,
and
shaking
off
of
allegiance
to
them
,
as
the
expression
elsewhere
in
Scripture
signifies
Jona
.
1.3
.
Neither
doth
he
by
this
discharge
a
flying
from
the
fury
of
wicked
Tyrants
,
seing
that
is
warrantable
in
some
cases
.
1
King
.
19.3
.
Math.
10.23
.
But
the
meaning
is
,
that
Men
should
not
out
of
rash
passion
,
or
some
discontented
humour
suddenly
shake
off
Duty
to
Magistrates
,
and
so
turn
Rebellious
,
or
go
from
them
to
joyn
with
their
Enemies
,
as
Joab
did
with
Adonijah
,
upon
a
discontent
with
Amasa's
preferment
,
as
is
supposed
.
The
Second
is
,
Stand
not
in
an
evil
thing
,
whereby
he
supposes
men
to
be
some
way
ingaged
in
an
evil
course
,
and
seems
mainly
to
speak
of
Disloyalty
,
and
offending
those
in
Authority
,
by
deserting
Duty
to
them
,
or
Acting
contrary
to
it
:
And
disswades
from
Fixedness
,
or
Contumacy
as
the
word
signifies
,
in
that
course
.
And
both
these
disswasives
he
presses
by
an
Argument
taken
from
tho
absolute
Power
,
and
great
Terrour
which
often
Princes
and
Magistrates
have
,
the
consideration
whereof
should
make
their
Subjects
the
more
cautious
,
that
they
do
not
needlessly
,
or
rashly
incur
their
Wrath
and
Displeasure
.
And
this
reason
he
sets
forth
in
three
Expressions
.
1.
He
doth
whatsoever
pleaseth
him
,
Which
is
not
to
be
understood
,
as
if
Kings
were
independent
upon
Gods
Providence
,
or
were
not
to
give
account
of
their
Actions
to
any
,
which
is
proper
only
to
God
,
Joh.
9
,
12.
In
whose
hand
their
Heart
,
and
consequently
all
their
Actions
are
,
Prov.
21.1
.
And
so
they
cannot
Act
but
what
pleases
him
to
order
or
permit
:
nor
is
it
to
be
understood
as
if
they
might
lawfully
do
any
thing
they
please
,
contrary
to
the
revealed
will
of
God
,
as
if
they
might
(
for
examples
cause
)
punish
a
Rebel
,
or
one
whom
they
judge
so
,
without
a
formal
Tryal
by
the
Law
,
or
otherwise
than
the
Laws
of
the
Land
,
grounded
upon
moral
Equity
prescribe
,
which
were
contrary
to
Deut.
17.18
,
19.
But
he
speaks
of
what
often
falls
out
in
matter
of
Fact
,
that
their
Power
is
often
as
great
as
they
desire
,
especially
in
reckoning
with
Subjects
with
whom
they
are
offended
.
The
2.
Expression
is
,
Where
the
Word
of
a
King
is
,
there
is
Power
,
He
means
a
King
in
the
Exercise
of
his
Power
,
and
having
his
Subjects
at
his
command
(
otherwise
a
King
may
be
in
such
a
Case
,
that
his
Word
will
have
no
Power
)
if
he
but
speak
the
word
against
a
discontented
person
who
hath
rashly
deserted
his
Duty
to
him
,
there
is
not
wanting
Power
enough
to
reach
such
a
man
;
and
this
is
the
ground
of
the
former
,
that
he
doth
what
he
pleases
,
The
3.
is
,
And
who
may
say
to
him
what
doest
thou
.
It
is
not
to
be
understood
as
if
none
might
controle
Kings
,
or
Supreme
Magistrates
,
Acting
contrary
to
their
Duty
,
and
to
the
command
of
the
Supreme
Lawgiver
,
seing
such
have
been
warrantably
contradicted
,
and
opposed
,
and
had
this
same
question
in
substance
proposed
to
them
,
as
it
was
by
Joab
to
David
excessively
grieving
for
Absalom
,
2
Sam.
19.5
.
And
commanding
to
number
the
People
,
2
Sam.
24.3
.
To
Saul
by
his
Subjects
rescuing
Jonathan
,
1
Sam
,
14.25
.
And
by
the
Priests
to
Uzziah
invading
their
Office
,
2
Chron.
26.28
.
But
the
meaning
is
,
that
beside
the
Sinfulness
of
Disobedience
to
Magistrates
in
things
Lawful
,
or
the
sinful
way
of
refusing
Obedience
to
them
in
things
unlawful
,
it
is
not
safe
in
regard
of
outward
hazard
to
contradict
them
,
men
that
do
fit
must
do
it
upon
their
peril
:
And
therefore
they
that
would
prove
themselves
indued
with
true
Wisdom
,
should
be
loath
to
adventure
rashly
upon
their
Displeasure
,
that
so
if
they
must
suffer
from
such
as
are
so
absolute
in
Power
,
and
have
so
much
Terrour
,
they
may
suffer
with
a
Peaceable
and
good
Conscience
.
Hence
Learn
1.
They
that
handle
the
word
of
God
,
must
not
only
press
necessary
Duties
by
Reasons
,
but
if
they
would
gain
right
Obedience
to
these
Duties
,
they
must
discover
to
the
People
,
and
disswade
them
from
these
Evils
,
which
are
contrary
to
these
Duties
,
especially
these
inward
Distempers
of
Spirit
which
indispose
them
from
their
Duty
:
For
,
this
Preacher
having
in
the
verse
before
exhorted
to
Obedience
unto
Lawful
Magistrates
,
he
here
dehortes
from
the
inward
root
of
Rebellion
which
is
in
Mens
Hearts
,
namely
their
Impatience
,
Discontentment
and
Passion
,
which
make
them
shake
off
their
Allegiance
and
Duty
to
their
Superiours
,
while
he
saith
,
Be
not
hasty
to
go
out
of
his
Sight
.
2.
However
some
Magistrates
do
carry
themselves
so
as
they
are
not
worthy
of
the
Presence
and
Countenance
of
good
Men
,
2
King
.
3.14
.
Yet
when
men
have
reason
to
withdraw
their
Countenance
and
wonted
Respect
from
them
,
they
should
do
it
without
Passion
,
or
Perturbation
of
Spirit
,
lest
testifying
their
dislike
of
their
Sins
,
they
reflect
upon
their
persons
,
and
on
their
Authority
which
is
the
Ordinance
of
God
,
Be
not
hasty
to
go
out
of
his
sight
.
3.
As
Christians
should
always
have
calm
,
and
composed
Spirits
without
Passion
or
Perturbation
,
and
should
manifest
the
same
toward
all
men
,
Tit.
3.2
.
So
especially
toward
Magistrats
,
and
that
even
when
they
have
,
or
apprehend
themselves
to
have
received
some
ground
of
Discontentment
,
our
composed
and
meek
Carriage
,
even
when
Magistrates
are
as
they
should
not
be
,
should
witness
our
Reverence
to
them
,
as
holding
forth
to
us
some
impression
of
the
Majesty
and
Authority
of
God
,
Be
not
hasty
to
go
out
of
his
sight
.
4.
Though
the
best
of
men
are
in
hazard
to
be
overtaken
through
inadvertency
or
Passion
in
a
wrong
course
,
and
being
once
ingaged
are
ready
to
persist
,
and
defend
themselves
in
what
they
have
done
:
Yet
Heavenly
Wisdom
will
teach
men
in
that
case
humbly
to
retreat
,
rather
than
proudly
to
persist
in
any
evil
way
:
for
this
second
disswasive
imports
both
the
hazard
of
ingaging
,
and
of
persisting
in
an
evil
way
,
and
presses
the
receding
therefrom
even
after
ingagement
,
as
an
evidence
or
proof
of
that
Heavenly
Wisdom
formerly
commended
,
Stand
not
in
an
evil
thing
.
5.
When
the
Scripture
speaks
by
way
of
Historical
Narration
of
what
is
to
be
found
among
men
,
particularly
Kings
and
great
Persons
,
without
express
approving
or
disapproving
thereof
,
the
same
is
to
be
exponed
by
the
scope
of
the
place
,
and
other
Scriptures
,
as
for
example
,
when
the
Lord
foretold
by
Samuel
what
the
King
whom
the
people
desired
should
prove
,
1
Sam.
8.11
.
It
doth
not
justify
him
to
be
such
an
one
,
seing
many
things
there
spoken
of
him
,
are
contrary
to
the
Duties
else
where
injoyned
unto
Kings
;
and
so
here
if
this
expression
(
He
doth
what
he
pleases
)
were
to
be
understood
as
if
he
might
Lawfully
do
what
he
pleases
,
then
Solomon's
Idolatry
,
and
other
Iniquities
had
been
warrantable
.
Therefore
the
meaning
must
be
,
that
it
falls
out
often
thus
;
that
when
a
King
reckons
with
a
Rebel
or
Discontented
Person
with
whom
he
is
displeased
,
He
doth
whatsoever
pleaseth
him
.
6.
The
Lord
permits
often
,
and
disposes
so
in
his
providence
,
that
Kings
and
Supreme
Magistrates
should
be
very
absolute
,
and
have
great
Power
,
so
as
few
do
,
or
darr
control
them
:
And
this
he
doth
for
good
ends
,
that
his
Pleasure
may
be
theirs
,
when
they
are
put
in
a
capacity
to
do
what
they
please
,
for
any
opposition
from
men
,
that
they
may
make
their
Power
a
Terrour
to
evil
Doers
,
and
if
they
imploy
it
otherwise
,
he
makes
good
use
of
that
also
,
for
the
increase
of
their
Judgment
,
and
for
the
trial
of
the
Faith
,
and
Patience
of
his
own
,
who
are
Loyal
Subjects
to
him
:
for
Solomon
speaks
here
of
what
is
often
found
in
Kings
,
and
Supreme
Magistrats
,
leaving
the
speaking
of
their
Duty
,
and
the
limitations
of
their
Power
,
to
other
places
,
He
doth
whatsoever
pleaseth
him
,
where
the
Word
of
a
King
is
there
is
Power
,
and
who
may
say
unto
him
what
dost
thou
?
7.
Though
the
great
Power
and
absolute
Authority
which
Kings
and
Magistrates
do
sometimes
exercise
should
never
make
their
Subjects
forget
their
Subordination
to
God
,
or
do
any
thing
contrary
to
his
Will
,
Dan.
3.18
.
Yet
the
consideration
of
it
should
have
influence
to
restrain
their
Carnal
Passions
,
that
if
they
must
disobey
or
oppose
them
for
Conscience
sake
,
they
may
do
it
with
meekness
,
1
Pet.
3.15
.
And
if
they
must
suffer
,
they
may
do
it
with
a
good
Conscience
,
and
the
approbation
of
God
the
Supreme
Magistrate
:
for
Solomon
brings
their
Power
,
and
the
hazard
of
contradicting
them
,
as
a
disswasive
from
rashness
in
dealing
with
them
,
and
from
persisting
in
any
evil
course
,
Be
not
hasty
,
stand
not
in
an
evil
thing
,
for
he
doth
whatsoever
he
pleaseth
—
and
who
may
say
unto
him
what
dost
thou
?
Ver
,
5.
Who
so
keepeth
the
Commandement
,
shall
feel
no
evil
thing
:
And
a
wise
Man's
Heart
discerns
both
Time
and
Judgement
.
HAving
disswaded
from
rash
adventuring
upon
the
Wrath
of
those
in
Authority
,
he
doth
here
prescribe
the
safest
way
of
walking
,
for
eshewing
trouble
from
them
,
or
induring
the
same
with
a
good
Conscience
,
and
that
is
by
keeping
the
Commandement
,
he
means
mainly
Gods
Commandement
,
seing
all
the
Lawful
Commands
of
Magistrates
are
but
Branches
or
Applications
of
his
Commands
,
and
by
the
keeping
of
them
,
he
means
a
sincere
indeavour
after
Obedience
in
the
strength
of
the
Lord
,
according
to
the
Tenour
of
the
Covenant
of
Grace
,
wherein
Solomon
was
well
instructed
both
immediatly
by
God
,
2
Chron.
7.12
.
And
by
his
Father
,
Prov.
4.4
.
Who
was
well
acquainted
therewith
,
Psal.
119.6
.
and
71.6
.
And
this
he
presses
as
the
prime
evidence
of
Heavenly
Wisdom
,
which
he
formerly
commended
,
and
here
shews
how
it
should
be
evidenced
,
and
bears
in
the
same
by
two
Reasons
.
The
First
is
,
That
He
that
keeps
the
Command
shall
feel
no
evil
thing
,
which
cannot
be
understood
as
if
he
should
thereby
escape
all
outward
trouble
,
seing
those
who
are
most
sincere
in
that
Study
,
are
often
put
to
hardest
suffering
;
but
the
meaning
is
,
that
nothing
which
can
befall
him
,
shall
be
an
evil
to
him
,
but
rather
shall
be
for
his
good
.
The
Second
Reason
is
,
That
a
Wise
Mans
Hearts
discerns
both
Time
and
Judgement
;
By
the
Wise
Man
is
meant
the
same
who
keeps
the
Commandement
,
hereby
evidencing
himself
to
be
indued
with
Heavenly
Wisdom
:
And
this
shall
be
his
second
Priviledge
,
he
shall
be
able
To
discern
both
Time
and
Judgement
.
By
Time
he
means
the
fit
Season
and
Opportunity
of
his
Actions
,
especially
in
reference
to
the
Commands
of
those
in
Authority
,
as
the
foregoing
words
make
clear
;
He
shall
Discern
when
it
is
a
fit
Season
to
comply
with
them
,
and
when
to
oppose
them
:
And
by
Discerning
of
Judgment
,
he
means
the
clear
understanding
both
of
the
Cause
of
Suffering
,
namely
what
Commands
of
Men
are
to
be
disobeyed
upon
the
hazard
of
the
worst
from
them
;
and
what
Commands
of
theirs
may
with
a
good
Conscience
be
obeyed
:
As
likewise
it
may
be
understood
of
the
manner
of
managing
the
defence
of
that
cause
in
the
Season
thereof
:
And
the
Wisdom
to
discern
all
these
,
is
only
vouchsafed
upon
them
who
make
Conscience
of
keeping
the
Commandements
of
God
that
are
made
plain
to
them
.
Hence
Learn
1.
The
greatness
of
the
Power
and
Terrour
wherewith
the
sinful
Commands
of
Magistrates
are
often
backed
,
is
ready
to
abate
in
the
Hearts
of
the
best
the
respect
they
owe
to
Gods
Commands
,
and
to
draw
them
from
their
Obedience
to
him
,
the
more
terrible
hazard
of
Disobedience
to
God
being
only
seen
by
Faith
,
Heb.
11.1.23
.
Therefore
the
Wise
Man
having
disswaded
from
rash
disobeying
of
the
Commands
of
Superiours
,
by
an
Argument
taken
from
the
greatness
of
their
Power
,
which
they
often
exercise
in
an
absolute
way
:
He
doth
here
guard
against
the
other
extreme
,
of
obeying
their
sinful
Commands
contrary
to
Gods
,
Who
so
keepeth
the
Commandement
,
(
viz.
of
God
)
shall
feel
no
evil
thing
.
2.
Men
,
so
far
as
they
have
true
respect
to
the
Commands
of
God
,
can
never
be
disloyal
to
any
of
his
Vicegerents
,
nor
disobedient
to
their
just
Commands
,
these
being
but
parts
of
his
,
and
Obedience
to
them
injoyned
in
the
Fifth
Commandement
:
And
consequently
when
the
Commands
of
Superiours
are
agreeable
to
Gods
,
they
should
then
be
obeyed
as
the
Commands
of
God
,
and
not
as
Theirs
only
for
fear
of
hazard
,
or
hope
of
Advantage
from
them
:
For
Solomon
that
he
may
tye
men
to
due
obedience
to
Magistrats
,
presseth
obedience
to
God
by
Reasons
,
Whose
keepeth
the
Commandement
shall
feel
no
evil
thing
.
3.
The
true
cause
why
Men
living
under
Wicked
Magistrats
commanding
things
unlawful
,
make
Shipwrack
of
a
good
Conscience
,
either
by
inslaving
their
Consciences
to
obey
their
sinful
Commands
,
or
by
denying
due
respect
to
their
person
and
Office
,
in
the
way
of
their
refusing
obedience
to
them
,
is
this
,
that
they
want
due
respect
to
Gods
Commands
,
and
do
not
believe
the
immunity
which
he
hath
promised
,
and
will
make
good
to
them
that
are
dutiful
to
him
:
for
this
is
an
Argument
both
to
press
obedience
to
Magistrats
in
things
lawful
,
and
to
disswade
from
rash
and
passionat
Carriage
,
or
disrespect
toward
them
,
even
in
refusing
to
obey
their
Sinful
Commands
,
Whose
keeps
the
Commandement
shall
feel
no
evil
thing
.
4.
Although
Men
who
are
most
tender
of
keeping
the
Commands
of
God
,
may
and
often
meet
with
these
Hazards
and
Troubles
which
are
accounted
by
many
the
greatest
of
Evils
,
such
as
lose
of
Credit
,
Estate
,
Liberty
,
yea
,
and
Life
it self
Heb.
11.36
.
yet
nothing
that
can
befal
them
for
following
their
Duty
to
God
,
shall
be
an
Evil
to
them
,
but
on
the
contrary
all
their
sufferings
shall
be
for
their
good
Rom.
8.28
.
And
shall
increase
their
reward
,
2
Cor.
4.17
.
by
the
consideration
whereof
they
should
ingage
their
Hearts
to
Duty
,
and
patient
suffering
for
it
:
For
(
saith
he
)
Whose
keeps
the
Commandement
shall
seek
no
Evil
thing
.
5.
There
is
great
difference
of
Seasons
in
reference
to
suffering
,
or
not
suffering
under
wicked
Rulers
,
which
the
Lord's
People
should
be
careful
to
discern
.
There
is
a
time
when
the
Corruptions
of
the
State
,
and
wicked
Actions
of
Men
in
Authority
,
are
only
to
be
lamented
in
secret
before
the
Lord
.
Amos
5.13
.
There
are
times
when
more
is
to
be
done
,
as
by
Supplications
and
other
means
to
pacify
provoked
or
passionat
Magistrats
,
as
Abigail
did
David
1
Sam.
25.18
.
And
times
of
bearing
testimony
openly
against
their
ways
,
upon
all
hazards
,
as
the
Apostles
did
:
Act.
4.8
.
And
times
for
Men
to
act
contrary
to
them
in
their
station
,
as
these
Eighty
Worthies
did
to
Vzziah
,
2
Chron.
26.18
.
and
the
People
to
Saul
in
rescuing
Jonathan
.
1
Sam.
14.45
.
There
is
also
great
difference
of
causes
,
for
which
Men
may
oppose
those
in
Authority
,
or
submit
to
suffering
from
them
,
as
sometimes
we
may
quite
our
own
right
in
things
Civil
,
rather
than
suffer
farther
in
maintaining
of
it
,
as
Israel
did
in
Egypt
.
Exod.
5.12
.
There
are
other
things
again
,
which
may
upon
no
terms
be
yeelded
to
Men
,
as
matters
of
Religion
and
God's
Worship
,
Dan.
6.10
.
And
there
is
a
right
manner
of
maintaining
the
cause
of
Suffering
,
or
opposing
wicked
Men
in
the
due
season
thereof
;
And
both
these
,
the
Time
and
the
Judgement
,
comprehending
the
cause
,
and
the
right
manner
of
managing
it
,
must
be
carefully
discerned
,
and
observed
by
those
who
would
not
feel
the
evil
which
follows
upon
declining
to
suffer
,
when
they
are
called
to
it
,
or
upon
suffering
not
for
a
weighty
cause
,
or
not
in
a
right
manner
:
For
that
there
is
such
difference
of
Times
and
Causes
,
and
a
necessity
of
observing
these
,
imported
in
this
,
A
Wise
Man's
Heart
(
in
order
to
a
right
carriage
in
such
a
Case
)
discerns
both
Time
and
Judgement
.
6.
It
is
not
Mens
natural
Witt
,
or
acquired
Prudence
that
will
discover
to
them
the
seasons
of
doing
or
suffering
,
the
causes
of
either
,
and
the
right
manner
of
them
,
neither
can
particular
Precepts
be
given
for
direction
in
all
particular
Circumstances
relating
thereunto
;
but
it
is
the
Wisdom
from
above
,
learned
out
of
the
Word
of
God
by
humble
dependence
upon
his
Spirit
to
lead
in
all
Truth
,
and
to
give
in
the
Hour
when
Men
are
put
to
it
,
what
to
speak
,
and
consequently
what
to
act
,
and
when
and
how
to
act
(
for
it
is
only
the
Wise
Mans
Heart
,
to
wit
,
the
Heart
illuminat
with
the
Saving
Knowledge
of
God
,
and
His
Will
,
and
possest
by
the
Spirit
of
Wisdom
)
that
Discerns
both
Time
and
Judgement
.
7.
These
who
make
Conscience
to
keep
the
Commands
of
God
,
in
so
far
as
they
are
made
plain
to
them
,
shall
not
want
direction
from
God
in
these
things
,
which
are
more
in
the
dark
:
So
that
the
conscionable
practice
of
clear
Duties
,
is
the
best
way
to
attain
clearness
in
doubtful
Cases
:
For
the
Wise
Man
here
spoken
of
,
whose
Heart
discerns
Time
and
Judgement
,
is
he
that
keeps
the
Commandemens
of
God
,
and
so
is
supposed
to
be
walking
conscionably
according
to
his
light
;
this
Man
in
Exigencies
and
Straits
,
shall
discern
both
Time
and
Judgement
.
Ver.
6.
Because
to
every
Purpose
there
is
Time
and
Judgement
,
therefore
the
misery
of
Man
is
great
upon
him
.
7.
For
he
knoweth
not
what
shall
be
:
for
who
can
tell
him
when
it
shall
be
?
HAving
shewn
the
excellent
advantage
that
they
have
who
are
indued
with
Saving
Wisdom
,
to
wit
,
Ability
to
discern
their
duty
,
and
the
season
thereof
,
he
comes
now
to
shew
the
sad
condition
of
them
that
are
destitut
of
it
:
And
though
the
purpose
may
be
taken
in
the
general
,
yet
by
the
scope
it
appears
,
that
Solomon
hath
a
main
Eye
to
Mens
dealing
with
those
in
Authority
,
Because
(
saith
he
)
to
every
Purpose
there
is
Time
and
Judgement
,
therefore
the
misery
of
Man
is
great
upon
him
,
it
is
not
to
be
understood
as
if
Man
were
therefore
miserable
,
because
there
is
a
fit
season
for
his
Actions
,
and
a
right
and
a
wrong
in
acting
,
for
it
would
lessen
,
yea
remove
his
Misery
,
if
he
had
Wisdom
to
discern
these
;
But
the
first
part
of
the
Sixth
Verse
being
joined
with
the
beginning
of
the
Seventh
,
the
sense
appears
to
be
this
,
Because
there
is
a
Time
and
Judgement
for
every
Purpose
,
and
the
natural
Man
cannot
discern
either
of
them
,
therefore
his
Misery
is
great
:
By
misjudging
of
Causes
,
and
mistimeing
of
his
Purposes
and
Actions
,
he
runs
himself
into
many
Inconveniencies
:
And
this
ignorance
,
which
is
the
cause
of
his
Misery
,
he
sets
forth
in
two
Expressions
.
The
First
is
,
That
Man
knows
not
what
shall
be
,
which
is
not
to
be
understood
,
as
if
the
ignorance
of
future
Events
simply
,
were
the
cause
of
Mans
Misery
,
for
then
the
Man
that
hath
the
greatest
measure
of
Saving
Knowledge
,
might
be
equally
miserable
with
them
that
want
it
,
seing
it
is
God's
Prerogative
to
know
absolutly
what
shall
be
,
Isa.
46.9
,
10.
But
this
,
that
Man
knows
not
what
shall
be
,
may
be
understood
1.
Of
his
ignorance
of
his
Duty
,
at
if
the
Words
were
rendered
,
He
knows
not
what
should
be
,
to
wit
,
what
he
should
do
:
For
the
Hebrews
express
duty
after
this
manner
in
the
future
time
,
and
so
his
ignorance
of
his
duty
,
and
the
right
manner
of
going
about
it
,
is
the
cause
of
his
Misery
.
And
we
may
be
confirmed
that
this
may
be
the
sense
,
because
the
following
Expression
speaks
of
the
Time
,
which
he
join●
before
with
Judgement
.
Or
2.
The
meaning
may
be
,
That
the
Man
destitut
of
Saving
Knowledge
,
is
not
only
ignorant
of
future
Events
,
but
likewise
of
all
these
grounds
of
Consolation
,
that
might
carry
him
through
them
,
be
what
they
will
;
and
therefore
his
Misery
is
great
upon
him
.
And
3.
It
may
be
taken
thus
,
He
knows
not
what
shall
be
,
even
so
far
as
may
be
known
by
that
Saving
Wisdom
which
he
is
commending
,
particularly
by
the
light
of
the
Word
and
Spirit
of
God
,
and
therefore
his
Misery
must
be
great
upon
him
.
For
the
other
Expression
,
Who
can
tell
him
when
it
shall
be
?
It
hath
the
force
of
a
Negation
,
None
can
tell
him
,
or
none
can
make
him
capable
,
seing
God
hath
not
taught
him
,
the
timeing
of
his
Actions
,
a
right
carriage
in
Straits
and
Exigencies
,
and
how
he
may
have
true
Comfort
whatever
future
Events
be
.
Doct.
1.
There
is
not
only
a
Right
and
a
Wrong
in
Mens
Actions
,
and
a
season
for
their
Acting
,
which
they
should
labour
to
understand
,
but
the
same
is
also
to
be
observed
in
reference
to
Mens
Purposes
,
and
Resolutions
concerning
these
:
So
that
they
should
not
so
much
as
suffer
their
Hearts
to
resolve
upon
,
or
encline
to
any
courses
,
till
first
they
have
consulted
the
Word
of
God
as
their
Directory
,
Ps.
19.7
.
and
implored
God's
Direction
,
who
being
acknowledged
in
all
our
ways
,
promiseth
to
direct
our
paths
,
Prov:
3.6
.
that
they
may
know
whether
the
thing
they
resolve
upon
be
approven
,
and
what
is
the
right
manner
of
doing
of
it
,
which
is
the
thing
he
calls
Judgement
here
,
and
what
is
the
fittest
season
and
opportunity
for
the
doing
thereof
,
which
is
the
Time
here
spoken
of
:
For
having
said
,
A
Wise
Mans
Hears
discerns
both
time
and
Judgement
,
in
shewing
the
consequence
of
not
discerning
these
,
he
applies
it
to
Mens
purposes
,
or
their
Resolution
and
Will
(
as
the
Word
signifies
)
Because
to
every
Purpose
there
is
a
Time
and
Judgement
.
2.
The
want
of
understanding
of
the
Mind
of
God
in
His
Word
,
concerning
our
Duty
,
and
the
due
season
thereof
,
which
is
to
be
had
by
the
help
of
his
Spirit
,
who
leads
His
People
in
all
Truth
,
not
only
makes
Men
misjudge
of
things
,
and
take
right
for
wrong
,
even
in
their
ordinary
and
civil
Affairs
,
mistake
the
right
manner
of
going
about
what
may
be
right
in
it self
,
mistime
all
their
Actions
,
and
so
bring
much
guilt
upon
themselves
;
but
likewise
it
makes
them
very
miserable
,
while
they
rashly
engage
themselves
in
sinful
Courses
,
neglect
necessary
Duties
,
or
do
them
in
a
wrong
manner
,
or
not
in
their
own
season
;
and
so
provoke
God
to
blast
their
Undertakings
,
and
render
what
they
do
unsavoury
to
others
;
All
which
might
have
been
prevented
by
consulting
His
Word
,
and
seeking
the
conduct
of
His
Spirit
:
For
this
Word
translated
Misery
,
signifies
both
Guilt
and
Misery
,
or
Punishment
.
Because
to
every
Purpose
there
is
Time
and
Judgement
(
which
Men
labour
not
to
discern
)
therefore
the
misery
of
Man
is
great
upon
him
.
3.
The
way
to
make
Men
fall
in
love
with
the
study
of
Saving
Knowledge
,
is
to
represent
to
them
the
Misery
and
sad
Consequences
that
Men
destitute
of
it
do
bring
upon
themselves
:
For
it
being
his
scope
to
commend
Saving
Wisdom
,
he
here
〈◊〉
cut
the
woful
Consequences
of
the
want
of
it
,
Because
〈◊〉
Purpose
there
is
Time
and
Judgement
,
the
misery
of
Man
is
great
upon
him
,
for
he
knows
not
,
&c.
4.
Though
both
those
that
are
indued
with
Saving
Knowledge
,
and
those
that
are
destitute
of
it
,
be
equally
ignorant
of
many
future
Events
;
yet
herein
is
a
clear
difference
between
them
,
that
the
one
knows
neither
his
Duty
,
nor
the
right
manner
of
going
about
it
:
The
other
doth
in
some
measure
know
both
,
as
Solomon
asserted
in
the
close
of
the
former
Verse
:
For
that
which
he
called
Judgement
before
,
he
calls
now
,
that
which
shall
be
(
which
according
to
the
Hebrew
Dialect
,
is
put
for
that
which
should
be
)
and
makes
the
ignorance
of
this
peculiar
to
the
Man
destitute
of
Saving
Knowledge
,
as
the
cause
of
much
Misery
upon
him
,
The
misery
of
Man
is
great
upon
him
,
for
he
knows
not
what
shall
be
.
5.
It
is
the
misery
of
Man
void
of
Saving
Knowledge
,
that
being
ignorant
of
what
shall
be
,
he
hath
nothing
to
give
him
true
Comfort
against
what
may
be
,
and
against
what
he
is
apt
to
apprehend
shall
be
,
and
so
must
vex
himself
with
his
own
Apprehensions
:
And
it
is
the
comfortable
Priviledge
and
Happiness
of
the
Man
indued
with
Saving
Wisdom
,
that
though
he
be
ignorant
of
future
Events
,
yet
he
doth
in
some
measure
know
what
is
his
Duty
under
,
and
what
is
his
sutable
Consolation
against
the
worst
that
can
fall
out
:
For
it
is
here
set
down
as
the
cause
of
much
Misery
peculiar
to
the
Man
destitut
of
Saving
Knowledge
,
that
He
knows
not
what
shall
be
;
which
cannot
be
taken
simply
for
his
ignorance
of
future
Events
,
seing
the
Godly
Man
is
ignorant
of
these
,
but
that
he
knows
not
what
is
his
Duty
,
and
that
he
is
so
ignorant
of
what
shall
be
,
as
that
he
hath
no
sutable
Comfort
against
what
may
be
,
and
what
he
apprehends
shall
fall
out
,
His
misery
is
great
upon
him
,
for
he
knows
not
what
shall
be
.
6.
The
Man
that
is
not
taught
of
God
,
and
makes
not
Saving
Knowledge
from
the
Word
and
Spirit
of
God
,
his
study
,
is
one
that
no
Man
can
inform
,
all
the
Men
in
the
World
are
to
him
,
as
if
they
were
ignorant
as
himself
:
For
this
last
Question
,
Who
can
tell
him
when
it
shall
be
?
is
not
as
if
there
were
none
that
could
inform
him
of
Times
and
Seasons
,
so
far
as
is
fit
for
him
to
know
,
for
there
are
such
to
be
found
;
but
because
he
himself
is
void
of
Saving
Knowledge
,
and
doth
not
imploy
Christ
to
open
his
blind
Eyes
,
and
because
he
cannot
receive
instruction
from
any
;
therefore
he
speaks
of
him
,
as
if
there
were
none
to
tell
him
that
which
might
prevent
his
Misery
,
And
who
can
tell
him
when
it
shall
be
?
Ver.
8.
There
is
no
Man
that
hath
power
over
the
Spirit
to
retain
the
Spirit
;
neither
hath
he
power
in
the
day
of
Death
:
and
there
is
no
discharge
in
that
war
,
neither
shall
wickedness
deliver
those
that
are
given
to
it
.
THe
Preacher
giveth
here
a
farther
Argument
for
the
study
of
Heavenly
Wisdom
,
and
proveth
the
Misery
of
them
that
are
destitut
of
it
;
The
Argument
is
taken
from
the
necessity
of
the
Death
of
all
Men
,
which
though
it
be
true
of
both
good
and
bad
,
yet
it
is
here
spoken
of
as
a
peculiar
Misery
upon
those
that
are
destitut
of
saving
knowledge
,
they
being
both
unwilling
to
dy
,
and
unprepared
for
Death
,
and
having
nothing
to
comfort
them
against
it
,
as
the
Godly
have
.
The
words
may
be
looked
upon
as
one
special
instance
of
these
Events
spoken
off
in
the
words
immediatly
preceeding
,
whereof
no
Man
can
know
the
time
,
and
may
be
taken
with
a
special
Reference
to
the
foregoing
purpose
,
as
an
Argument
to
disswade
Men
from
Rashness
in
hazarding
themselves
under
the
stroak
of
humane
Justice
from
Magistrates
,
and
to
move
them
for
that
end
to
keep
themselves
within
the
bounds
of
their
Duty
toward
them
,
seing
as
he
hath
shewn
before
,
they
have
power
to
reach
Men
easily
that
provoke
them
,
and
being
once
apprehended
,
and
Sentence
past
against
them
there
is
no
power
in
them
to
retain
their
Life
:
But
it
seems
most
agreeable
the
Scope
,
to
take
the
words
more
largely
as
an
Argument
to
evidence
Heavenly
Wisdom
,
by
timeous
preparing
for
Death
,
because
of
the
necessity
of
it
,
and
this
he
sets
forth
in
three
Expressions
.
The
First
,
that
man
hath
no
power
over
the
Spirit
to
retain
it
,
may
be
understood
of
mans
Impotency
to
retain
his
Soul
or
Breath
as
the
word
Spirit
is
in
the
Original
)
which
is
often
held
out
in
Scripture
by
this
name
.
Jam
2.22
.
And
that
relating
to
the
moment
when
Gods
time
is
come
to
call
for
it
,
no
Man
then
hath
power
to
keep
it
longer
in
the
Prison
,
as
the
word
Retain
signifies
:
The
Second
,
Neither
hath
he
power
in
the
day
of
Death
,
may
be
understood
of
Mans
Inability
about
the
time
of
his
Death
not
only
to
resist
Death
,
but
to
do
any
necessar
Duty
,
he
hath
ordinarily
no
power
for
any
Action
toward
that
time
.
The
meaning
of
the
Third
,
There
is
no
Discharge
in
that
War
,
is
that
Man
can
Discharge
no
Weapons
to
weaken
the
force
of
Death
,
for
the
word
Discharge
signifies
Emission
,
or
sending
forth
as
it
is
used
Ps.
78.49
.
as
Men
casts
Darts
,
or
discharge
Musquets
,
or
the
like
Engines
of
War
,
they
have
no
Arrows
to
shoot
at
Death
:
Or
there
is
no
Dimission
of
this
charge
no
forelose
,
as
the
common
word
is
,
to
shift
this
Combate
which
Men
must
have
with
Death
;
Thus
he
sets
out
the
necessity
of
it
,
and
Mens
Impotency
to
shift
it
.
And
because
wicked
Men
who
by
many
sinful
shifts
put
by
hazards
,
yea
Death
it self
for
a
time
,
which
as
they
think
would
have
come
,
if
they
had
not
followed
these
Courses
,
do
think
themselves
in
a
manner
in
Covenant
with
Death
,
that
it
must
spare
them
,
while
the
Godly
perisheth
in
his
uprightness
,
as
Solomons
expression
is
before
,
therefore
that
he
may
terrify
and
reclaim
such
,
he
doth
assure
all
,
whether
Magistrats
or
Subjects
,
that
none
of
their
wicked
Courses
wherein
they
are
restless
,
and
whereunto
they
have
wedded
themselves
,
shall
be
able
to
prevent
their
Death
or
prolong
their
Life
:
as
the
last
words
of
the
verse
signifie
.
Doct.
1.
All
the
Prudence
,
Power
,
and
Policy
of
Men
,
all
the
Creature
Comforts
,
the
Cordials
,
and
preservatives
of
Life
,
that
Men
may
provide
and
use
,
cannot
keep
in
the
Immortal
Soul
in
the
Body
a
moment
longer
then
Gods
time
is
come
to
call
for
it
:
Man
hath
some
power
over
his
Spirit
to
turn
it
,
while
his
Life
lasts
,
to
restrain
it
from
many
things
he
lets
it
out
upon
,
and
to
put
it
upon
many
better
things
,
but
he
hath
no
power
to
keep
it
beyond
the
Moment
fixed
by
the
Lord
for
taking
his
Spirit
into
his
hand
,
to
dispose
of
it
eternally
as
he
pleases
:
For
,
saith
he
,
no
Man
hath
power
over
the
Spirit
to
retain
the
Spirit
.
2.
Man
should
so
exercise
his
witt
in
the
study
of
Reconciliation
with
God
,
while
he
hath
any
power
over
the
Motions
of
his
own
Spirit
,
and
should
so
spend
his
affections
,
the
desires
and
delights
of
his
Soul
,
upon
things
of
a
spiritual
and
eternal
concernment
,
for
the
Glory
of
God
,
and
the
good
of
his
own
Soul
,
that
he
may
be
every
Moment
ready
to
let
his
Spirit
go
willingly
,
and
to
resign
it
into
the
hands
of
the
Father
of
Spirits
who
gave
it
,
considering
that
when
Gods
appointed
time
of
calling
for
it
,
comes
,
he
will
have
no
Power
over
it
to
Retain
it
:
for
this
is
an
Argument
for
the
study
of
Heavenly
Wisdom
,
and
respect
to
Gods
commands
,
Man
hath
no
Power
over
the
Spirit
to
retain
it
.
3.
However
Men
of
great
natural
Spirits
,
especially
such
as
are
transported
with
the
desire
of
esteem
for
magnanimity
,
and
Courage
,
may
seem
to
defy
Death
,
and
not
to
fear
it
,
while
they
are
not
come
to
Combat
with
it
,
yet
so
terrible
is
it
to
all
that
have
not
made
their
Peace
with
God
,
and
so
made
sure
to
themselves
a
better
Life
,
that
when
it
draws
neer
they
will
have
strong
desires
to
Retain
their
Spirits
a
while
longer
,
and
to
have
a
Discharge
from
the
Combat
with
Death
,
they
having
nothing
to
comfort
and
strengthen
them
against
the
King
of
Terrours
,
and
the
fear
of
the
second
Death
,
which
is
at
the
back
of
the
first
:
for
this
is
spoken
to
shake
men
out
of
their
security
,
who
neglect
the
study
of
Heavenly
Wisdom
,
and
preparation
for
Death
,
no
Man
hath
power
over
the
Spirit
,
to
retain
the
Spirit
,
neither
is
there
any
discharge
in
that
War
.
4.
It
is
the
great
Misery
of
wicked
Men
,
to
be
peremptorily
called
to
render
their
Spirits
,
and
utterly
unwilling
to
part
with
them
;
to
be
called
to
Combat
with
the
King
of
Terrours
,
and
to
have
neither
Courage
nor
Comfort
in
entering
the
the
Lists
with
him
;
and
this
is
the
case
of
all
who
are
destitut
of
saving
Wisdom
,
the
consideration
whereof
should
incite
Men
to
study
Reconciliation
with
God
,
and
an
Holy
Walk
,
which
breeds
Willingness
to
Dy
,
and
Comfort
in
Death
.
For
as
a
proof
of
Mans
Misery
spoken
of
before
,
this
is
brought
in
,
no
Man
hath
Power
to
retain
the
Spirit
,
it
supposes
Man
very
desirous
to
Retain
it
even
when
he
must
part
with
it
.
5.
Mens
Spirits
that
are
now
Rebellious
against
God
,
and
in
a
continual
motion
contrary
to
his
revealed
Will
,
must
when
Death
comes
move
at
his
Command
,
they
must
flit
out
of
the
Body
,
and
sist
themselves
before
the
Judge
to
be
at
his
disposal
;
the
consideration
whereof
should
deter
Men
from
their
sinful
Courses
:
For
no
man
hath
Power
over
the
Spirit
,
to
retain
the
Spirit
.
6.
While
Men
have
natural
strength
and
vigour
,
they
should
spend
the
same
in
these
Exercises
,
the
remembrance
whereof
may
comfort
them
in
Death
,
for
when
Death
draws
neer
,
Man
becomes
impotent
not
only
to
resist
Death
,
but
to
prepare
for
it
,
not
only
hath
he
no
power
to
prosecute
his
Lusts
farther
,
but
no
power
for
these
spiritual
Exercises
,
which
he
puts
off
to
the
Day
of
his
Death
,
for
Solomon
gives
this
as
an
Argument
for
the
study
of
Heavenly
Wisdom
,
neither
hath
he
Power
in
the
day
of
Death
.
7.
As
every
Man
will
have
a
sore
Conflict
,
and
an
hot
Battel
with
Death
,
so
there
is
no
Man
with
never
so
much
Power
or
Policy
,
not
the
greatest
on
Earth
,
who
can
have
a
Discharge
or
Exemption
from
ingaging
in
the
Combat
with
it
:
Therefore
Men
had
need
to
get
the
Breast
plate
of
Faith
,
and
for
an
Helmet
,
the
hope
of
Salvation
,
and
to
study
a
wise
carriage
in
an
evil
World
,
especially
when
they
have
to
do
with
Wicked
men
in
Power
and
Authority
,
least
by
their
miscarriage
they
ingage
themselves
needlessly
in
that
War
:
For
,
there
is
no
Discharge
in
that
War
.
8.
Mortal
men
can
hardly
be
brought
to
have
serious
thoughts
of
the
necessity
of
Death
,
and
the
impossibility
of
shifting
the
Combat
with
it
,
they
live
as
if
they
could
Retain
their
Spirits
for
ever
,
and
forget
to
take
their
Armour
to
them
,
as
if
they
were
never
to
fight
with
the
King
of
Terrours
:
Therefore
the
necessity
of
it
,
and
impossibility
of
escaping
it
is
here
set
forth
by
so
many
expressions
,
No
Man
hath
power
over
the
Spirit
to
retain
the
Spirit
,
no
man
hath
power
in
the
day
of
Death
,
neither
is
there
any
Discharge
in
that
War
.
9.
When
wicked
Men
have
had
success
in
their
sinful
Courses
,
so
far
as
by
them
to
escape
temporal
hazards
for
a
time
,
they
do
them
go
on
as
confidently
in
them
,
as
if
they
would
always
deliver
them
,
as
is
imported
in
this
threatning
which
contradicts
Mens
ordinary
apprehension
,
neither
shall
Wickedness
deliver
those
that
are
given
to
it
.
10.
Whatever
be
mens
apprehensions
of
safety
by
their
sinful
Courses
,
they
shall
be
so
far
from
delivering
them
at
last
,
that
they
shall
bring
total
,
and
terrible
destruction
upon
them
:
For
such
sparing
expressions
in
Scripture
spoken
against
wicked
Men
,
import
much
more
than
is
exprest
,
even
the
contrary
affirmative
in
the
Superlative
degree
,
neither
shall
Wickedness
deliver
those
that
are
given
to
it
.
importing
no
less
than
that
it
shall
bring
Vtter
Destruction
,
from
which
there
shall
be
no
escaping
to
all
Eternity
.
11.
However
all
unregenerat
Men
,
rise
not
to
a
like
height
of
Wickedness
,
yet
all
of
them
are
restless
in
committing
of
the
same
,
they
cannot
Sleep
unless
they
do
Mischief
,
or
provoke
others
so
to
do
,
as
the
word
Wickedness
signifies
,
they
are
expert
in
Sin
,
and
wedded
to
their
Lusts
,
as
if
they
had
made
a
Marriage
Covenant
with
them
,
as
the
words
Translated
that
are
given
to
it
,
signifie
,
Wickedness
shall
not
deliver
those
that
are
given
to
it
.
12.
Though
any
degree
of
Wickedness
continued
in
,
will
bring
Destruction
upon
Men
,
yet
of
all
Sinners
there
are
least
hopes
of
the
Salvation
of
them
who
are
become
Restless
,
and
unwearied
in
Sinning
,
and
so
pour
out
their
affections
upon
their
Lusts
as
if
they
were
wedded
to
them
,
for
so
are
the
words
in
the
Original
,
Wickedness
(
or
Turbulency
and
Restlessness
in
Sin
)
shall
not
deliver
them
that
are
given
,
or
have
Wedded
,
or
married
themselves
unto
it
.
Ver.
9.
All
this
have
I
seen
and
applied
my
heart
to
every
work
that
is
done
under
the
Sun
:
there
is
a
time
wherein
one
man
Ruleth
over
another
to
his
own
hurt
.
HEre
Solomon
doth
First
confirm
his
former
Doctrine
from
his
own
Experience
,
that
he
had
Seen
all
that
he
saith
,
partly
by
his
own
Observation
,
and
partly
by
the
Information
of
the
Lords
Spirit
representing
to
his
mind
as
in
a
Glass
(
that
he
might
represent
the
same
to
the
Church
)
the
misery
of
them
that
want
that
Wisdom
which
is
from
above
,
and
the
sweet
Advantages
of
them
that
have
it
,
formerly
mentioned
.
Next
,
He
commends
his
Experience
from
the
great
pains
he
took
in
studying
the
Lords
Dispensations
,
he
applied
his
heart
,
his
understanding
and
Affections
were
taken
up
,
how
to
profit
in
this
study
,
and
the
Book
he
read
upon
,
was
a
very
large
Volume
all
the
works
under
the
Sun
,
whereby
he
means
especially
all
the
Dispensations
of
Gods
Providence
,
for
the
several
kinds
of
them
,
and
so
far
as
humane
understanding
,
elevated
and
illuminated
as
his
was
,
might
reach
them
:
For
though
he
was
a
great
Student
of
the
Works
of
Creation
or
nature
,
1
King
.
4.33
.
yet
he
speaks
here
mainly
of
the
Works
of
Gods
Providence
,
or
the
carriage
and
issue
of
humane
Affairs
,
as
these
are
under
the
dominion
of
Providence
,
seing
most
of
the
instances
he
gives
in
this
Book
are
of
that
nature
.
Thirdly
,
He
enters
upon
the
second
part
of
the
Chapter
,
to
prove
the
Vanity
of
Worldly
greatness
,
and
doth
particularly
confirm
what
he
spake
concerning
the
misery
of
them
that
are
void
of
Saving
Knowledge
,
and
that
Wickedness
will
not
deliver
them
that
are
given
to
it
,
in
the
former
words
,
by
giving
an
instance
in
his
own
Observation
of
that
Dispensation
which
the
Godly
are
most
apt
to
stumble
at
,
to
wit
,
the
Advancement
of
Wicked
men
to
greatness
and
power
in
the
World
;
And
proves
them
miserable
notwithstanding
,
that
the
hearts
of
the
Godly
may
be
guarded
against
envying
of
them
,
while
he
saith
,
one
Man
Rules
over
another
to
his
Hurt
,
he
means
,
their
abuse
of
of
their
power
and
greatness
draws
on
often
temporal
,
and
always
(
if
they
Repent
not
)
Eternal
misery
upon
them
.
Beside
what
hath
been
observed
before
from
his
commending
his
Doctrine
from
his
own
Experience
,
and
from
his
pains
in
acquiring
the
knowledge
thereof
.
Learn
.
1.
Dispensations
are
never
so
dark
,
but
spiritual
Discerners
may
see
the
Blessedness
of
the
Godly
and
the
misery
of
the
Wicked
,
even
when
they
are
sadest
to
the
Godly
,
and
seem
most
favourable
to
the
Wicked
,
they
that
have
the
Heavenly
Wisdom
may
see
the
Godly
feeling
no
evil
thing
,
and
the
Wicked
injoying
their
Prosperity
to
their
hurt
,
For
the
Scope
of
the
words
before
and
after
,
implyes
the
time
here
spoken
of
to
be
very
sad
,
and
yet
Solomon
saith
,
he
saw
these
sweet
effects
of
Heavenly
Wisdom
,
and
the
woful
case
of
them
that
want
it
,
which
are
formerly
mentioned
,
All
this
have
I
Seen
.
2.
Even
those
who
have
attained
to
the
greatest
measure
of
the
Knowledge
of
God
and
His
Ways
,
are
not
exeemed
from
streatching
their
Wit
and
strength
to
the
outmost
for
growth
and
progress
therein
,
that
which
is
to
be
known
of
God
in
any
of
His
Dispensations
,
being
a
Depth
that
none
can
sound
:
For
even
Solomon
,
who
had
before
an
extraordinary
measure
of
Wisdom
,
saith
I
applied
my
Heart
to
every
work
.
3.
They
that
would
judge
aright
of
any
one
of
the
Lord's
Dispensations
,
must
be
careful
Students
of
them
all
,
they
must
not
slight
any
work
of
his
,
because
all
(
though
they
be
many
to
us
)
make
up
but
one
intire
Work
in
God's
Hand
,
and
every
part
of
that
work
,
is
a
commentary
clearing
the
nature
and
use
of
the
whole
,
and
God's
intent
therein
:
Therefore
did
Solomon
apply
his
Heart
to
every
work
under
the
Sun
.
4.
As
the
Lord
doth
for
wise
Ends
permit
wicked
Men
to
come
to
Authority
over
others
in
the
World
,
so
hath
He
the
time
when
they
shall
come
to
it
fixed
,
and
how
long
they
shall
have
it
:
For
it
is
clear
by
the
consequence
of
this
Ruling
,
to
the
person
who
hath
it
,
that
he
speaks
of
wicked
Men
,
and
the
word
Time
signifies
a
set
and
fixed
season
,
wherein
One
Man
rules
over
another
.
5.
As
wicked
Mens
power
tends
always
to
the
hurt
of
these
over
whom
they
are
set
,
Eccl.
10.16
.
So
it
is
especially
for
their
own
hurt
,
giving
them
fairer
opportunity
to
shew
the
latent
wickedness
of
their
Heart
than
they
had
before
,
whereby
they
procure
to
themselves
Temporal
and
Eternal
Wrath
from
the
Lord.
There
is
a
time
when
one
Man
rules
over
another
to
his
own
hurt
.
6.
This
Hurt
which
is
incident
to
men
of
Place
and
Power
in
the
World
,
should
wean
mens
Hearts
from
affecting
worldly
Greatness
,
as
any
part
of
their
Happiness
:
For
we
may
look
upon
this
as
a
proof
of
the
Vanity
of
such
Greatness
,
that
it
is
often
found
One
Man
rules
over
another
to
his
own
hurt
.
Ver.
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
.
HE
doth
farther
illustrat
the
Misery
of
Men
void
of
saving
Knowledge
,
how
great
soever
they
may
be
in
the
World
.
And
this
he
doth
for
the
Comfort
of
the
Godly
who
are
opprest
by
them
.
There
are
three
things
wherein
such
Men
place
much
of
their
Happiness
,
namely
in
an
Honourable
Burial
when
they
are
Dead
,
a
great
Esteem
among
Men
while
they
live
,
and
in
the
preservation
of
their
Memory
after
they
are
Dead
.
As
for
the
First
,
Solomon
saith
,
he
observed
them
to
have
it
,
I
saw
the
Wicked
Buried
,
it
seems
he
means
a
sumptuous
and
Honourable
Burial
like
the
Rich
Mans
,
Luk.
16.22
.
even
such
an
one
as
so
great
a
Man
as
himself
hath
countenanced
.
For
the
Second
they
may
have
that
also
,
they
may
Come
and
go
from
the
place
of
the
Holy
.
By
the
place
of
the
Holy
may
be
safely
understood
both
the
place
of
publick
Judicatur●
,
where
the
Holy
God
is
said
to
stand
,
and
Judge
,
Ps.
82.1
.
And
likewise
the
place
of
publick
Religious
Worship
,
where
the
same
Holy
One
is
in
a
special
way
present
,
and
his
Saints
,
or
Holy
Ones
meet
together
for
his
service
Isai.
64.11
.
By
Coming
and
Going
he
means
their
frequenting
,
and
conversing
in
both
these
places
mainly
for
upholding
their
Credit
and
Worldly
interest
,
and
it
is
probable
this
expression
,
the
place
of
the
Holy
,
is
so
framed
as
may
comprehend
both
these
,
because
meer
Politicians
,
and
corrupt
States-men
doe
ordinarily
make
both
Justice
and
Religion
a
Cloak
for
their
Wickedness
.
And
for
the
Third
,
the
Esteem
of
themselves
which
they
desired
should
be
kept
up
after
they
were
gone
,
he
denies
them
to
have
gotten
that
,
as
to
his
Observation
,
they
were
Forgotten
among
Men
,
not
as
if
it
were
of
it self
a
Misery
to
be
forgotten
among
the
most
part
of
Men
,
seing
it
is
incident
to
the
Best
Eccles.
9.15
.
But
he
speaks
of
it
as
a
proof
their
Misery
,
because
they
place
a
great
part
of
their
Happiness
in
perpetuating
their
Memory
,
as
is
clear
from
Psal
49
11.
and
so
the
mentioning
of
their
being
Forgotten
may
serve
to
make
them
see
the
Vanity
of
their
temper
.
And
this
affectation
of
Worldly
greatness
and
a
name
among
Men
which
hath
this
consequent
,
and
all
the
pains
Men
take
to
obtain
the
same
,
he
pronounces
to
be
Vanity
,
in
the
close
of
the
verse
,
this
is
Vanity
saith
he
,
which
cannot
be
applyed
to
their
being
Forgotten
,
seing
it
is
clear
,
he
speaks
of
such
as
can
leave
nothing
behind
them
Savoury
,
or
worthy
to
be
remembred
.
Hence
Learn
.
1.
The
Lord
may
long
spare
Wicked
men
in
their
Sinful
Courses
,
and
may
not
only
along
their
Life
,
heap
upon
them
more
eminent
proofs
of
common
favour
,
than
upon
the
Godly
Psal
,
73.5
.
But
likwise
may
suffer
that
respect
to
be
shewn
to
their
Bodies
,
while
their
Souls
are
in
the
Pit
,
which
is
sometimes
denied
to
the
Bodies
of
his
dearest
Saints
Psal.
79.2
.
For
,
(
saith
he
)
I
saw
the
Wicked
Buried
.
2.
This
is
the
best
that
can
be
said
of
many
Wicked
men
after
their
Death
,
that
they
are
now
put
under
the
Earth
,
the
things
whereof
they
sought
for
their
Happiness
;
and
this
may
put
Water
in
their
Wine
,
to
consider
that
within
a
little
time
,
it
shall
be
truly
said
of
every
one
of
them
;
and
may
comfort
the
Godly
against
Oppression
,
to
consider
they
may
survive
their
Oppressours
,
and
see
that
which
Solomon
saith
he
saw
,
the
Wicked
Buried
.
3.
Places
of
Judgement
,
and
Courts
of
Justice
,
are
Places
of
the
Holy
,
where
the
Holy
God
is
in
a
special
way
present
,
observing
mens
carriage
there
Psal.
82.1
.
who
therefore
should
have
Holy
Ends
before
them
in
all
their
Actings
,
the
Glory
of
God
,
and
the
promoting
of
Equity
and
Piety
among
men
.
2.
Chron.
19.6
.
For
seing
he
is
speaking
of
Magistrates
all
along
,
we
may
safely
conceive
that
places
of
Judgement
are
here
understood
,
by
the
Place
of
the
Holy
.
4.
Wicked
men
in
power
may
attend
very
carefully
their
Judgement
seats
,
as
if
they
had
given
themselves
away
to
be
Patrons
and
Administrators
of
Equity
among
men
,
while
they
are
but
thereby
promoting
,
and
securing
their
own
Worldly
interest
,
and
often
making
the
pretence
of
Administration
of
Justice
,
a
Cloak
to
cover
their
Wickedness
:
For
He
speaks
of
the
Wicked
man
,
as
if
his
Life
had
been
spent
in
the
Administration
of
Justice
,
and
attending
the
places
where
the
same
is
given
forth
,
I
saw
the
wicked
Buried
who
had
come
and
gone
from
the
place
of
the
Holy
.
5.
As
the
places
of
publick
Worship
,
are
the
Lords
prime
Residence
on
Earth
,
where
he
doth
in
a
special
manner
dwell
among
his
People
and
meet
with
them
,
and
therefore
should
be
in
a
Holy
manner
frequented
,
seing
he
will
be
sanctified
in
all
that
draw
neer
unto
him
:
So
Wicked
men
may
much
frequent
these
places
and
opportunities
,
partly
from
a
conceit
of
gratifying
and
pleasing
God
by
their
so
doing
.
Luk.
18
,
10.
Imagining
that
by
their
performances
of
that
sort
,
they
have
a
Dispensation
for
their
other
Impieties
.
Prov.
7.14
.
And
partly
that
they
may
be
the
less
suspected
for
that
Wickedness
which
they
closely
intend
2
Sam.
15.7
.
and
may
be
the
more
intimat
with
the
Godly
,
whom
they
purpose
to
undermine
,
Psal
,
55.14
.
For
this
Coming
and
going
,
may
be
also
understood
of
the
frequenting
the
Places
of
the
Lords
Holy
Ordinances
,
I
saw
the
Wicked
who
had
Come
and
Gone
from
the
place
of
the
Holy
.
6.
Though
Hypocrites
,
who
seek
no
more
but
a
Name
among
Men
,
may
gain
somewhat
of
it
along
their
Life
,
Mat.
6.16
.
Yet
the
Lord
often
makes
their
Name
to
rot
after
they
are
gone
,
seing
they
have
left
nothing
behind
them
,
worthy
to
be
remembred
,
for
after
the
wicked
man
is
Buried
,
who
Had
come
and
gone
from
the
Place
of
the
Holy
,
he
is
forgotten
in
the
City
where
he
had
so
done
.
7.
The
Lord
doth
sometimes
make
his
oppressed
People
live
to
see
their
powerful
and
proud
Oppressours
Buried
,
and
all
their
Hypocrisie
and
Tyanny
Buried
,
with
them
,
and
giveth
to
his
People
such
peace
and
refreshment
by
their
removal
,
that
they
soon
forget
all
their
former
sufferings
by
them
:
For
doubtless
this
Wicked
man
hath
been
a
vexation
to
the
Godly
in
the
City
where
he
dwelt
,
and
yet
now
he
is
Buried
,
and
Forgotten
in
the
City
where
he
had
so
done
.
8.
It
is
Vanity
in
men
to
seek
no
higher
Happiness
than
a
name
among
Men
while
they
live
,
and
some
Honourable
Burial
,
and
Remembrance
after
they
are
Dead
:
For
this
is
it
Solomon
here
passes
sentence
upon
,
this
also
is
Vanity
.
Ver.
11.
Because
sentence
against
an
evil
work
is
not
execute
speedily
,
therefore
the
heart
of
the
Sons
of
Men
is
fully
set
in
them
to
do
Evil.
HEre
Solomon
gives
a
Reason
why
Wicked
Men
,
especially
prosperous
Rulers
are
so
bent
upon
their
sinful
Courses
,
namely
,
because
the
Sentence
or
threatning
against
them
,
which
is
published
in
the
Scripture
(
for
the
Word
Sentence
signifies
a
Sentence
published
)
is
not
presently
after
their
committing
of
Sin
,
execut
against
them
,
therefore
they
imagine
it
shall
be
so
always
,
that
God
is
like
themselves
and
speaks
but
to
terrifie
them
,
and
so
give
up
their
hearts
to
commit
Wickedness
with
boldness
and
full
delight
.
From
this
Learn
.
1.
There
is
a
sentence
past
against
every
Sin
and
Sinner
,
It
is
past
in
Gods
Eternal
Counsel
.
Mic.
2.3
.
and
published
in
his
word
where
it
is
Registrat
,
and
was
also
published
to
the
People
by
them
that
did
Registrat
it
Gen.
2.17
.
Gal.
3
10.
And
oftentimes
the
same
is
past
in
the
Conscience
of
Wicked
men
when
they
commit
Wickedness
,
who
cannot
but
apply
these
Sentences
to
themselves
as
their
due
Rom.
2.15
.
And
these
Sentences
can
no
ways
be
repealed
,
but
by
flying
to
Christ
and
being
interessed
in
his
ransom
and
satisfaction
:
For
he
supposes
a
Sentence
past
and
promulgat
,
while
he
saith
,
Because
Sentence
against
an
Evil
Work
is
not
speedily
executed
.
2.
The
Lord
doth
not
immediatly
upon
Mens
committing
of
Wickedness
,
execut
his
just
Sentences
upon
them
,
as
justly
he
might
,
but
delays
the
same
,
that
he
may
lead
them
by
his
long
suffering
to
Repentance
Rom.
2.4
.
that
they
may
think
of
his
Majesty
as
desirous
of
their
amendement
,
2
Pet.
3.9
.
And
that
the
Equity
of
his
proceeding
may
be
the
more
clear
,
when
at
last
he
doth
execut
,
Ps.
51.4
.
Therefore
Sentence
against
an
Evil
Work
is
not
speedily
execut
.
3.
Men
void
of
saving
Grace
and
the
fear
of
the
Lord
,
can
not
but
abuse
his
patience
and
long
suffering
,
quite
contrary
to
the
intent
thereof
,
by
mocking
his
threatnings
as
if
they
should
never
be
execut
,
Isai.
5.19
.
Jer.
5.12
.
And
intertaining
thoughts
of
him
,
as
if
he
were
like
themselves
in
forgetting
,
or
changing
his
mind
Ps:
50.21
.
And
so
going
on
boldly
in
Sin
without
all
fear
,
as
the
last
words
of
the
verse
may
be
rendred
,
Because
Sentence
against
an
evil
Work
is
not
speedily
execut
,
the
hearts
of
the
Children
of
Men
are
fully
set
,
(
or
are
bold
)
in
them
to
do
Evil.
4.
There
is
no
doubt
but
the
Sentence
against
all
the
Wicked
continuing
in
their
Wickednes
shall
be
execut
.
Though
it
be
not
speedily
,
it
shall
be
certainly
,
and
the
longer
it
be
delayed
,
the
neerer
the
Execution
of
it
is
,
and
the
more
terrible
shall
it
be
when
it
comes
,
for
he
doth
import
the
Certainty
of
the
Execution
,
while
he
only
concedes
,
it
is
not
Speedily
Execut.
5.
What
ever
difference
be
among
Men
,
from
their
natural
temper
,
Education
,
or
other
things
of
that
sort
,
yet
this
is
common
to
all
whom
Gods
powerfull
Grace
hath
not
changed
,
that
the
longer
he
prolong
his
patience
and
indulgence
toward
them
,
they
go
on
in
their
Sins
the
more
presumptuously
,
they
are
the
more
bent
upon
their
wicked
Courses
:
For
he
describes
the
Disposition
of
every
natural
Man
,
while
he
saith
,
The
Hearts
of
the
Children
of
Man
are
fully
set
in
them
to
do
Evil.
6.
The
Lord
doth
not
only
take
notice
of
,
and
will
accordingly
punish
at
last
,
Me●
for
their
sinful
Actions
,
but
also
for
the
Bensel
of
delight
and
Eagerness
they
had
in
Sinning
,
yea
and
for
their
very
inclination
to
these
Sins
,
which
they
had
never
power
nor
opportunity
to
Act
,
Psal.
21.11.12
.
For
describing
the
Disposition
of
such
,
he
supposes
that
God
will
at
last
execut
Sentence
upon
them
,
because
their
Hearts
are
fully
set
in
them
to
do
Evil.
7.
It
is
the
proper
mark
of
an
unregenerat
Man
,
void
of
Saving
Knowlege
and
Grace
,
to
have
his
Heart
fully
set
in
him
without
reluctancy
,
or
remorse
,
to
do
Evil.
The
regenerat
have
another
principle
within
them
,
opposing
their
Sinful
Motions
,
Gal.
5.17
.
Checking
and
wounding
them
,
and
bringing
them
to
remorse
for
Sin
,
Rom.
7.24
.
For
it
is
the
unregenerat
,
whose
temper
he
here
describes
,
The
Hearts
of
the
Children
of
Men
are
fully
set
in
them
to
do
Evil.
Ver.
12.
Though
a
Sinner
do
Evil
an
hundred
times
,
and
his
days
be
prolonged
;
yet
surely
I
know
that
it
shall
be
well
with
them
that
fear
God
,
which
fear
before
him
.
13.
But
it
shall
not
be
well
with
the
Wicked
,
neither
shall
he
prolong
his
days
which
are
as
a
shadow
,
because
he
feareth
not
before
God
.
HE
Labours
here
to
terrify
such
Wicked
Men
as
are
long
spared
in
their
Sins
,
and
to
guard
and
comfort
the
Hearts
of
the
Godly
,
who
are
apt
to
stumble
at
their
being
spared
,
and
their
own
sufferings
from
them
.
And
for
this
end
,
He
First
supposes
two
things
,
which
make
Wicked
Men
dream
of
immunity
from
Judgement
.
1.
Their
multiplying
of
their
Transgressions
,
which
he
expresses
by
putting
a
definite
number
for
an
indefinite
,
and
such
a
number
as
points
at
the
multitude
of
them
,
and
may
signify
that
God
hath
them
all
numbred
exactly
,
how
many
so
ever
they
be
,
2
He
supposes
that
while
they
are
multiplying
their
Transgressions
,
they
have
their
Days
,
and
likways
many
other
outward
favours
multiplied
upon
them
:
For
the
Original
of
this
second
clause
is
no
more
but
that
it
be
Prolonged
,
or
Multiplied
to
him
,
which
may
comprehend
both
his
Life
,
and
other
Comforts
.
And
Next
,
before
he
denounce
or
assert
the
certainty
of
approaching
Judgement
,
upon
such
Wicked
Men
,
he
doth
as
it
were
hasten
forth
a
word
of
Comfort
to
the
Godly
,
apt
to
be
discouraged
by
the
frequent
oppressions
,
and
multiplied
Injuries
of
oppressing
Persecutors
which
are
here
supposed
:
And
this
he
propounds
with
much
confidence
and
certainty
,
Surely
I
know
it
shall
be
well
with
them
,
whom
he
describes
from
that
divine
quality
which
is
stamped
upon
their
Heart
,
a
Holy
filial
fear
of
offending
God
,
which
makes
them
obnoxious
to
hard
sufferings
from
Men
:
And
the
sincerity
of
this
fear
is
set
out
by
the
Object
of
it
,
they
Fear
before
him
,
the
words
in
the
Original
are
,
that
fear
before
his
face
,
importing
that
they
have
their
eye
upon
the
Terrour
and
Goodness
of
God
,
which
two
properties
of
his
are
mainly
signified
by
his
Face
in
Scripture
Psal.
34.15.16
.
more
than
upon
all
the
Terrour
of
flesh
.
And
Thirdly
,
He
denunceth
Judgement
against
the
Wicked
:
with
all
importing
it
to
be
so
great
,
that
positive
termes
cannot
be
had
to
set
it
out
,
therefore
he
expresses
it
.
1.
In
general
negatively
,
it
shall
not
be
well
with
him
,
and
next
more
particularly
,
he
shall
not
prolong
his
Days
:
He
supposed
him
before
to
prolong
his
Days
,
and
here
threatens
he
shall
not
:
both
agree
,
he
may
have
many
Days
,
comparing
him
with
others
,
even
with
the
Godly
,
whom
he
may
cut
off
,
and
hasten
to
their
Happiness
,
and
yet
he
shall
neither
prolong
his
Days
to
that
length
which
he
desires
,
which
would
be
for
ever
in
this
Life
,
nor
shall
he
prolong
them
to
Eternity
of
Blessedness
,
being
made
victorious
over
Death
,
as
this
expression
of
Prolonging
the
Days
imports
sometimes
in
Scripture
Isai.
53.10
.
Fourthly
,
He
describes
the
Wicked
Mans
Life
,
his
Days
are
but
a
Shadow
,
not
so
much
for
the
shortness
of
them
,
being
compared
with
Eternity
,
in
which
sense
the
Godlies
Days
also
are
as
a
Shadow
,
as
in
regard
he
hath
nothing
of
that
substantial
Life
of
Communion
with
God
,
which
the
Godly
Man
hath
,
and
that
his
Life
,
in
regard
of
any
Comfort
,
totally
perishes
,
and
is
cut
off
as
a
Shadow
,
when
the
Sun
of
Gods
favourable
Dispensations
sets
upon
him
at
his
Death
,
or
when
Judgements
come
upon
him
in
this
Life
.
And
lastly
,
He
sets
down
the
cause
of
the
Wicked
Mans
Judgement
,
which
is
also
the
fountain
of
all
other
Sins
,
and
that
is
,
the
want
of
the
fear
of
God
.
Hence
Learn
.
1.
Men
that
give
up
their
Hearts
to
commit
Wickedness
with
full
bensel
of
purpose
and
delight
,
are
justly
given
up
of
God
to
become
unwearied
in
the
frequent
commission
thereof
:
For
he
did
formerly
describe
the
disposition
of
all
unregenerat
Men
,
that
their
Hearts
are
fully
set
in
them
to
do
Evil
,
and
here
he
describes
their
common
Practice
in
this
supposition
,
that
they
do
Evil
an
Hundred
times
.
2.
While
Men
are
multiplying
their
provocations
,
the
Lord
may
in
much
displeasure
to
them
,
draw
out
their
Life
in
length
and
multiply
their
outward
Comforts
,
which
they
do
abuse
,
and
turn
in
fewel
to
their
Lusts
:
For
the
same
whom
he
supposes
to
do
Evil
an
Hundred
times
,
he
supposes
also
to
have
his
Days
,
or
any
other
outward
and
common
favours
Prolonged
,
or
multiplied
to
him
,
and
his
Days
(
or
and
it
)
be
Prolonged
.
3.
While
Wicked
Men
are
spared
and
prosperous
in
their
Sins
,
grievous
Temptations
are
ready
to
assault
the
Hearts
of
the
Godly
,
amounting
to
no
less
than
the
questioning
of
a
reward
for
Godliness
at
all
,
seing
divine
Dispensations
seem
to
say
that
the
Lord
respects
Ungodly
Men
by
heaping
favours
on
them
,
and
slights
them
that
are
better
:
For
to
prevent
the
prevalency
of
such
a
temptation
,
Solomon
(
before
he
shew
what
shall
become
of
the
Wicked
)
assures
the
Godly
of
the
contrary
of
what
they
are
ready
to
apprehend
,
Surely
I
know
it
shall
be
well
with
them
that
fear
God
.
4.
Although
the
Lords
forbearance
of
Wicked
Men
while
they
are
multiplying
Transgressions
against
him
,
cannot
but
occasion
much
inward
Grief
of
Heart
to
the
Godly
,
Psal.
119.158
.
And
doth
often
occasion
much
outward
Trouble
to
them
from
the
Wicked
Psal.
12
,
8.
yet
neither
of
these
can
either
marr
or
diminish
the
Happiness
of
the
truly
Godly
:
For
(
saith
he
)
though
a
Sinner
do
Evil
an
Hundred
times
&c.
yet
it
shall
be
well
with
them
that
fear
God
.
5.
The
Lord
in
denuncing
Judgments
against
Wicked
Men
,
hath
a
special
eye
to
the
comfort
of
the
Godly
,
they
are
so
neer
his
Heart
,
that
even
as
it
were
in
the
midst
of
his
expressing
his
displeasure
against
the
Wicked
,
he
reacheth
forth
Comfort
to
them
,
and
in
a
manner
delays
it
not
till
he
end
his
speech
to
the
Wicked
,
as
here
may
be
seen
,
Though
a
Sinner
do
Evil
an
Hundred
times
,
and
his
Days
be
prolonged
(
before
he
perfect
this
speech
concerning
the
Wicked
,
he
must
comfort
the
Godly
)
yet
shall
it
be
well
with
them
that
fear
God
.
6.
It
is
not
easie
to
make
the
Hearts
of
poor
Believers
,
especially
when
they
are
under
Oppressions
and
multiplied
injuries
from
the
World
,
to
rest
upon
the
bare
word
of
Gods
promise
;
and
comfort
themselves
concerning
the
sweet
issue
of
their
pains
and
the
Gracious
Reward
of
their
wel-doing
,
there
being
so
much
of
a
heart
of
Unbelief
,
in
the
best
:
Therefore
doth
the
Spirit
of
the
Lord
teach
the
Wise
Man
,
in
propounding
their
Consolation
,
to
speak
with
a
kind
of
Asseveration
,
and
with
much
confidence
and
certainty
to
beget
the
same
in
their
Hearts
,
Surely
I
know
it
shall
be
well
them
that
fear
God
.
7.
It
is
not
a
bare
conjecture
,
or
meer
probability
that
the
Godly
have
of
their
future
Happiness
,
and
the
Lords
making
out
of
his
promises
to
them
,
but
it
is
a
certainty
,
and
a
firm
perswasion
wrought
in
their
Hearts
by
the
Spirit
of
God
,
making
them
to
rest
confidently
upon
his
faithful
word
,
and
helping
them
to
believe
,
by
giving
them
sometimes
the
first
Fruits
thereof
in
hand
:
For
Solomon
speaks
what
he
would
teach
all
Men
that
fear
of
God
to
speak
with
application
to
themselves
,
else
they
cannot
have
that
strong
Consolation
,
which
is
sutable
to
the
case
they
are
supposed
to
be
in
here
,
Surely
I
know
it
shall
be
well
with
them
that
fear
God
.
8.
Only
these
who
have
such
an
Holy
fear
of
offending
God
flowing
from
the
believing
Consideration
of
his
Soveraignity
and
greatness
,
Jer.
10.7
.
his
goodness
manifested
to
them
Hos
,
3.5
.
And
his
proneness
to
pardon
their
Sins
Psal.
130.4
.
and
such
other
perfections
of
his
,
as
makes
them
rather
adventure
upon
the
worst
that
the
greatest
of
Men
can
do
,
than
upon
Gods
displeasure
,
by
eshewing
Trouble
from
them
,
Only
those
(
I
say
)
may
perswade
themselves
,
that
it
shall
be
well
with
them
,
and
only
those
can
Comfort
themselves
in
such
a
perswasion
against
all
their
Sufferings
:
For
,
to
such
only
is
this
consolation
held
forth
,
it
shall
be
well
with
them
that
fear
God
,
9.
The
true
fear
of
God
is
mainly
known
by
the
Souls
seting
it self
before
the
Face
of
the
Lord
,
apprehending
him
a
Present
God
and
witness
of
all
its
Actions
,
doing
all
as
in
his
sight
;
they
fear
God
indeed
who
so
apprehend
his
greatness
and
Terrour
,
as
not
to
flee
from
him
;
his
goodness
so
as
to
draw
neer
him
;
and
so
set
themselves
still
as
in
his
Countenance
:
For
so
the
Fear
of
God
is
here
explained
,
that
it
is
a
fear
before
him
,
or
(
as
the
word
is
in
the
Original
)
a
Fear
before
his
Face
.
10.
Proper
and
positive
Language
is
wanting
to
express
how
ill
it
shall
go
with
Wicked
Men
,
when
the
Lords
patience
toward
them
is
expired
,
and
wrath
proportionable
to
their
Sins
is
measuring
out
unto
all
Eternity
.
Therefore
doth
the
Spirit
of
God
here
and
elsewhere
.
Isai.
3.11
.
express
the
punishment
of
the
Wicked
Negatively
,
which
imports
more
positive
Torment
and
wrath
than
words
can
be
found
to
express
.
But
it
shall
not
be
well
with
the
Wicked
.
11.
How
long
soever
the
Days
of
Wicked
Men
may
be
prolonged
,
even
beyond
the
Dayes
of
many
Godly
,
who
are
taken
away
from
the
Evil
to
come
,
yet
shall
they
never
be
drawn
out
to
that
length
which
they
desire
or
imagine
,
that
would
indeed
be
an
Eternity
of
time
,
so
that
in
this
respect
they
never
live
out
half
their
Days
,
Psal.
55.23
.
For
(
saith
he
)
Neither
shall
his
days
be
prolonged
.
12.
Though
for
the
shortness
and
frailty
of
this
temporal
Life
,
the
Days
or
Life
of
both
Godly
and
Wicked
be
but
as
a
Shadow
,
in
comparison
of
that
substantial
Eternal
Life
which
is
afterward
,
yet
the
Days
and
Life
of
the
Wicked
being
compared
with
that
substantial
and
solid
Life
of
communion
with
God
,
which
the
Godly
have
begun
here
,
and
continued
thro'
all
Eternity
,
are
but
as
the
Shadow
of
a
Life
and
Days
:
For
so
are
they
here
called
,
his
Days
which
are
as
a
shadow
.
13.
As
the
want
of
that
Filial
or
Sonly
Fear
of
the
Lord
which
was
described
(
Doct.
8
)
is
the
cause
of
all
the
other
Sins
of
Wicked
Men
,
so
is
it
also
a
clear
evidence
of
Eternal
wo
and
Misery
to
come
upon
them
,
though
they
be
for
the
present
spared
,
and
prospering
in
their
Sins
.
For
so
is
it
here
sett
down
as
the
cause
of
Judgement
certainly
coming
upon
them
,
Because
they
fear
not
God
.
Ver.
14.
There
is
a
Vanity
which
is
done
upon
the
earth
,
that
there
be
just
men
to
whom
it
happeneth
according
to
the
work
of
the
Wicked
:
again
there
be
wicked
men
to
whom
is
happens
according
to
the
work
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
,
than
to
eat
and
drink
and
be
merry
:
for
that
shall
abide
with
him
of
his
Labour
,
the
days
of
his
life
,
which
God
giveth
him
under
the
Sun
.
THat
the
former
Consolation
may
be
the
sweeter
to
the
Godly
under
their
sufferings
from
Wicked
Men
,
in
prosperity
,
He
doth
First
,
repeat
the
ground
of
their
discouragement
,
to
wit
,
that
the
Godly
are
dealt
with
for
their
outward
lot
,
as
if
they
were
the
worst
Men
in
the
World
:
and
on
the
contrary
,
Dispensations
are
favourable
to
the
worst
of
Men
as
if
they
were
the
best
Servants
that
God
had
in
the
World
.
And
he
saith
it
Happens
thus
,
not
as
if
it
fell
out
without
the
foreknowledge
,
or
predetermination
and
providence
of
God
,
but
that
it
is
ordinarily
so
,
and
that
Men
generally
see
not
the
Reason
of
it
:
For
the
word
in
the
Original
is
,
it
Touches
,
or
Hits
so
upon
the
Wicked
and
the
Just
.
Next
.
He
passes
Sentence
upon
this
,
both
in
the
beginning
and
close
of
the
verse
,
there
is
a
Vanity
(
saith
he
)
and
again
this
is
Vanity
,
which
is
not
to
be
understood
as
if
he
had
censured
the
Wise
and
Righteous
Providence
of
God
in
permitting
and
ordering
things
so
to
fall
forth
.
But
it
is
Vanity
in
two
Respects
1.
In
so
far
as
it
is
the
fruit
of
Mens
Corruption
who
are
instruments
in
it
,
especially
Wicked
Men
in
Authority
,
whom
he
mainly
eyes
all
along
this
Chapter
,
it
flows
from
,
and
doth
evidence
the
Vanity
of
their
minds
,
their
Corrupt
,
and
Wicked
Humours
,
which
are
called
by
this
name
Vanity
in
Scripture
,
that
they
do
prefer
and
reward
Wicked
Men
,
as
if
they
were
Righteous
,
and
oppress
and
bear
down
the
Godly
,
as
if
they
were
the
worst
of
Men
,
this
is
their
Vanity
.
2.
It
is
Vanity
,
in
so
far
as
it
proves
the
emptiness
,
or
insufficiency
of
any
earthly
condition
for
giving
Man
true
contentment
,
and
Happiness
,
seing
things
are
necessarily
and
wisely
ordered
so
to
fall
forth
upon
the
Earth
,
Happiness
cannot
be
had
in
it
.
Thirdly
,
He
directs
to
one
particular
remedy
of
that
discouragement
which
readily
is
occasioned
by
the
sight
of
these
Dispensations
,
Then
saith
he
,
I
commended
Mirth
,
not
carnal
Mirth
,
which
Men
have
in
giving
up
themselves
to
sensual
pleasures
,
as
is
clear
by
considering
the
ground
whereupon
he
presses
this
same
sort
of
Mirth
in
the
following
Chapter
ver
,
7
,
to
wit
,
Gods
acceptation
of
Mens
works
,
and
therefore
it
must
be
a
spiritual
Rejoicing
in
God
,
as
the
effect
of
Mens
Faith
,
auent
the
Blessed
Issue
of
their
Troubles
,
formerly
spoken
of
,
and
it
is
the
same
with
that
frame
of
Spirit
which
the
primitive
Christians
had
in
a
suffering
time
,
while
they
are
said
to
eat
their
Meat
with
Gladness
and
singleness
of
Heart
,
Act.
2.46
.
And
this
he
doth
in
the
fourth
place
commend
by
two
Reasons
.
1.
Because
there
is
nothing
better
on
Earth
for
a
Man
,
than
to
study
cheerful
submission
to
God
,
in
the
use
of
such
Creature
Comforts
as
he
allows
upon
him
,
what
ever
the
measure
of
them
be
,
and
whatever
the
Dispensations
of
God
be
with
him
,
it
is
his
best
,
under
the
Sun
,
to
rejoice
in
God
,
and
to
stir
up
his
heart
by
the
holy
and
cheerful
use
of
the
common
Comforts
of
the
Creatures
,
to
the
expectation
of
a
better
Life
above
the
Sun
.
2.
As
this
is
the
best
of
it
here
,
so
this
is
made
sure
to
the
Godly
,
it
shall
abide
with
him
,
not
as
if
every
one
of
the
Godly
did
always
attain
to
actual
rejoicing
in
God
;
but
that
it
is
the
Lords
constant
allowance
to
them
,
and
if
they
do
make
use
of
it
,
walking
in
his
fear
and
obedience
,
they
may
have
his
joy
fulfilled
in
themselves
,
and
no
man
shall
take
it
from
them
,
amidst
all
sad
changes
,
no
cross
shall
marr
it
all
the
days
which
God
giveth
them
under
the
Sun
.
Hence
Learn
.
1.
As
the
Ministers
of
Christ
should
be
careful
to
hold
forth
consolations
to
the
Godly
,
while
they
are
threatning
the
Wicked
,
so
if
they
would
make
these
consolations
effectual
for
their
Comfort
,
they
must
insist
upon
the
Discouragements
which
marr
their
Comfort
by
them
,
lest
if
they
simply
hold
forth
suitable
consolation
,
and
do
not
branch
out
the
discouragements
to
which
these
consolations
are
to
be
applied
,
People
may
think
Preachers
little
acquainted
with
the
dint
of
the
Temptations
,
wherewith
they
wrestle
,
Therefore
Solomon
having
given
to
the
Godly
that
consolation
that
it
shall
go
Well
with
them
.
comes
here
to
describe
these
Dispensations
and
Events
which
often
marr
their
Comfort
.
There
is
a
just
man
to
whom
it
happeneth
according
to
the
work
of
the
Wicked
&c.
2.
The
Lord
sees
it
fitting
that
the
best
of
his
Children
should
meet
with
as
hard
usage
in
the
World
,
as
the
worst
of
Men
have
done
,
or
could
indure
in
their
mortal
state
,
and
this
he
does
that
he
may
mortify
their
corruptions
,
and
prevent
their
sharing
with
the
Wicked
in
their
future
Lot
1
Cor.
11.32
.
that
he
may
try
and
so
manifest
to
themselves
and
others
,
the
reality
of
their
Faith
,
Patience
,
Love
,
and
other
Graces
Jam.
1.3
.
For
There
is
a
just
man
to
whom
it
happens
according
to
the
work
of
the
Wicked
.
3.
The
Lords
outward
dealing
with
the
worst
of
Men
,
may
seem
so
favourable
and
sweet
to
them
for
the
present
,
as
if
they
were
the
best
servants
that
he
had
upon
the
earth
,
that
he
may
thereby
invite
them
to
ingage
themselves
in
his
Service
Rom.
2.4
.
and
may
heap
Coals
of
fire
upon
their
Head
if
they
will
not
:
For
this
is
the
other
part
of
this
Dispensation
,
There
be
wicked
men
to
whom
is
happeneth
according
to
the
work
of
the
Righteous
.
4.
It
is
only
in
this
state
that
we
are
in
upon
Earth
,
that
matters
fall
forth
thus
:
in
the
other
life
the
difference
of
Dispensations
with
the
Godly
and
the
Wicked
shall
be
fully
clear
,
For
saith
he
,
There
is
a
Vanity
which
is
done
upon
the
Earth
(
we
may
be
sure
no where
else
)
a
just
man
to
whom
it
happeneth
according
to
the
work
of
the
Wicked
.
5.
However
the
Lords
Dispensation
in
ordering
outward
things
to
fall
forth
to
the
Godly
and
Wicked
,
as
is
here
exprest
,
be
most
wise
and
Holy
,
yet
the
same
as
men
ate
instrumental
in
it
,
proves
their
condition
here
to
be
Vain
,
that
is
,
that
Happiness
cannot
be
had
by
the
injoyment
of
things
earthly
,
and
that
every
man
is
Vain
who
seeks
it
in
them
:
For
Solomon
reflecting
not
upon
the
Lords
Dispensation
in
ordering
things
thus
,
but
upon
mens
corruption
,
and
their
Lot
in
this
World
passes
this
sentence
,
There
is
a
Vanity
which
is
done
upon
the
Earth
.
&c.
and
again
this
is
Vanity
.
6.
The
Children
of
the
Lord
should
not
only
make
Conscience
of
rejoicing
and
Spiritual
Mirth
,
when
Dispensations
are
favourable
and
according
to
their
mind
,
but
when
they
are
most
grievous
to
carnal
Sense
,
and
Reason
;
If
they
can
then
rejoice
,
the
power
of
divine
consolations
,
and
the
reality
of
their
Faith
will
be
most
apparent
:
For
it
is
when
is
happens
to
the
just
according
to
the
work
of
the
Wicked
,
and
contrary
,
that
Solomon
commends
this
frame
of
Spirit
to
be
studied
by
the
Godly
,
then
I
commended
Mirth
&c.
7.
To
rejoice
in
God
,
and
to
comfort
our selves
in
the
hope
of
the
promised
reward
,
and
so
cheerfully
to
submit
to
the
worst
that
can
befall
us
in
his
way
,
is
the
best
condition
a
Child
of
God
can
be
in
,
in
this
World
,
spiritual
Joy
and
Cheerfulness
being
that
which
makes
all
duties
savoury
and
acceptable
to
God
.
2
Cor.
9.7
is
blest
with
encrease
of
strength
for
every
duty
and
difficulty
Neh
8.10
.
keeps
the
Soul
fit
for
farther
manifestations
of
his
love
Isai.
64.5
.
And
commends
Religion
,
making
it
lovely
to
others
Act.
2.46.47
.
For
he
gives
this
as
a
Reason
why
he
commended
Mirth
,
because
a
man
hath
nothing
better
under
the
Sun
,
then
to
eat
and
drink
and
to
be
Merry
,
to
wit
in
a
spiritual
and
holy
manner
.
8.
The
Lords
People
should
not
only
draw
matter
of
rejoicing
from
his
word
and
promises
.
Psal.
119.50
.
And
from
the
special
tastes
of
his
Love
which
he
bestows
upon
them
.
Cant.
1.4
.
But
even
from
their
common
creature
comforts
,
and
they
cannot
but
do
so
,
if
they
take
them
all
as
streams
flowing
from
the
fountain
of
Gods
special
Grace
and
love
to
them
Gen.
33.5
.
And
if
they
do
not
this
,
they
have
but
the
Beasts
Happines
:
For
there
is
nothing
better
,
then
to
eat
and
drink
,
and
so
upon
that
occasion
to
be
Merrie
in
the
Lord
,
9.
However
that
measure
of
outward
Comforts
,
such
as
Meat
,
Drink
and
the
like
,
which
the
Lord
allows
upon
his
people
,
be
sometimes
less
,
and
sometimes
more
,
and
the
best
of
them
may
be
put
to
great
straits
for
want
of
these
things
yet
as
much
of
them
as
may
occasion
their
Joy
in
him
,
they
shall
never
want
,
as
long
as
God
mindes
to
continue
Life
with
them
,
and
take
service
from
them
,
when
they
have
nothing
they
shall
be
as
if
they
possest
all
things
,
being
taught
of
him
to
have
and
to
want
,
and
in
all
estates
to
be
content
:
For
in
this
sense
it
is
his
constant
allowance
to
his
own
,
That
shall
abide
with
him
of
his
Labour
,
the
days
of
his
life
which
God
giveth
him
.
10.
Spiritual
Mirth
and
joy
in
God
,
occasioned
by
the
use
of
creature
Comforts
,
is
only
allowed
upon
these
,
who
are
painfully
imployed
in
some
honest
Labour
,
both
outward
in
their
callings
,
and
spiritual
in
the
practise
of
commanded
duties
,
and
not
upon
those
who
live
in
idleness
,
or
eat
and
drink
the
gain
of
Falshood
and
oppression
:
For
(
saith
he
)
that
shall
abide
with
him
of
his
Labour
.
11.
It
is
only
under
the
Sun
that
Creature
Comforts
are
useful
to
provoke
to
spiritual
joy
,
and
there
only
men
are
called
to
Labour
that
they
may
have
these
,
and
joy
in
the
use
of
them
:
When
they
are
above
the
Sun
,
they
shall
rest
from
their
Labour
and
shall
not
need
to
Eat
and
Drink
that
they
may
Rejoice
,
but
shall
have
abundant
Joy
in
the
immediate
Fruition
of
the
Lords
presence
:
For
,
this
only
abides
with
man
of
his
Labour
,
the
days
of
his
Life
,
which
God
gives
him
under
the
Sun
:
He
hath
this
expression
under
the
Sun
,
twice
in
this
verse
,
to
draw
the
hearts
of
the
Godly
to
long
for
that
better
Condition
above
the
Sun
.
Ver.
16.
When
I
applied
mine
heart
to
know
Wisdom
,
and
to
see
the
Business
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
work
of
God
,
that
a
man
cannot
find
out
the
work
that
is
done
under
the
Sun
:
because
though
a
man
Labour
to
seek
it
out
yet
he
shall
not
find
it
:
yea
farther
though
a
wise
man
think
to
know
it
,
yet
shall
he
not
be
able
to
find
it
.
THe
Preacher
having
commended
the
study
of
Heavenly
Wisdom
,
and
shewn
how
the
Lord's
People
by
the
use
thereof
may
have
Comfort
under
the
sadest
Dispensations
;
He
doth
here
by
relating
his
own
experience
labour
to
humble
all
the
Students
of
that
Wisdom
,
in
the
sense
of
their
own
weakness
,
and
impotency
to
comprehend
Fully
,
or
to
satisfaction
,
the
Works
of
God's
Providence
in
the
Government
of
this
World
,
especially
these
Dispensations
which
seem
so
favourable
to
the
Wicked
,
and
severe
to
the
Godly
,
that
so
they
may
be
brought
to
Reverence
,
and
submit
unto
the
Soveraignity
,
and
unsearchable
Wisdom
of
God
manifested
in
these
Dispensations
,
though
they
cannot
satisfy
themselves
as
to
the
Reasons
of
them
,
nor
reconcile
the
difference
which
seems
to
be
between
the
Promises
and
the
Threatnings
of
the
Word
,
upon
the
one
part
,
and
the
dealing
of
the
Lord
with
Good
and
Bad
upon
the
other
.
This
seems
to
be
the
main
scope
of
these
two
Verses
,
and
in
expressing
hereof
,
Solomon
doth
First
give
account
of
his
painful
Study
to
understand
the
Mind
of
God
in
his
Dispensations
,
and
this
in
several
Particulars
.
1.
His
seriousness
therein
,
he
applied
,
or
as
the
Word
is
,
He
gave
away
his
Heart
to
know
Wisdom
.
This
to
know
Wisdom
,
is
not
a
Tautology
,
but
it
is
to
get
the
experimental
and
heart
affecting
Knowledge
,
as
the
Expression
signifies
,
of
what
he
did
in
some
measure
know
,
or
that
he
laboured
so
to
reflect
upon
his
own
knowledge
,
as
he
might
be
sutably
affected
therewith
.
2.
He
shews
how
large
the
subject
of
his
study
was
,
The
Business
that
is
done
upon
the
Earth
.
Business
,
as
the
Word
signifies
,
is
the
humbling
and
toilsome
exercise
which
God
carves
out
to
Men
,
and
which
Men
undertake
in
the
World
;
so
that
the
object
of
his
Study
,
was
both
Humane
Affairs
,
and
Divine
Dispensations
,
which
are
both
to
be
considered
in
one
and
the
same
thing
.
3.
His
extraordinary
diligence
and
pains
in
that
study
,
which
he
doth
modestly
propose
in
the
third
person
,
as
if
he
were
speaking
of
others
,
There
is
(
saith
he
)
that
neither
Night
nor
Day
taketh
sleep
,
which
though
it
may
be
true
of
Mens
excessive
care
,
and
anxiety
about
things
Worldly
,
or
of
their
pains
in
the
study
of
Knowledge
;
yet
by
the
Scope
and
Cohesion
of
these
two
Verses
,
wherein
he
relates
only
his
own
experience
,
it
is
most
fitting
to
apply
it
to
himself
as
speaking
modestly
of
his
own
pains
in
the
person
of
others
,
as
Paul
doth
.
2
Cor.
12.1
.
The
4.
Thing
concerning
his
study
,
is
the
main
and
principal
subject
thereof
.
Then
(
saith
he
)
I
beheld
all
the
Works
of
God
;
The
meaning
is
,
that
while
he
was
exercised
as
he
hath
exprest
in
the
former
three
Particulars
,
the
main
thing
that
took
up
his
Heart
was
to
understand
what
the
Lord
intended
by
all
his
Dispensations
,
so
far
as
the
Light
of
the
Word
,
and
Spirit
of
God
might
lead
him
,
and
what
was
the
use
God
would
have
Men
to
make
of
all
these
,
this
was
his
Study
.
Next
,
He
gives
account
of
his
success
in
this
painful
Study
,
and
that
was
,
he
had
learned
one
profitable
Lesson
,
namely
that
he
was
a
bad
Scholar
,
and
so
might
every
Man
find
himself
,
he
found
,
That
a
Man
cannot
find
out
the
Work
of
God
,
which
may
be
either
applied
to
Men
in
Nature
improving
their
natural
parts
,
with
that
common
assistance
and
influence
which
is
not
ordinarly
denied
unto
them
,
to
the
outmost
;
And
then
the
meaning
is
,
that
they
cannot
find
out
any
thing
conducing
to
their
true
Happiness
:
Or
it
may
be
applied
to
Men
indued
with
Saving
Knowledge
,
and
having
God's
Spirit
present
with
them
,
in
the
measure
that
he
sees
fitting
;
And
so
the
meaning
is
,
they
cannot
in
this
state
fully
comprehend
nor
know
all
that
is
to
be
known
of
God
in
his
Dispensations
.
And
Thirdly
,
He
giveth
the
reason
of
this
deficiency
,
taken
from
Mans
weakness
,
and
this
he
illustrats
by
supposing
him
to
have
four
Advantages
in
his
Study
.
1.
Suppose
he
take
never
so
much
pains
and
labour
in
the
use
of
means
.
2.
Suppose
his
search
be
never
so
accurat
,
as
is
imported
in
that
Expression
;
though
a
Man
Labour
(
which
signifies
painfully
to
labour
)
to
seek
it
out
,
the
Word
signifies
to
seek
seriously
and
assiduously
.
3.
Suppose
him
to
have
a
Stock
of
Wisdom
to
trade
with
in
his
Study
,
and
that
of
the
best
sort
:
For
in
this
Book
,
the
Godly
,
or
the
Person
indued
with
Saving
Knowledge
is
ordinarly
designed
by
the
Name
,
The
Wise
Man
.
And
4.
Suppose
this
Wise
Man
to
have
a
fixed
Resolution
,
and
to
have
engaged
himself
expressly
never
to
give
over
his
search
.
Though
he
think
to
know
it
,
the
Word
is
,
though
he
Say
it
,
or
though
he
Purpose
it
,
yet
he
shall
not
be
able
to
find
it
,
or
comprehend
it
fully
,
so
as
he
may
be
satisfied
with
any
measure
of
Knowledge
he
hath
attained
,
but
must
Adore
and
Reverence
God
,
as
most
Righteous
,
Wise
and
Holy
in
all
his
Dispensations
,
though
he
cannot
see
a
reason
of
many
of
them
;
yea
though
the
contrary
should
appear
to
his
Carnal
Reason
and
Sense
.
Hence
Learn
1.
So
dull
are
the
Hearts
of
the
Best
in
taking
up
things
profitable
,
and
so
apt
to
weary
and
wander
in
the
study
thereof
,
that
both
Ministers
in
study
of
the
Truth
,
and
People
in
hearing
of
it
delivered
,
have
need
frequently
and
seriously
to
Apply
and
give
up
their
Hearts
of
new
to
the
same
,
and
to
be
exhorted
to
Attention
.
For
Solomon
often
before
hath
exprest
this
his
serious
and
accurate
study
of
the
Truth
,
and
here
he
doth
it
again
,
importing
that
he
held
his
Heart
to
it
,
and
that
those
who
should
read
or
hear
this
Book
would
need
often
such
a
new
Preface
as
is
here
,
to
quicken
their
Attention
,
When
I
applied
,
or
gave
my
Heart
away
to
know
Wisdom
,
&c.
2.
Even
those
who
have
attained
to
most
distinct
apprehensions
of
the
Truth
,
and
such
clear
Conceptions
of
these
Observations
which
ought
to
be
made
upon
the
Lord's
Dispensations
,
as
they
may
be
able
to
inform
and
instruct
others
thereanent
,
ought
not
to
satisfy
themselves
herewith
,
but
must
reflect
upon
their
own
knowledge
of
these
things
,
that
they
may
get
their
Hearts
affected
sutably
to
those
Impressions
of
the
Wisdom
,
Power
,
Justice
,
Love
,
and
other
Properties
of
God
which
may
be
seen
in
his
Dispensations
,
and
must
enrich
themselves
with
particular
instances
of
the
things
they
know
,
and
have
observed
concerning
the
Lord's
dealing
with
particular
Persons
in
such
and
such
Cases
,
that
their
knowledge
may
become
experimental
.
For
this
is
to
know
Wisdom
,
to
which
Solomon
gave
away
his
Heart
;
When
I
applied
my
Heart
to
know
Wisdom
.
3.
They
that
would
grow
in
Saving
Knowledge
must
not
only
study
the
Scriptures
,
and
Works
of
Creation
,
Col.
3.16
.
Ps.
19.1
.
but
they
must
also
Apply
their
Hearts
to
the
serious
consideration
of
God's
Works
of
Providence
in
the
World
,
that
they
may
see
how
consonant
these
are
to
the
Word
,
how
Threatning
and
Promises
are
by
these
daily
fulfilled
,
and
likewise
to
the
consideration
of
the
Carriage
and
Businesses
of
Men
,
both
their
painful
toil
and
labour
in
their
sinful
Courses
,
that
they
may
see
their
folly
,
and
detest
their
way
;
and
the
pains
of
good
Men
in
what
is
right
,
that
they
may
approve
thereof
,
draw
matter
of
Praise
there
from
,
and
be
provoked
to
imitation
:
For
all
this
is
comprehended
under
the
object
of
Solomon's
study
,
And
to
see
the
Business
that
is
done
upon
the
Earth
.
4.
Not
only
are
Men
who
serve
Mammon
and
their
Lusts
,
excessive
in
their
pains
,
and
for
love
to
their
Idols
cruel
to
themselves
;
but
even
the
best
of
God's
Children
in
their
most
approven
Studies
,
are
sometimes
in
hazard
to
exceed
in
pains
also
,
partly
through
love
to
their
own
Credit
,
and
partly
for
want
of
humble
dependance
on
God
,
which
abates
the
anxious
intention
of
their
Spirits
,
and
sweetens
their
Study
.
For
as
this
Expression
,
which
seems
to
import
some
excess
in
pains
,
seing
the
Night
is
appointed
for
Man's
rest
,
and
then
the
Lord
useth
to
give
his
Beloved
sleep
,
is
true
of
wicked
Men
,
so
may
it
be
taken
here
especially
in
reference
to
Solomon
himself
in
regard
of
his
pains
in
his
study
,
There
is
that
neither
Night
nor
Day
seeth
sleep
with
his
Eyes
.
5.
It
is
Wisdom
in
Men
to
relate
modestly
their
own
pains
for
attaining
to
Knowledge
,
and
not
to
speak
of
themselves
as
if
they
were
singular
therein
,
though
their
pains
were
never
so
great
,
lest
they
appear
to
be
seeking
their
own
Commendation
,
and
so
marr
the
success
of
their
great
pains
.
For
Solomon
speaking
of
himself
,
speaks
as
it
were
of
others
as
no
less
painful
than
he
,
There
is
(
saith
he
)
that
neither
Night
nor
Day
sees
Sleep
.
&c.
6.
They
that
would
become
truly
Wise
,
and
would
gain
experimental
and
heart
affecting
Knowledge
,
by
studying
the
Events
that
fall
out
in
the
World
,
they
must
not
stay
their
Thoughts
upon
Men
,
Instruments
and
second
Causes
,
but
must
raise
their
Minds
to
the
first
Cause
,
and
exercise
their
Thoughts
mainly
upon
his
Work
,
that
they
may
see
what
Properties
of
his
are
written
upon
all
Events
,
as
they
are
His
Work
,
and
what
use
should
be
made
of
them
for
stamping
the
Heart
with
a
Holy
Fear
of
offending
him
,
and
for
encouraging
his
People
in
his
Service
,
seing
these
are
mainly
intended
by
him
in
his
working
,
and
must
look
upon
all
things
that
fall
out
as
one
intire
Work
in
God's
Hand
,
so
shall
they
see
that
what
is
Foolishly
,
Sinfully
,
and
Unjustly
acted
by
Instruments
,
the
same
is
Wisely
,
Holily
and
Righteously
managed
by
the
Lord
:
For
when
Solomon
applied
his
Heart
to
know
Wisdom
,
and
to
see
the
Business
that
is
done
upon
the
Earth
,
then
(
saith
he
)
I
beheld
all
the
Work
of
God
:
That
was
his
main
Study
.
7.
Though
the
sincere
Student
of
Saving
Knowledge
may
be
sure
of
success
and
progress
in
that
Study
,
Hos.
6.3
.
and
some
sweetness
to
compense
his
pains
,
Ps.
92.4
.
and
111.2
.
and
even
the
study
of
common
and
natural
things
that
are
within
the
compass
of
a
Mans
station
,
uses
to
be
blest
with
Divine
Instruction
.
Isa.
28.26
.
yet
none
can
expect
in
this
Life
fully
to
comprehend
all
that
may
be
known
of
God
in
any
of
his
Works
,
or
to
find
them
out
so
as
to
satisfy
their
Carnal
Reason
,
but
must
still
be
humble
,
and
reverence
the
unsearchable
depth
of
his
Wisdom
.
For
this
is
it
which
Solomon
found
after
his
most
serious
search
,
that
a
Man
cannot
find
out
the
Work
that
is
done
under
the
Sun
.
8.
As
the
Man
that
hath
found
his
own
inability
to
find
out
in
a
comprehensive
and
satisfactory
way
,
any
Work
of
God
,
hath
found
something
worth
his
pains
,
to
humble
him
,
and
make
him
reverence
God's
Wisdom
,
so
even
this
much
cannot
be
found
out
till
after
great
pains
,
and
especially
till
we
study
Events
as
they
are
God's
Work
.
While
one
Man
studies
the
Business
of
another
,
he
may
easily
think
to
find
him
out
,
and
to
reach
and
over
reach
by
his
Wit
,
the
work
of
one
like
himself
.
For
Solomon
speaks
of
this
as
some
considerable
success
of
his
pains
,
which
he
had
after
Applying
his
Heart
,
and
beholding
all
things
as
God's
Work
,
that
he
found
at
last
,
That
a
Man
cannot
find
out
the
Work
of
God
.
9.
Suppose
a
Man
to
be
never
so
indefatigable
in
pains
and
study
,
to
have
never
so
vast
and
comprehensive
an
Understanding
,
to
have
very
great
confidence
of
success
,
(
which
sometimes
much
advances
it
,
)
and
never
so
great
Desires
and
fixed
Purposes
of
Heart
to
grow
in
Knowledge
,
he
must
if
he
know
himself
aright
,
after
all
his
pains
be
humbled
in
the
sense
of
his
Short-coming
,
and
when
he
hath
sounded
deepest
by
his
Witt
,
whether
Natural
,
acquired
,
or
infused
,
must
still
acknowledge
he
cannot
find
the
bottom
of
the
unsearchable
depth
of
the
Wisdom
and
Knowledge
of
God
,
which
is
to
be
seen
in
his
Dispensations
.
For
this
Solomon
found
in
his
own
experience
,
and
by
relating
it
here
,
labours
to
bring
others
to
the
acknowledgement
of
it
,
That
a
Man
cannot
find
out
the
work
of
God
,
because
though
a
Man
labour
to
find
it
,
yea
though
a
wise
Man
think
to
know
it
,
he
shall
not
be
able
.
10.
The
cause
of
Man's
inability
to
find
out
clearly
the
Mind
of
God
in
his
Works
,
is
to
be
found
in
himself
,
whose
Understanding
is
darkened
,
and
ruined
by
the
Fall
,
and
is
but
in
repairing
during
his
abode
here
;
the
Vanity
and
Corruption
of
his
Mind
and
Affections
,
draws
him
still
back
from
profitable
,
to
the
study
of
unprofitable
things
,
and
his
Body
being
so
weak
that
it
cannot
sufficiently
assist
his
Mind
in
the
use
of
means
necessary
for
making
progress
in
Knowledge
.
For
Solomon
here
doth
often
mind
Man
of
his
inability
and
weakness
as
the
cause
of
his
not
finding
out
the
work
of
God
,
while
he
saith
,
A
Man
cannot
find
out
the
work
of
God
,
because
though
a
Man
labour
to
seek
it
out
,
he
shall
not
find
it
,
yea
though
a
Wise
Man
seek
,
&c.
11.
Even
these
that
are
indued
with
Saving
Knowledge
,
have
often
this
mixture
of
Corruption
,
which
proves
the
imperfection
of
their
Knowledge
,
and
much
hinders
their
progress
,
that
they
imagine
themselves
much
more
able
than
they
are
to
comprehend
the
Mind
of
God
,
and
promise
to
themselves
greater
success
in
their
Pains
than
they
have
ground
for
,
For
Solomon
here
supposes
even
the
Wise
Man
(
which
,
in
his
writtings
,
is
the
ordinary
designation
of
the
truly
Gracious
)
to
think
that
he
shall
find
out
that
which
is
impossible
to
be
found
out
.
Yea
farther
though
a
Wise
man
think
to
know
it
,
yet
shall
be
not
be
able
to
find
it
.
CHAP.
IX
.
THE
ARGUMENT
THE
Wise
mans
Scope
in
this
Chap.
being
to
further
the
true
peace
of
the
Godly
,
and
to
prevent
the
disquiet
which
might
arise
from
the
mis-judging
of
,
and
miscarrying
under
,
the
various
Dispensations
of
God
mentioned
in
the
former
chap.
He
doth
in
the
First
part
of
this
chap
,
unto
the
ver.
7.
After
his
profession
of
his
serious
study
of
the
works
of
God
,
notwithstanding
of
the
forementioned
inability
in
man
satisfyingly
to
comprehend
them
;
and
his
purpose
to
publish
and
explain
what
by
this
study
he
should
attain
to
of
them
for
the
benefit
of
the
Church
,
ver.
1.
Sett
down
some
useful
Remarks
he
had
made
upon
the
Lords
providences
and
mens
dipositions
and
carriages
under
them
.
As
I.
That
the
imbracers
of
Christ
,
right
entertainers
of
the
Spirit
of
Sanctification
,
and
Students
of
spiritual
Wisdom
whereby
they
may
know
how
to
please
God
;
They
and
all
their
service
and
matters
are
not
only
under
his
general
providence
and
dominion
as
all
other
things
are
,
but
under
his
special
favour
direction
and
protection
for
their
good
,
ver
1.
II.
That
neither
Gods
special
love
nor
his
hatred
can
be
infallibly
concluded
either
by
persons
themselves
or
others
,
from
the
outward
events
that
are
common
to
good
and
bad
,
ver.
1.
III.
(
which
evinceth
the
former
Remark
)
what
ever
difference
the
Lord
put
betwixt
the
Godly
and
the
wicked
in
his
outward
Dispensations
at
sometimes
and
in
some
cases
,
yet
in
his
ordinary
course
of
Providence
,
mercies
and
miseries
come
alike
to
them
both
,
ver
2.
And
upon
occasion
of
this
that
they
may
the
better
know
special
love
or
hatred
which
cannot
be
known
by
outward
events
,
he
giveth
the
different
descriptions
of
these
two
parties
thus
alike
dealt
with
as
to
outward
events
.
Calling
the
one
1
,
Righteous
in
regard
of
the
imputed
rightousness
of
Christ
,
and
begun
inherent
Righteousness
,
2
Good
,
having
good
in
themselves
and
Communicative
of
it
to
others
3
,
Clean
,
tho'
not
from
the
inhesion
and
pollution
;
yet
from
the
dominion
and
guilt
of
Sin
,
still
washing
themselves
in
the
fountain
of
Christs
Blood
,
4.
Sacrificers
,
that
is
conscionable
and
spiritual
Worshipers
,
5.
Fearers
of
an
Oath
,
as
being
ready
to
perform
lawful
Oaths
both
to
God
and
man
,
and
affraid
of
rash
and
sinful
Oaths
.
And
he
calleth
the
other
,
1.
Wicked
or
restless
in
sin
.
2.
unclean
,
being
under
the
Guilt
and
Pollution
of
Sin
,
3.
such
as
Sacrifice
not
,
being
neglecters
and
slighters
of
Gods
Worship
4.
Sinners
as
being
devoted
to
and
sold
under
Sin
,
5.
And
Swearers
,
as
taking
Gods
Name
in
Vain
,
and
adicted
to
rash
and
false
Swearing
,
ver.
2.
IV.
He
remarketh
the
bad
use
which
by
reason
of
Corruption
most
men
make
of
this
equality
of
Events
:
Not
only
the
Saints
through
unmortified
Corruption
may
thereby
be
discouraged
in
their
duty
,
Murmure
against
the
Lord
and
incline
to
side
with
the
Wicked
,
ver.
3.
But
especially
the
Wicked
are
thereby
the
more
imboldned
to
Sin
and
the
more
insolent
in
Sinning
.
ver.
3
,
Which
if
continued
in
will
terminate
both
in
the
first
and
second
Death
.
ver.
3.
And
V.
He
produceth
two
powerful
considerations
(
the
not
minding
of
which
may
be
the
cause
of
the
forementioned
abuse
of
this
equality
of
Dispensations
)
The
First
whereof
,
To
bring
the
Godly
to
a
cheerful
submission
under
an
afflicted
Lot
,
To
wit
,
That
the
sadest
condition
in
the
World
hath
advantages
with
it
,
which
rightly
improven
may
mitigate
the
bitterness
thereof
:
in
the
discovery
of
which
,
He
commends
the
state
of
natural
life
(
abstract
from
the
eternal
condition
)
even
tho'
attended
with
troubles
(
1
)
From
the
society
of
others
to
which
a
living
man
is
join'd
ver.
4.2
From
the
ground
of
hope
he
hath
that
his
life
tho'
for
present
sad
,
may
afterwads
be
bettered
,
ver.
4.
which
is
illustrated
by
a
proverbial
speech
importing
,
That
a
living
man
tho'
in
a
very
abject
condition
(
compared
to
a
Dog
)
is
preferable
to
the
most
eminent
man
(
resembled
by
a
Lyon
)
when
Dead
,
ver.
3.
And
3.
From
the
knowledge
they
have
or
may
have
of
the
certainty
of
Death
which
may
mind
them
of
preparing
for
it
,
by
a
right
improvement
of
the
comforts
of
this
life
and
a
cheerful
submission
under
their
afflictions
,
ver.
5.
The
Second
consideration
to
stirr
up
all
to
the
right
use
making
of
outward
comforts
,
is
the
certainty
and
necessity
of
parting
with
them
at
Death
;
Evidenced
,
1.
In
that
the
Dead
are
ignorant
of
the
estate
of
affaires
here
on
Earth
concerning
their
Estates
,
Relations
&c
:
ver.
5.
2.
That
at
Death
they
are
deprived
of
all
the
temporal
reward
and
fruit
of
their
pains
and
labour
.
ver
,
5.
3.
That
their
memory
which
they
design'd
to
perpetuat
shall
be
among
men
much
forgotten
,
ver.
5.
And
4.
Their
love
,
hatred
,
Envy
,
and
other
passions
as
to
their
way
of
exercise
here
upon
earthly
Objects
,
is
perished
,
ver.
6.
And
generally
that
they
are
no
more
that
way
concerned
in
things
under
the
Sun
as
they
were
when
here
upon
Earth
,
ver.
6
,
Secondly
,
In
the
second
part
of
this
Chap.
from
ver.
7.
To
the
end
,
are
contained
several
directions
as
proper
Remedies
against
that
despondency
and
disquiet
which
is
incident
to
the
Saints
under
an
afflicted
lot
,
and
may
arise
from
the
consideration
of
the
equality
of
outward
events
to
them
and
to
the
Wicked
,
I
The
First
whereof
is
the
holy
and
cheerful
use
of
creature
comforts
which
God
allows
upon
them
,
for
sweetning
their
life
unto
them
even
under
their
Crosses
.
ver.
7.8
.
and
9
,
Which
he
First
,
Instanceth
in
three
particulars
.
As
1.
in
reference
to
dyet
,
that
men
take
the
sober
,
sutable
,
and
christian
use
of
what
meat
and
drink
God
allows
them
for
encouraging
and
strengthening
them
in
his
service
ver.
7.2
.
As
to
Apparel
and
Ornaments
of
the
Body
,
that
they
make
use
of
such
comeliness
and
decency
in
Apparel
and
Ornaments
of
the
Body
,
as
their
station
will
permit
,
and
may
express
their
cheerfulness
even
under
their
Crosses
ver.
8.
And
3.
Conjugal
society
,
That
being
in
a
marriage-yoke
,
they
are
to
live
(
especially
the
Husband
who
is
to
proceed
in
the
duty
)
lovingly
and
cheerfully
together
,
ver.
9.
And
Secondly
,
presseth
by
three
Arguments
.
The
1.
taken
from
the
Lords
acceptation
of
their
persons
and
services
,
ver.
7.
The
2.
from
the
vanity
of
mans
life
and
its
subjection
to
so
many
miseries
,
ver.
9.
And
the
3.
From
the
Lords
designing
outward
Comforts
to
be
a
temporary
encouragement
and
portion
to
the
Godly
even
under
their
crosses
,
tho'
they
have
better
things
to
look
for
afterwards
,
ver.
9.
II.
A
second
direction
for
making
the
life
of
the
Godly
comfortable
to
them
under
a
sad
lot
and
for
right
improvement
of
the
former
comforts
allowed
on
them
under
it
,
Is
,
That
they
would
use
their
outmost
diligence
in
the
performance
of
all
commanded
duties
particularly
in
the
prosecution
of
the
duties
of
their
calling
,
ver.
10.
Which
he
presseth
by
an
Argument
taken
from
the
danger
of
their
being
deprived
of
opportunities
,
either
of
contriving
or
acting
of
good
,
by
Death
,
to
which
every
man
is
p●ssing
,
ver.
10.
III.
The
third
direction
is
humbly
to
expect
the
success
of
our
endeavours
not
from
our
own
promising
preparations
or
Abilities
,
but
from
God
;
and
that
we
be
not
perplexed
with
the
disappointments
incident
to
human
endeavours
,
ver.
11.12
.
Which
he
illustrats
,
1
,
By
setting
forth
his
own
serious
observation
of
the
disappointments
that
attend
human
affairs
,
ver.
11.2
.
He
giveth
several
instances
of
this
his
serious
Observation
in
things
most
promising
for
success
referable
not
only
to
natural
and
civil
,
but
also
spiritual
concerns
,
ver.
11.
3
,
He
affordeth
a
two
fold
cause
of
these
disappointments
,
The
one
is
the
not
acknowledging
the
Lords
foreknowledge
and
predetermination
of
all
events
and
their
fittest
opportunities
,
ver.
11.
The
other
is
,
not
consulting
the
word
and
spirit
of
God
for
finding
out
the
fittest
seasons
of
Actions
,
ver.
12.
And
4.
He
holdeth
out
what
sad
consequences
follows
the
not
depending
upon
Gods
secret
and
powerful
providence
in
things
,
and
ignorance
of
the
fit
seasons
of
actions
in
two
similitudes
of
Birds
and
Fishes
who
through
madadvertency
are
easily
insnared
.
ver.
12.
IV.
A
fourth
direction
in
order
to
the
forementioned
purpose
,
and
for
the
better
improvement
of
the
former
directions
,
Is
,
The
study
of
spiritual
wisdom
,
Illustrated
.
1
,
By
Solomons
serious
consideration
of
this
Wisdom
,
and
his
esteem
of
the
noble
effects
of
it
,
ver.
13.
2.
By
a
parable
,
or
supposed
history
or
(
it
may
be
)
some
particular
providence
falling
out
in
his
Fathers
or
his
time
of
the
deliverance
of
a
city
from
a
great
strait
by
the
wisdom
of
a
poor
man
,
when
other
means
were
wanting
or
did
fail
,
ver.
14.15
.
3.
By
mentioning
the
ungrateful
entertainment
that
this
poor
man
meeteth
with
,
notwithstanding
his
good
service
,
he
is
slighted
and
despised
ver.
15.
Hence
,
4.
He
inferreth
as
Wisdom
is
better
then
strength
so
when
men
want
external
advantages
,
they
are
by
most
men
misregarded
,
ver.
16.
V.
And
then
in
the
Conclusion
of
the
chap
,
He
doth
1.
Encourage
to
the
peaceable
prudent
and
humble
communication
and
imbracing
of
the
Doctrine
of
this
saving
Wisdom
even
when
it
may
not
well
be
publickly
avowed
,
and
tho'
by
most
despised
,
as
proving
more
acceptable
and
succesful
in
a
a
strait
,
than
the
most
publick
and
imperious
edicts
of
wicked
Rulers
among
their
flattering
and
foolish
Subjects
,
ver.
17.
2.
He
again
preferreth
this
spiritual
Wisdom
(
knowing
how
ready
we
are
to
undervalue
it
)
to
all
external
means
especially
where
it
is
wanting
,
ver.
18.
And
3.
That
one
or
few
of
these
wicked
persons
void
of
this
Wisdom
being
countenanced
,
followed
and
not
mourned
over
and
witnessed
against
may
deprive
a
whole
society
of
many
mercies
and
draw
on
great
judgements
upon
it
,
ver.
18.
CHAP.
IX
.
Ver.
1.
For
all
this
I
considered
in
mine
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
Vnclean
;
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
.
THe
scope
of
this
Chapter
being
to
instruct
the
Godly
how
to
judge
aright
of
the
Lords
Dispensations
,
and
how
to
carry
themselves
aright
under
them
,
so
as
they
may
have
true
peace
and
be
free
of
vexation
incident
to
them
,
Solomon
,
doth
First
shew
that
notwithstanding
of
mans
inability
to
find
out
or
clearly
understand
any
of
the
works
of
God
,
mentioned
in
the
close
of
the
former
Chapter
,
he
was
not
discouraged
in
the
study
of
them
,
but
gave
up
his
heart
to
know
what
might
be
known
,
and
purposed
to
declare
,
or
(
as
the
word
signifies
)
to
make
plain
and
clear
to
the
Church
of
God
,
All
this
,
namely
both
the
shortness
of
mans
wit
,
and
what
he
himself
had
found
out
.
Next
,
He
condescends
upon
three
very
useful
observations
which
he
had
made
upon
the
Lords
working
.
1.
That
the
Righteous
and
the
Wise
,
and
their
works
are
in
the
hand
of
God
:
by
these
denominations
the
Righeous
and
the
Wise
,
the
same
persons
in
the
same
state
are
designed
,
namely
,
such
as
are
fled
to
the
Righteousness
of
the
Messiah
,
and
are
studying
Heavenly
Wisdom
,
that
they
may
walk
unto
well-pleasing
,
those
persons
and
their
Works
,
or
(
as
the
word
is
)
their
Service
are
in
the
hand
of
God
,
whereby
is
meant
,
not
only
that
they
and
their
matters
are
under
the
dominion
of
his
Providence
,
as
all
things
are
Psal.
95.4
.
but
that
they
are
under
his
special
favour
and
protection
,
under
his
Fatherly
providence
for
their
Good
,
as
the
expression
signifies
,
when
it
is
applyed
to
the
Godly
,
Psal.
31.15
.
Joh
;
10.28
.
2.
The
second
is
,
No
man
knows
either
Love
or
Hatred
,
by
all
that
is
before
him
,
the
meaning
is
,
that
neither
the
special
Love
,
not
the
displeasure
of
God
,
can
be
known
to
men
themselves
or
to
others
by
these
things
that
are
before
them
that
is
by
outward
events
,
which
are
common
to
good
and
bad
:
For
of
these
things
only
as
no
certain
and
infallible
evidences
of
Gods
favour
and
love
he
speaks
in
this
place
,
as
will
appear
by
the
following
reason
,
so
that
they
do
manifestly
pervert
the
sense
of
this
Scripture
,
who
would
from
it
infer
that
no
comfortable
assurance
of
a
mans
being
in
a
state
of
favour
with
God
can
be
attained
unto
in
this
life
:
For
Solomon
only
excludes
outward
events
as
insufficient
evidences
of
Gods
love
or
hatred
,
as
is
clear
both
by
this
expression
in
the
first
verse
no
man
knows
Love
or
Hatred
by
what
is
before
them
,
or
(
as
it
is
in
the
Original
)
before
their
Face
,
and
by
the
following
words
;
but
doth
not
exclude
Gods
own
Graces
bestowed
upon
a
man
,
and
manifested
by
his
own
Spirit
,
1
Cor.
2
12.
from
having
evidences
of
his
Love
,
especially
considering
that
so
much
of
the
Scripture
is
written
for
that
end
,
that
his
people
may
know
that
he
loves
them
,
and
so
may
have
true
Comfort
.
1
Joh.
1.14
.
And
5.13
.
3.
The
Third
Observation
is
a
Reason
of
the
Second
,
that
all
things
come
alike
to
all
,
which
is
not
to
be
understood
as
if
the
Lord
did
not
sometimes
put
a
difference
between
the
Godly
and
the
Wicked
,
even
by
his
Dispensations
,
by
exeeming
the
Godly
from
these
Judgements
which
often
take
away
the
Wicked
,
as
is
clear
in
the
Examples
of
Noah
,
Lot
,
Nahab
,
and
others
,
but
the
meaning
is
,
that
the
Godly
and
the
Wicked
are
alike
prosperous
and
alike
afflicted
,
and
rather
the
Godly
are
under
the
sadest
of
Dispensations
;
and
that
he
speaks
of
outward
Events
,
or
as
the
Word
Event
signifies
,
Occurrences
of
Providence
,
is
yet
more
clear
by
the
following
words
,
There
is
one
Event
to
the
Righteous
and
the
Wicked
,
&c.
in
which
words
he
giveth
several
Denominations
or
Tittles
of
them
that
are
in
a
state
of
favour
,
and
them
that
are
not
,
pointing
at
their
different
state
and
qualifications
,
by
which
they
may
discern
themselves
and
others
also
,
so
far
as
is
fit
for
them
to
judge
,
whether
they
be
in
a
state
of
favour
or
not
,
although
they
cannot
judge
of
this
by
outward
Dispensations
.
As
for
the
Godly
they
are
called
1.
Righteous
,
not
for
any
perfect
and
personal
Righteousness
,
but
for
the
Righteousness
of
Christ
,
imputed
to
them
,
and
inherent
Holiness
begun
in
them
.
2.
They
are
Good
,
pointing
at
their
Bountiful
or
Edifying
Disposition
(
as
the
word
signifies
)
which
makes
them
study
to
do
good
to
others
,
thereby
resembling
their
Heavenly
Father
,
and
this
is
the
Mark
of
a
Justified
Person
.
3.
They
are
Clean
not
from
all
Sin
,
as
before
Chap.
7.20
.
but
they
are
Clean
from
the
guilt
of
Sin
,
and
are
daily
setting
about
the
cleansing
of
themselves
from
the
Pollutions
that
are
in
the
World
.
4.
They
are
such
as
Sacrifice
,
that
is
,
they
are
conscionable
Attenders
upon
God's
Worship
,
whereof
one
part
,
which
was
the
principal
in
Solomon's
time
,
is
put
for
the
whole
.
And
5.
They
are
such
as
are
afraid
to
offend
by
Rash
or
False
Oaths
,
or
neglecting
to
perform
Lawful
Vows
and
Engagements
to
God
or
Man
,
and
by
these
Qualifications
they
may
know
themselves
to
be
beloved
of
God
,
who
cannot
know
it
by
outward
Events
.
And
Next
,
For
the
Wicked
,
they
are
designed
by
so
many
contray
Names
as
clear
their
state
and
temper
.
1.
They
are
Wicked
,
or
(
as
the
Word
signifies
)
restless
in
their
sinful
Courses
.
2.
They
are
Vnclean
,
under
the
guilt
of
their
by-past
Sins
,
and
still
wallowing
in
new
Pollutions
.
3.
They
are
such
as
Sacrifice
not
,
that
is
,
they
either
neglect
,
or
slight
the
Worship
of
God
.
4.
They
are
Sinners
,
that
is
,
devoted
and
given
up
to
their
Sins
,
otherwise
all
deserve
that
Name
.
And
5.
They
are
such
as
profane
the
Name
of
God
by
Rash
or
False
Oaths
,
or
otherwise
,
contrary
to
the
Third
Command
.
Hence
Learn
1.
The
unsearchableness
of
the
Wisdom
of
God
manifested
in
his
Dispensations
,
and
our
shallowness
and
weakness
of
Wit
to
comprehend
the
same
fully
,
ought
not
to
discourage
us
in
the
study
thereof
,
but
should
stirr
us
up
to
give
our
Hearts
away
so
much
the
more
to
it
:
For
Solomon
having
in
the
close
of
the
former
Chapter
,
asserted
that
No
Man
can
find
out
the
Work
of
God
,
not
the
most
painful
and
wise
among
Men
,
he
saith
here
,
For
all
this
(
or
notwithstanding
of
all
this
)
I
considered
in
my
Heart
,
&c.
2.
As
all
that
give
their
Hearts
away
to
the
study
of
the
Mind
of
God
manifested
in
his
Word
and
Works
,
especially
those
who
have
an
Office
in
the
House
of
God
to
teach
others
,
should
make
this
one
end
of
their
pains
,
that
they
may
attain
to
what
may
be
profitably
held
forth
and
communicat
to
others
for
their
good
,
and
not
knit
up
their
Observations
like
a
Talent
in
a
Napkin
;
So
whatever
any
in
their
stations
and
places
bring
forth
to
others
,
they
should
study
to
do
it
with
clearness
and
plainness
:
For
Solomon
considered
all
this
in
his
Heart
,
even
to
declare
it
,
the
Word
signifies
to
make
it
Plain
as
upon
a
Table
,
that
he
that
runs
may
read
.
Hab.
2.2
.
3
However
the
Godly
are
apt
to
apprehend
themselves
misregarded
by
the
Lord
,
Ps.
31.22
.
and
their
Service
rejected
by
him
,
Ps.
22.2
.
yet
their
Persons
and
their
imperfect
Service
are
in
his
Hand
,
their
Persons
to
be
provided
for
,
protected
and
preserved
,
till
they
come
to
Glory
,
Joh.
10.28
,
29.
and
their
Service
is
in
his
Hand
to
purge
it
from
the
dross
of
it
,
to
accept
of
it
,
and
reward
it
.
Rev:
8.3
.
For
the
Righteous
and
the
Wise
,
and
their
Works
are
in
the
Hand
of
God
.
4.
It
is
only
they
who
are
fled
to
the
Righteousness
of
Christ
,
and
are
studying
what
is
Righteous
in
his
Sight
,
and
for
that
end
are
endued
with
Heavenly
Wisdom
,
and
studying
progress
therein
,
who
can
take
the
comfort
of
this
,
that
they
and
their
Service
are
thus
in
his
Hand
:
Therefore
are
those
to
whom
this
Priviledge
belongs
thus
described
,
The
Righteous
and
the
Wise
and
their
Works
are
in
the
Hand
of
God
.
5.
Although
the
Lord's
outward
Dispensations
are
sometimes
so
favourable
,
that
they
may
serve
to
confirm
and
clear
those
who
are
otherwise
confirmed
,
concerning
his
Love
and
respect
to
them
,
Psal.
41.11
.
And
sometimes
they
are
so
terrible
that
they
speak
plainly
his
displeasure
to
them
that
are
walking
contrary
to
him
.
Ezek.
21.17
.
yet
no
outward
Dispensation
,
be
it
never
so
favourable
and
sweet
,
can
be
the
prime
or
infallible
evidence
of
the
Lords
favour
and
Love
,
neither
can
any
Dispensation
,
how
sad
and
terrible
so
ever
,
be
an
infallible
sign
of
his
hatred
,
or
rejection
of
any
:
and
therefore
they
are
injurious
to
God
and
to
their
own
Souls
,
who
because
of
any
favourable
Dispensation
,
would
conclude
that
the
Lord
approves
and
favours
them
,
as
the
worst
of
men
are
ready
to
do
,
Hos.
12.8
.
or
who
conclude
his
displeasure
and
loathing
of
them
,
because
of
hard
Dispensations
,
as
the
best
are
ready
to
do
,
Isai.
49.14
.
For
(
saith
he
)
No
man
can
know
Love
or
Hatred
by
all
that
is
before
them
,
6.
Those
who
were
differenced
from
all
eternity
in
Gods
Counsel
and
decree
,
whereby
he
purposed
good
to
some
,
and
past
by
others
,
who
are
differenced
in
time
by
their
effectual
calling
,
and
other
priviledges
,
and
who
shall
be
differenced
at
the
last
day
as
far
as
the
Right
and
Left
hand
differ
;
those
(
I
say
)
may
be
alike
dealt
with
in
regard
of
outward
Dispensations
.
The
Godly
may
be
crossed
,
afflicted
,
tormented
with
Sickness
,
Poverty
,
Disgrace
,
exile
,
Heavyness
of
Spirit
and
the
like
,
as
well
as
the
Wicked
:
And
the
Wicked
comforted
with
success
,
Credit
,
Riches
,
Ease
and
Cheerfulness
of
Spirit
no
less
,
yea
sometimes
more
than
the
Godly
,
the
Lord
would
not
have
the
better
or
the
worse
of
these
things
valued
by
men
as
their
Happiness
or
their
Misery
:
For
this
is
Solomon's
third
observation
,
which
he
declares
to
the
Church
,
All
things
come
alike
to
all
,
there
is
one
event
to
the
Righteous
and
to
the
Wicked
.
7.
When
we
see
the
Godly
afflicted
,
as
Wicked
Men
deserve
to
be
,
and
Wicked
Men
comforted
by
outward
favours
,
as
(
according
to
our
apprehension
)
the
Godly
should
be
,
we
ought
thereby
to
be
led
to
the
believing
consideration
of
this
,
that
God
would
have
us
taking
other
grounds
whereupon
to
conclude
his
Love
and
favour
,
or
his
displeasure
and
indignation
toward
us
.
For
as
a
proof
of
that
,
that
neither
Love
nor
Hatred
can
be
known
by
the
things
before
us
,
this
is
given
;
All
things
come
alike
to
all
,
there
is
one
event
&c.
8.
So
excellent
is
a
reconciled
state
in
regard
of
the
many
priviledges
they
have
who
are
in
it
,
and
the
many
divine
qualifications
,
wherewith
they
are
endued
,
that
they
have
many
Stiles
and
Titles
of
honour
wherein
they
comfort
themselves
against
all
sad
Events
,
and
against
the
community
of
their
lot
here
,
with
that
of
the
worst
of
men
:
For
here
several
of
their
Stiles
are
reckoned
out
by
Solomon
,
Righteous
,
Good
,
Clean
,
such
as
Sacrifice
and
fear
Oaths
.
9.
So
woful
is
the
case
of
unreconciled
Souls
,
and
so
many
are
the
parts
of
their
perversness
,
that
few
words
cannot
express
the
same
,
therefore
Solomon
here
makes
use
of
many
to
design
them
that
are
not
beloved
of
God
,
They
are
Wicked
,
Unclean
,
Sinners
,
such
as
Sacrifice
not
,
Swearers
,
10.
The
Lord
looks
upon
them
whom
he
Loves
as
they
are
in
Christ
,
and
reckons
them
by
their
better
part
,
and
according
to
what
he
intends
to
make
them
at
last
:
Though
they
be
in
themselves
Unrighteous
,
Unclean
,
Wicked
,
Slighters
of
his
Worship
and
Prophaners
of
his
Name
,
yet
because
they
are
considered
in
their
Cautioner
they
get
all
the
contrary
Names
,
Righteous
,
Clean
,
Good
,
&c.
11.
Only
those
who
have
fled
to
Christs
Righteousness
,
and
so
are
made
Righteous
,
are
the
persons
who
may
conclude
themselves
favoured
of
God
,
and
all
that
have
done
so
,
are
made
in
some
measure
conform
to
their
Heavenly
Father
in
goodness
,
they
are
also
made
to
purify
themselves
,
even
as
he
is
pure
,
they
are
tender
and
conscientious
of
his
Worship
,
especially
his
publick
Ordinances
,
and
so
are
they
of
any
lawful
ingagement
they
have
taken
on
,
for
these
go
all
together
:
and
by
the
contrary
,
those
have
no
ground
to
think
otherwise
of
themselves
,
than
as
in
an
unreconciled
state
,
or
of
their
way
as
hateful
to
God
,
who
are
restless
in
the
course
of
their
Sin
,
as
the
word
Wicked
signifies
,
who
are
living
under
unrepented
of
guilt
and
daily
defiling
themselves
farther
by
serving
their
Lusts
,
who
neglect
or
slight
the
Worship
of
God
,
and
prophane
his
Name
.
For
these
and
the
like
are
the
marks
whereby
men
may
judge
and
be
able
to
discern
whether
they
be
in
a
state
of
favour
or
not
:
For
Solmon
having
denied
Love
or
Hatred
to
be
known
by
outward
events
which
come
alike
to
good
and
bad
;
he
doth
with
all
give
such
a
description
of
them
that
are
beloved
,
and
them
that
are
abhorred
of
God
,
as
all
may
know
their
state
,
and
be
able
to
judge
of
it
,
while
he
saith
,
There
is
one
event
to
the
Righteous
,
and
to
the
Wicked
,
to
the
Good
and
to
the
Clean
,
and
to
the
Vnclean
.
&c.
Ver.
3.
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
madness
is
in
their
heart
while
they
live
,
and
after
that
they
goe
to
the
Dead
.
HEre
is
the
Fourth
observation
which
the
Lord
Spirit
taught
Solomon
to
make
upon
his
Dispensations
,
and
mens
disposition
and
carriage
in
order
thereunto
,
and
according
to
his
professed
purpose
in
the
first
words
of
the
Chapter
to
make
clear
to
others
,
and
it
is
concerning
the
ordinary
effect
which
the
equality
of
Events
spoken
of
in
the
Third
Observation
,
hath
upon
the
most
part
of
men
:
There
is
an
Evil
(
saith
he
)
among
all
things
that
are
done
under
the
Sun
,
that
there
is
one
Event
&c.
Which
cannot
be
understood
as
if
he
were
censuring
the
holy
and
wise
providence
of
God
in
permitting
and
ordering
it
to
be
thus
,
that
outward
Events
should
be
common
to
good
and
bad
:
But
the
meaning
is
,
that
as
Afflictions
to
the
Godly
are
of
themselves
Evil
,
grievous
and
bitter
to
their
flesh
,
and
often
corrections
for
their
Sins
,
and
upon
the
other
hand
;
Prosperity
is
an
Evil
to
the
Wicked
as
it
is
a
heaping
of
Coals
of
fire
upon
their
head
;
So
mainly
this
equality
of
Events
to
Good
and
Bad
,
is
Evil
,
in
regard
of
the
bad
use
that
most
men
by
Reason
of
their
corruption
,
make
of
it
,
especially
Wicked
Men
who
therefore
shake
off
all
care
of
Piety
,
and
wax
bold
in
their
Sins
,
seing
they
prosper
so
much
in
them
,
and
in
so
far
as
Corruption
is
unmortified
in
the
Godly
,
the
sight
of
this
equality
of
events
,
becomes
an
evil
to
them
,
discouraging
them
in
their
Duty
,
and
often
inclining
their
hearts
to
side
with
Wicked
Men
in
their
course
,
as
appears
by
Psal.
73.10
.
&c.
And
this
he
calls
an
Evil
among
all
things
,
or
as
the
words
may
be
rendered
an
Evil
above
all
things
,
to
point
out
the
frequency
,
or
rather
the
hainousness
of
this
abuse
of
the
Lords
Dispensations
,
for
so
the
Hebrews
do
sometimes
express
the
Superlative
degree
,
Prov.
30.30
.
Next
,
He
explains
how
this
is
an
Evil
to
Wicked
men
,
in
two
expressions
,
their
hearts
are
full
of
Evil
,
which
may
be
either
taken
for
the
cause
why
they
make
a
bad
use
of
their
Prosperity
,
even
because
they
are
void
of
the
Grace
of
God
,
and
full
of
contrary
Evils
,
or
rather
for
the
effect
of
their
injoying
Prosperity
,
and
observing
the
afflictions
of
the
Godly
,
they
give
up
themselves
to
all
sorts
of
Wickedness
,
as
if
God
were
not
displeased
with
their
way
,
or
would
never
be
wroth
with
them
,
seing
he
seems
so
,
in
his
Dispensations
,
to
favour
them
.
And
this
he
inlarges
by
another
expression
,
Madness
(
saith
he
)
is
in
their
Heart
,
&c.
Or
(
as
the
word
Madness
signifies
)
Boasting
,
Pride
,
and
Insolency
in
their
Sins
take
up
their
Hearts
all
along
their
Life
.
And
Lastly
,
He
shews
what
shall
be
the
end
of
their
course
,
after
that
(
saith
he
)
they
go
to
the
Dead
,
which
is
not
simply
to
be
understood
of
their
going
to
the
state
of
the
Dead
,
abstracting
from
their
future
and
eternal
state
,
seing
that
is
common
both
to
the
Wicked
and
Godly
:
but
the
Death
he
speaks
of
,
is
that
which
is
the
wages
of
Sin
to
the
Wicked
,
that
is
temporal
Death
,
puting
a
period
to
their
Prosperity
and
sinful
courses
,
and
making
them
enter
into
Eternity
of
torment
,
which
is
the
second
Death
:
And
this
is
spoken
to
deterr
them
from
their
sinful
Courses
.
Hence
Learn
.
1.
These
favourable
and
prosperous
Dispensations
,
which
wicked
men
meet
with
,
and
which
they
should
take
for
invitations
to
Repent
for
former
abuse
of
Gods
goodness
,
and
as
engagements
to
his
service
and
obedience
,
who
deals
so
liberally
with
them
,
are
turned
by
them
into
occasions
of
Sinning
,
made
fewel
to
their
Pride
Hos.
13.6
.
and
contempt
of
the
threatnings
,
of
the
word
,
Psal.
73.9
.
so
do
they
heap
upon
themselves
by
their
abuse
of
these
things
Wrath
against
the
day
of
Wrath
:
For
he
speaks
mainly
in
reference
to
Wicked
Mens
abusing
this
Dispensation
,
that
they
prosper
as
much
,
yea
often
more
than
the
Godly
,
while
he
saith
,
There
is
an
Evil
among
all
things
that
are
done
under
the
Sun
,
that
there
is
one
Event
&c.
also
the
Hearts
of
the
Sons
of
men
are
full
of
Evil
,
&c
2.
Mens
abusing
of
outward
success
and
Prosperity
to
imbolden
themselves
the
more
in
Sinning
against
God
,
it
common
among
all
that
are
unrenewed
,
and
is
a
most
hainous
crime
,
being
a
Sin
against
the
goodness
and
long
suffering
of
God
,
and
the
occasion
of
many
other
Sins
,
for
both
the
commonness
and
hainousness
of
it
,
are
imported
in
this
expression
,
There
is
an
Evil
among
all
things
done
under
the
Sun
.
3.
Though
it
be
an
ordinary
delusion
among
men
,
to
think
their
Hearts
good
,
were
their
way
never
so
vile
,
yet
not
only
are
the
Hearts
of
all
men
naturally
altogether
void
of
any
thing
that
is
good
,
and
that
is
the
cause
why
they
abuse
to
licentiousness
the
goodness
of
God
manifested
in
his
Dispensations
,
but
likwise
the
more
of
his
Goodness
they
meet
with
,
their
Wickedness
grows
the
more
,
their
vitious
habits
,
contempt
of
God
,
love
to
their
Lusts
hardness
of
Heart
,
and
spiritual
security
grow
upon
them
,
for
this
may
be
either
taken
for
the
cause
why
they
abuse
their
Prosperity
,
to
grow
thereby
Mad
in
their
Sins
,
or
for
the
effect
of
their
abusing
of
it
:
The
hearts
of
the
Sons
of
men
are
full
of
Evil.
4.
As
unrenewed
men
especially
in
Prosperity
do
ordinarly
go
Mad
in
their
Sins
,
violently
prosecuting
their
Lusts
,
boasting
and
Glorying
in
their
sinful
ways
,
as
if
there
were
no
account
to
be
given
thereof
,
as
the
word
Madness
signifies
:
So
what
ever
use
of
their
wit
they
may
have
to
plot
mischief
,
to
execute
their
purposes
,
and
carry
on
their
Plots
closely
,
they
are
really
Mad
,
incapable
of
any
wholsome
counsel
destroying
their
own
Souls
,
and
taking
pleasure
in
so
doing
,
like
Mad
Men
:
For
(
saith
he
)
Madness
is
in
their
Heart
.
5.
While
Men
abuse
the
Lords
Dispensations
,
by
flattering
themselves
in
their
Sins
,
and
perswading
themselves
of
his
love
and
favour
,
notwithstanding
of
their
Wickedness
,
because
they
prosper
;
there
is
a
spiritual
distemper
and
Madness
upon
their
Spirits
:
For
it
is
mainly
in
reference
to
the
mis-judging
of
the
Lords
Dispensations
,
and
making
this
wrong
use
of
them
,
that
he
saith
Madness
is
in
their
Heart
.
6.
Men
void
of
Saving
Grace
never
weary
of
their
Mad
and
sinful
Courses
,
while
Life
or
Strength
continues
,
after
they
have
along
their
Life
abused
their
prosperity
by
Pride
,
Insolence
,
Oppression
and
Slighting
of
God
,
even
when
Death
draws
near
,
they
but
grow
yet
more
Mad
in
Sin
,
repining
against
God
and
his
Providence
,
because
they
cannot
longer
enjoy
their
sinful
Pleasures
,
and
so
they
carry
their
Sins
to
the
very
Gates
of
Death
with
them
:
For
(
saith
he
)
Madness
is
in
their
Heart
while
they
live
,
and
after
that
they
go
to
the
Dead
,
he
speaks
of
their
sinful
Courses
,
as
having
an
immediat
connexion
with
their
very
Death
.
7.
As
Temporal
Death
shall
put
an
end
to
the
sinful
Pleasures
of
Wicked
Men
;
so
eternal
Death
shall
then
begin
to
seize
upon
them
,
whereof
the
Servants
of
Christ
should
often
put
Mad
Sinners
in
mind
whether
they
will
believe
or
not
:
For
there
is
more
in
this
last
Expression
,
than
a
simple
minding
Men
of
Natural
Death
which
is
common
to
all
,
And
after
that
they
go
down
to
the
Dead
.
Ver.
4.
For
to
him
that
it
joined
to
all
the
Diving
,
there
is
hope
:
for
a
living
Dog
is
better
than
a
dead
Lyon
.
5.
For
the
Living
know
that
they
shall
dye
:
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
Preacher
giveth
here
two
Considerations
serving
to
work
the
Hearts
of
the
Godly
to
a
cheerful
Submission
under
an
hard
Lot
in
the
World
,
and
to
stir
up
all
to
use
their
Life
,
and
the
Comforts
of
it
well
,
that
so
they
may
prepare
for
Death
.
The
One
is
,
That
the
meanest
or
most
afflicted
Life
hath
some
Advantages
with
it
,
which
being
improven
may
make
Men
digest
the
Afflictions
attending
it
.
The
Other
is
,
That
they
who
have
the
most
prosperous
state
in
this
World
must
part
with
all
the
Comforts
of
it
at
Death
:
And
so
the
Words
may
be
also
looked
upon
,
as
containing
the
Reason
of
Mens
madness
in
abusing
the
Lord's
Dispensations
,
as
is
exprest
in
the
former
Words
,
namely
their
inconsideration
of
the
Advantages
of
Life
,
and
the
necessity
of
parting
with
all
the
Comforts
of
it
at
Death
.
In
setting
out
the
First
,
he
commends
the
state
of
natural
Life
,
while
he
saith
,
To
him
that
is
joined
to
all
the
Living
,
which
is
a
kind
of
description
of
any
Living
Man
,
and
commendation
of
his
state
.
1.
From
the
Social
temper
which
he
ought
to
have
,
and
the
Advantage
he
hath
thereby
,
There
is
hope
,
how
sad
soever
his
Condition
be
,
he
may
have
hope
that
it
may
be
better
,
or
there
is
ground
of
hope
to
him
,
if
he
make
use
of
his
Life
,
that
he
may
get
all
the
troubles
mitigate
and
sanctified
,
and
so
may
prepare
for
a
better
,
and
this
he
doth
illustrat
by
a
common
Proverb
,
A
living
Dog
is
better
than
a
dead
Lyon
,
which
is
a
Speech
applicable
to
many
Purposes
,
and
according
to
the
matter
in
hand
,
the
meaning
of
it
is
,
that
a
Living
Man
who
hath
the
most
abject
and
contemptible
Life
,
(
for
such
a
Man
useth
to
be
set
out
by
the
name
of
a
Dog
in
Scripture
,
as
2
King
.
8.13
.
)
is
Better
,
that
is
,
he
may
be
more
useful
for
himself
and
others
,
than
the
Greatest
Man
now
being
Dead
.
Here
it
would
be
considered
for
clearing
of
the
following
purpose
,
that
while
he
compares
the
Living
and
the
Dead
,
and
preferrs
the
Former
to
the
Latter
,
he
doth
not
speak
of
the
Dead
considered
as
to
their
future
Eternal
State
,
for
so
they
are
beyond
all
comparison
,
either
better
or
worse
,
but
abstracting
from
that
,
considers
them
simply
as
by
Death
deprived
of
Natural
Life
,
and
the
Advantages
thereof
.
2.
The
Second
Thing
that
commends
Life
is
,
That
the
Living
know
that
they
shall
Die
:
That
which
none
can
be
altogether
ignorant
of
,
who
have
the
use
of
Reason
,
and
which
all
should
actually
consider
,
he
speaks
of
as
agreeing
to
all
,
and
this
is
a
great
Advantage
if
it
be
improven
,
that
Men
knowing
this
,
may
while
they
have
opportunity
prepare
for
Death
,
loose
their
Hearts
from
their
earthly
Enjoyments
,
from
which
Death
at
last
will
separat
them
,
use
their
Allowance
cheerfully
for
their
incouragement
in
God's
Service
,
and
comforting
of
themselves
against
the
Afflictions
of
their
Life
,
which
is
the
Scope
.
Now
in
opposition
to
these
Advantages
of
Life
,
he
comes
in
the
next
place
to
point
out
the
Disadvantages
of
the
state
of
the
Dead
considered
as
hath
been
formerly
exprest
,
and
only
mentions
such
as
point
out
the
privation
of
Natural
Comforts
,
because
these
will
weigh
more
with
Men
who
seek
their
Happiness
in
this
Life
,
than
if
he
should
tell
them
of
the
Torments
of
Hell
,
or
separation
from
God's
Favour
.
The
First
is
,
That
the
Dead
know
not
any
thing
,
to
wit
,
of
the
estate
of
Affairs
here
,
As
for
Example
,
how
it
fares
with
their
Relations
,
and
the
purchase
they
made
in
the
World
,
and
so
he
doth
not
deny
the
Beeing
of
the
Soul
after
separation
from
the
Body
,
nor
consequently
the
essential
properties
of
it
,
such
as
the
exercise
of
Reason
,
and
the
like
.
2.
They
have
no
more
a
Reward
,
he
speaks
not
of
the
future
Reward
of
their
Wel-doing
and
Evil-doing
,
which
certainly
abides
both
Good
and
Bad
,
Mat.
25.46
.
but
of
the
temporal
Fruit
of
their
Labour
and
Pains
which
they
have
taken
in
this
World
,
at
Death
they
have
an
end
of
that
.
3.
The
memory
of
them
is
forgotten
,
to
wit
,
among
Men
on
Earth
,
which
is
a
reason
of
the
former
;
they
placed
some
Happiness
in
perpetuating
their
Fame
and
Memory
;
therefore
they
are
much
forgotten
,
and
so
lose
that
Reward
they
looked
for
.
4.
Their
Love
,
Envy
,
and
Hatred
are
perished
,
which
is
not
to
be
understood
as
if
these
Passions
and
Affections
of
the
Soul
,
were
extinguished
at
Death
;
the
Soul
after
that
retaining
its
own
Nature
,
and
doubtless
there
is
perfect
Love
which
casts
out
all
Fear
in
the
Souls
of
Just
Men
made
perfect
;
and
there
is
also
in
the
Souls
of
the
Damned
,
Hatred
and
Envy
against
God
and
good
Men
,
and
against
one
another
:
but
he
means
that
these
Passions
and
Affections
of
the
Soul
are
at
Death
gone
as
to
the
exercise
of
them
upon
things
in
the
Earth
,
which
they
are
spent
upon
while
Men
live
here
.
And
because
it
were
long
to
reckon
out
all
particulars
of
this
sort
,
he
closes
with
a
general
,
Neither
have
they
any
more
a
Portion
of
any
thing
that
is
done
under
the
Sun
,
which
also
explains
the
former
,
that
he
denies
their
Knowledge
,
their
Reward
,
their
Memory
and
their
Affections
,
only
in
reference
to
things
under
the
Sun
,
they
have
no
more
to
do
with
these
things
.
All
which
Considerations
may
wean
Mens
Hearts
from
this
Earth
,
and
may
make
the
Godly
content
with
a
small
measure
of
these
things
,
seing
they
that
have
most
of
them
,
must
after
a
little
time
part
with
them
,
and
never
enjoy
them
any
more
.
Hence
Learn
1.
Every
Living
Man
should
associat
himself
with
others
,
not
in
Evil
,
but
to
receive
Good
from
others
,
and
to
communicat
Good
to
them
:
For
thus
he
describes
every
Living
Man
,
he
that
is
Joined
to
the
Living
.
2
How
hard
soever
any
Mans
Condition
may
be
in
this
World
,
so
long
as
God
continues
Life
with
him
,
he
should
not
altogether
cast
away
his
Confidence
,
nor
lose
his
Hope
,
but
that
there
may
be
a
Mitigation
or
Out-gate
;
nor
should
any
quite
hopes
of
others
,
nor
labour
to
break
off
their
hopes
,
but
that
their
Condition
may
be
better
,
while
God
continues
Life
:
For
,
saith
the
Wise
Man
,
To
him
that
is
joined
to
all
the
Living
there
is
hope
.
3
Even
this
,
that
there
is
some
ground
of
Hope
for
every
Living
Man
,
that
there
may
be
a
Mitigation
of
an
hard
Condition
,
and
an
out-gate
from
it
,
and
that
there
is
a
possibility
of
Ensuring
a
better
Life
,
should
make
Men
cheerfully
submissive
to
the
worst
Condition
that
God's
Providence
carves
out
to
them
,
Wherefore
should
a
Living
Man
complain
of
his
Lot
,
seing
to
him
that
is
joined
to
all
the
Living
,
there
is
hope
.
4.
Necessary
Truths
may
be
illustrat
by
some
pertinent
Proverb
,
or
Similitude
commonly
used
among
Men
,
that
thereby
the
Mind
may
be
for
a
little
so
diverted
from
the
serious
purpose
,
to
think
of
another
more
common
,
which
hath
some
resemblance
with
it
,
and
represents
it
of
new
to
the
mind
,
that
it
may
shortly
turn
again
recreated
to
the
consideration
of
it
.
For
here
Solomon
makes
use
of
a
Proverb
,
which
seems
to
have
no
farther
Mistery
in
it
,
than
to
commend
Life
,
though
it
be
mean
and
afflicted
,
as
desirable
,
and
so
to
be
made
use
of
for
making
sure
a
better
,
A
living
Dog
it
better
than
a
dead
Lyon
.
5.
They
that
are
in
the
most
abject
,
and
despicable
condition
in
the
World
,
should
esteem
their
life
,
a
desirable
Blessing
of
God
,
seing
while
they
have
it
,
they
may
have
ground
of
hope
,
to
do
yet
farther
service
to
God
,
to
attain
to
a
better
condition
,
and
especially
to
prepare
for
,
and
make
sure
to
themselves
a
better
Life
,
therefore
doth
he
commend
Life
by
such
a
proverb
as
is
applicable
to
the
most
base
and
contemptible
Life
,
that
any
can
have
in
the
World
,
a
living
Dog
is
better
than
a
dead
Lyon
.
6.
The
main
business
of
our
Life
,
and
the
special
use
we
should
make
of
it
,
is
to
mind
Death
,
and
prepare
for
it
,
yea
it
should
sweeten
our
Life
(
though
many
ways
miserable
)
to
us
that
we
know
we
must
Die
,
and
have
opportunity
of
preparing
for
Death
:
For
however
most
mens
disposition
and
carriage
be
,
as
if
they
did
not
know
that
they
were
to
Die
,
but
rather
as
if
they
were
perswaded
,
that
they
should
live
here
eternally
,
yet
because
it
is
so
unsutable
for
mortal
men
not
to
mind
Death
,
and
prepare
for
it
,
he
speaks
of
it
as
a
thing
granted
that
all
know
it
,
and
as
an
advantage
and
commendation
of
Life
,
that
they
know
so
much
,
and
have
time
in
their
life
to
consider
it
,
for
the
living
know
that
they
shall
Die
.
7.
Though
Souls
departed
have
undoubtedly
the
exercise
of
reason
,
the
damned
to
increase
their
Torment
Luk.
16.27
.
and
the
Glorified
to
increase
their
Blessedness
Heb.
12.23
.
Yet
all
of
them
are
without
the
knowledge
of
the
things
of
this
life
wherein
Worldly
men
seek
their
Happiness
,
as
how
their
affairs
are
managed
,
how
it
fares
with
their
Friends
and
Relations
on
Earth
;
The
damned
are
so
taken
up
with
aggravating
their
guilt
,
and
with
thoughts
of
their
Torment
;
and
the
Spirits
of
Just
men
made
perfect
are
so
taken
up
with
the
Praises
of
their
Redeemer
,
that
they
consider
nothing
of
things
here
below
,
whence
it
follows
clearly
that
they
cannot
be
our
Intercessours
,
For
the
Dead
know
not
any
thing
.
8.
Though
there
be
no
question
of
a
Glorious
Reward
of
wel-doing
after
this
Life
,
Rev.
13.14
Nor
of
a
just
recompense
of
mens
Wickedness
Rom.
2.6
.
yet
Death
puts
an
end
to
all
these
things
which
Worldly
men
take
for
a
Reward
of
their
pain●
in
this
life
,
such
as
Earthly
pleasures
,
Credit
,
Riches
,
and
the
like
:
For
,
in
this
sense
Men
,
after
Death
have
no
more
any
Reward
.
9
,
Though
it
be
incident
both
to
good
and
bad
to
be
forgotten
among
Men
,
yet
it
is
a
peculiar
punishment
to
the
Wicked
,
that
after
Death
they
shall
not
be
remembred
by
the
Godly
but
with
detestation
Prov.
10.7
.
Nor
shall
the
Lord
ever
think
on
them
to
give
them
any
comfort
or
ease
.
Luk
,
16.25
.
For
this
is
spoken
with
a
special
eye
to
the
Wicked
as
vexing
to
them
,
that
they
must
want
these
things
they
value
so
much
.
The
Memory
of
them
is
forgotten
10.
As
wicked
men
carry
their
sinful
passions
and
delights
,
namely
their
inordinate
love
to
the
World
,
their
hatred
of
God
,
his
people
and
ways
,
to
the
very
gates
of
Death
with
them
,
and
can
carry
the
same
no
farther
as
to
any
effects
which
these
may
have
here
,
so
the
consideration
of
the
perishing
of
these
at
Death
should
abate
and
moderate
their
Affection
to
things
Earthly
,
restrain
their
Hatred
and
envy
at
the
Godly
,
and
should
also
make
the
Godly
not
value
much
their
favour
,
nor
fear
their
hatred
or
envy
,
but
cheerfully
submit
to
want
the
one
,
and
be
the
object
of
the
other
,
considering
that
after
a
little
time
this
will
be
truly
said
of
them
,
Also
their
Love
,
and
Hatred
,
and
their
Envy
,
is
now
perished
.
11.
They
that
humbly
and
seriously
study
the
Scripture
will
still
find
a
key
beside
the
darkest
place
,
to
open
up
the
meaning
thereof
,
so
far
as
may
be
profitable
;
and
something
in
the
bosome
of
these
places
which
are
most
obnoxious
to
mistakes
,
to
guard
against
these
:
For
least
Solomons
words
may
be
thought
to
savour
of
denying
the
immortality
of
the
Soul
,
while
he
saith
,
at
Death
mens
Love
and
Hatred
are
perished
,
he
explains
himself
in
this
last
expression
,
and
maks
clear
that
he
speaks
of
these
passions
and
affections
only
in
reference
to
things
upon
the
Earth
,
Neither
have
they
any
more
a
Portion
for
ever
of
〈◊〉
thing
that
is
done
under
the
Sun
.
12.
Men
that
seek
their
Happiness
in
this
Earth
do
put
the
thoughts
of
Death
so
far
from
them
,
and
are
so
little
serious
in
considering
their
latter
end
,
that
Christs
Ministers
had
need
to
insist
much
in
representing
to
them
,
the
necessity
of
their
parting
with
their
Earthly
Enjoyments
,
whereupon
they
spend
their
spirits
;
Therefore
doth
the
Spirit
of
God
direct
the
divine
Preacher
to
give
so
many
instances
of
these
things
whereof
Death
will
deprive
them
,
The
Dead
know
not
any
thing
,
their
memory
is
forgotten
,
their
Love
,
Hatred
,
and
Envy
are
perished
:
and
after
these
,
leads
them
to
think
upon
the
loss
of
all
their
outward
injoyments
,
while
he
saith
,
Neither
have
they
any
more
a
Portion
of
any
thing
that
is
done
under
the
Sun
.
13.
It
is
Wisdom
in
the
Ministers
of
Christ
to
make
choise
of
such
Aguments
to
commend
truth
and
duty
to
their
Hearers
,
as
may
be
most
prevalent
with
them
for
that
end
,
and
to
insist
most
upon
these
,
tho'
there
be
others
more
weighty
,
and
of
greater
force
,
as
to
the
inferring
of
the
point
intended
:
For
,
Solomons
main
scope
being
to
wean
mens
Hearts
from
seeking
Happiness
in
the
Earth
,
to
stir
them
up
to
use
life
well
,
and
to
prepare
for
Death
,
he
doth
not
describe
the
Torments
which
the
Wicked
feel
in
Hell
,
nor
the
Joyes
of
Heaven
which
they
lose
,
but
because
they
think
it
a
Hell
great
enough
to
be
deprived
of
these
Earthly
Comforts
wherein
they
placed
their
Heaven
in
this
life
;
Therefore
he
insists
upon
these
,
They
know
not
any
thing
,
their
memory
is
forgotten
,
their
Love
,
Hatred
and
Envy
are
now
perished
,
neither
have
they
any
more
a
Portion
of
any
thing
that
is
done
under
the
Sun
,
Ver.
7.
Go
thy
way
eat
thy
bread
with
Joy
,
and
drink
thy
Wine
with
a
merry
heart
,
for
God
now
accepteth
thy
works
.
8.
Let
thy
Garments
be
always
white
;
and
let
thy
head
lake
no
Oyntment
.
9.
Live
joyfully
with
the
Wife
whom
thou
lovest
all
the
days
of
the
life
of
thy
vanity
which
he
hath
given
thee
under
the
Sun
,
all
the
days
of
thy
vanity
:
For
that
is
thy
Portion
in
this
life
,
and
in
thy
labour
which
thou
takest
under
the
Sun
.
THe
Preacher
here
prescribes
a
remedy
for
that
discouragement
and
vexation
of
Spirit
which
is
ordinarily
incident
to
the
Godly
,
upon
the
consideration
of
their
hard
lot
in
the
World
,
and
particularly
,
the
equality
of
events
formerly
mentioned
:
And
that
is
the
holy
and
cheerful
use
of
outward
comforts
upon
spiritual
grounds
,
that
so
this
life
may
be
in
some
measure
sweetned
to
them
.
And
this
cheerful
fruition
of
the
Lords
allowance
,
he
presseth
in
several
instances
,
and
by
several
Arguments
.
The
first
instance
is
,
that
men
should
eat
their
Bread
with
Joy
,
and
drink
their
Wine
with
a
merry
Heart
,
in
which
words
he
doth
not
excite
to
sensuality
,
or
excess
of
carnal
Pleasures
,
but
to
the
sober
holy
,
and
cheerful
use
of
that
measure
of
the
Creatures
,
which
is
appointed
for
strengthening
and
refreshing
nature
in
Gods
service
,
and
which
is
sutable
to
every
mans
rank
and
condition
And
so
it
is
the
same
in
substance
with
that
which
is
spoken
of
the
primitive
Christians
,
that
they
did
eat
their
Meat
with
gladness
,
and
singleness
of
Heart
Praising
God
,
&c.
Act.
2.46
,
47.
And
this
appears
by
the
first
Reason
whereby
he
presses
this
,
which
is
a
ground
purely
spiritual
:
For
(
saith
he
)
God
now
accepteth
thy
works
,
whereby
it
is
clear
that
he
speaks
to
a
reconciled
person
,
who
by
these
outward
Blessings
is
encouraged
in
the
duties
of
his
calling
,
and
is
in
some
measure
confident
that
God
is
well
pleased
with
his
sincere
pains
in
serving
him
,
and
upon
that
ground
hath
the
more
spiritual
.
Comfort
in
making
use
of
outward
Comforts
.
The
Next
instance
is
in
the
matter
of
apparel
,
and
the
outward
deportment
of
the
Body
,
Let
thy
Garments
be
always
white
,
whereby
is
meant
no
farther
,
but
such
decency
and
comeliness
of
Apparel
(
which
may
be
in
the
use
of
the
coursest
cloathing
)
as
every
ones
rank
and
condition
permits
,
and
may
express
their
spiritual
Joy
and
cheerfulness
even
under
their
crosses
,
and
this
he
expresses
in
terms
taken
from
the
Customs
that
were
used
in
these
Countries
at
festivals
or
times
of
rejoicing
Est.
8.15
.
And
the
same
he
holds
forth
in
another
expression
,
and
let
thy
Head
●icke
no
Oyntment
,
whereby
he
doth
not
justify
the
lascivious
persuming
of
the
Body
used
by
proud
Gallants
which
is
like
Flowers
spread
upon
Dead-Corps
,
their
being
often
most
of
these
Powders
and
Oyntments
put
upon
the
Head
,
where
there
is
least
Grace
or
Honesty
in
the
Heart
:
But
,
only
he
presses
the
keeping
comely
of
these
parts
of
the
Body
especially
which
are
exposed
to
the
sight
of
others
,
that
so
things
Honest
may
be
provided
in
the
sight
of
all
Men
;
And
this
he
expresseth
also
in
terms
taken
from
a
Custome
among
the
Jew●●
of
anointing
the
head
in
times
of
rejoicing
,
Joh.
12.3
.
From
which
they
did
abstain
in
times
of
Humiliation
Dan.
10.3
.
The
Third
Instance
is
,
Of
the
use
of
Conjugal
Society
,
Live
joyfully
with
the
Wife
whom
thou
lovest
,
&c.
he
speaks
of
honest
and
chast
Love
,
which
married
Persons
have
,
and
adds
two
farther
Reasons
,
The
O●●
is
,
that
the
days
of
this
Life
are
Vain
,
that
is
,
subject
to
many
Miserits
,
and
this
he
repeats
twice
,
to
make
it
take
the
deeper
impression
,
and
to
incite
Men
to
Praise
Him
who
hath
allowed
any
thing
to
sweeten
so
vain
a
Life
,
and
to
keep
them
mindful
of
it
in
the
midst
of
the
greatest
plenty
of
these
outward
Enjoyments
.
The
Other
Reason
is
,
that
this
comfortable
Enjoyment
of
outward
Blessings
,
is
a
temporary
Portion
carved
out
for
incouragement
to
the
Godly
,
who
have
better
things
in
another
Life
to
look
for
,
and
therefore
no
Discouragements
should
hinder
them
from
taking
the
comfortable
use
of
his
Allowance
.
Hence
Learn
1.
Of
all
Men
in
the
World
the
Godly
may
most
freely
and
cheerfully
use
that
measure
of
the
Creature
Comforts
,
which
the
Lord
bestows
upon
them
,
they
only
having
the
sanctified
use
of
these
things
,
Tit.
1.15
.
so
that
it
is
a
groundless
prejudice
which
Carnal
Minds
have
against
Religion
,
and
the
exercise
of
Piety
,
as
if
they
did
foster
Melancholy
.
For
to
the
Godly
Man
is
this
spoken
,
Go
thy
way
,
e●●
thy
Bread
with
Joy
,
and
drink
thy
Wine
with
a
merry
Heart
,
for
God
accepteth
,
&c.
2.
Although
the
Godly
have
grounds
of
Rejoicing
,
which
are
of
a
higher
nature
than
the
best
of
outward
Comforts
,
even
their
Justification
,
and
Peace
with
God
,
Rom.
5.1
.
&c.
which
are
able
to
cheer
their
Hearts
,
when
these
Creature
Comforts
are
wanting
,
or
not
comfortable
,
Hab.
3.17.18
.
yet
when
the
Lord
lays
those
things
to
their
Hand
,
they
ought
to
use
them
with
freedom
and
cheerfulness
,
and
in
obedience
to
His
Command
,
as
a
Remedy
against
their
Discouragement
,
and
a
Diversion
from
such
sad
Thoughts
as
spend
their
Spirits
,
and
marr
their
Joy
in
His
Service
;
that
their
Natural
Spirits
being
refreshed
by
those
things
,
they
may
bear
their
Crosses
with
the
more
courage
a
Por
supposing
always
that
which
he
expresseth
afterward
,
that
Man's
Life
is
Vain
,
or
subject
to
many
Miseries
,
he
prescribes
this
as
a
Remedy
against
the
Discouragement
which
may
arise
therefrom
,
Go
thy
way
,
eat
thy
Bread
with
Joy
,
and
drink
thy
Wine
with
a
merry
Heart
.
&c.
3.
As
the
Godly
are
ready
to
exceed
,
upon
the
one
Hand
,
in
the
use
of
their
lawful
Comforts
,
and
so
have
need
of
a
Bridle
to
keep
them
from
going
beyond
the
bounds
of
Sobriety
and
Moderation
Luk.
21.34
.
So
are
they
prone
upon
the
other
Hand
to
deny
themselves
the
benefit
of
these
things
which
the
Lord's
Bounty
doth
allow
upon
them
,
either
thrô
excess
of
Grief
and
Fear
,
or
misbelieving
Apprehensions
that
nothing
is
allowed
upon
them
,
Job
.
33.20
.
Ps.
107.18
.
or
from
Scruples
of
Conscience
,
arising
from
their
ignorance
of
their
Christian
Liberty
,
Rom.
14.2
.
&c.
so
that
they
have
need
of
a
Spurr
to
make
them
use
with
Freedom
and
Cheerfulness
of
Spirit
,
their
allowance
of
outward
Comforts
:
therefore
doth
the
Spirit
of
the
Lord
excite
the
Godly
who
are
wrestling
thrô
the
Miseries
of
this
Life
,
to
take
cheerfully
their
allowed
Comforts
by
this
Exhortation
,
Go
thy
way
,
eat
thy
Bread
with
Joy
,
and
drink
thy
Wine
with
a
merry
Heart
,
&c.
4.
Although
the
best
performance
of
the
Best
on
Earth
be
imperfect
,
and
so
unworthy
in
it self
to
be
accepted
,
Isa.
64.6
.
yet
these
Performances
which
are
atchieved
by
a
person
reconciled
to
God
,
Prov.
15.8
.
in
obedience
to
His
Command
,
1
Sam.
15.22
.
in
His
Strength
,
Ps.
71.16
.
for
His
Glory
,
1
Cor.
10.31
.
and
have
the
perfume
of
Christ's
Merits
upon
them
,
Rev.
8.3
.
these
are
acceptable
and
wel-pleasing
to
Him
,
as
if
they
were
perfect
.
For
so
much
is
imported
in
this
Reason
,
God
now
accepteth
,
or
(
as
the
Word
signifies
)
delighteth
in
thy
work
.
5.
The
Godly
may
not
only
be
enabled
to
do
what
may
be
acceptable
to
God
,
but
they
may
attain
to
the
knowledge
of
this
,
that
their
Performances
are
acceptable
to
Him
,
while
they
are
elevated
beyond
the
Sphere
of
their
Natural
Abilities
,
and
ordinary
Temper
,
to
act
Holily
from
such
Principles
,
and
for
such
Ends
as
were
exprest
in
the
former
Doctrine
,
and
have
the
Lord's
Spirit
testifying
his
acceptance
of
their
Works
by
giving
them
Peace
,
and
Joy
in
Himself
.
Heb.
11.4
.
For
this
Reason
could
not
have
force
,
except
a
Godly
Man
might
know
that
God
accepteth
his
Works
.
6.
The
main
thing
that
makes
true
Cheerfulness
in
the
use
of
common
Comforts
,
is
God
evidencing
His
acceptance
of
our
Performances
,
it
is
but
a
poor
Comfort
that
Men
accept
and
approve
of
our
Works
,
if
we
have
not
ground
to
think
that
God
doth
so
also
,
but
if
we
have
this
,
then
we
may
have
much
Comfort
and
Sweetness
in
all
our
Enjoyments
:
For
he
gives
this
as
a
Reason
why
Man
should
eat
his
Bread
with
Joy
,
&c.
Because
(
saith
he
)
God
now
accepteth
thy
work
.
7.
Men
in
an
unreconciled
estate
if
they
were
sensible
of
their
own
Condition
,
could
not
take
Comfort
in
any
thing
that
they
enjoy
,
they
would
Eat
their
Bread
with
sorrow
,
and
drink
their
Wine
with
astonishment
,
seing
God
is
angry
with
the●
every
day
,
Ps.
7.11
.
and
that
even
their
best
Works
are
an
Abomination
to
him
.
Prov.
15.8
.
For
this
is
given
as
a
ground
of
that
cheerful
use
of
the
Creatures
which
is
peculiar
to
the
Godly
,
God
now
accepteth
thy
works
.
8.
Though
prodigality
in
Apparel
,
manifested
in
Mens
affecting
strange
Fashions
,
Zeph.
1.8
and
bestowing
excessive
cost
and
pains
upon
it
,
be
a
Sin
detestable
to
God
,
1
Pet.
3.3
.
yet
it
is
not
only
sutable
for
Christians
,
but
it
is
their
duty
To
provide
for
things
honest
in
the
sight
of
all
Men
,
even
in
the
matter
of
their
Apparel
,
so
far
as
their
Rank
,
and
the
Lord's
Dispensations
with
them
permit
;
they
who
have
the
shame
of
their
Nakedness
covered
with
the
white
Linnen
of
Christ's
Righteousness
,
and
their
Souls
adorned
with
His
Grace
,
may
with
greatest
freedom
and
peace
put
on
their
outward
Cloathing
,
and
may
wear
the
same
with
cheerfulness
,
how
course
and
mean
soever
it
be
:
For
to
those
Solomon
here
speaks
,
Let
thy
Garments
be
always
white
.
9.
Although
the
Lord's
People
in
some
cases
,
as
in
times
of
Persecution
,
or
when
their
Corruptions
are
like
to
prevail
against
them
,
are
bound
to
keep
their
Bodies
in
subjection
,
1
Cor.
9.27
.
yet
when
the
Lord
is
more
favourable
to
them
,
and
he
is
testifying
his
acceptance
of
their
Works
,
they
ought
to
signifie
their
Joy
and
Cheerfulness
by
their
respect
to
their
outward
Man
,
in
such
a
manner
as
is
decent
and
usual
in
the
places
where
they
live
.
For
it
is
mainly
in
reference
to
times
of
favourable
Dispensations
,
and
when
God
decepts
the
works
of
his
People
,
that
Solomon
presseth
here
a
cheerful
Deportment
,
which
is
a
Moral
Duty
recommended
in
ceremonial
Terms
,
sutable
to
the
custom
of
the
times
wherein
he
lived
.
Let
thy
Head
lack
no
Oyntment
.
10.
As
there
are
peculiar
Comforts
attending
Conjugal
Society
,
for
compensing
the
many
troubles
which
are
incident
●o
that
estate
,
1
Cor.
7.28
.
So
it
is
the
Duty
of
married
Persons
,
not
only
to
Cohabite
,
but
also
to
carry
themselves
cheerfully
one
toward
another
,
and
especially
the
Husband
should
be
exemplary
in
this
,
to
prevent
that
Discouragement
which
the
weaker
Vessel
is
apt
to
fall
into
.
Therefore
Solomon
here
presses
upon
the
Husband
,
that
which
is
also
proportionally
the
Duty
of
the
Wife
,
Live
joyfully
with
the
Wife
whom
thou
lovest
.
11.
The
Love
of
the
Husband
to
the
Wife
,
and
consequently
of
her
to
him
,
is
so
sutable
to
the
Light
of
Nature
,
and
so
expresly
commanded
in
the
Word
of
God
,
that
there
should
not
be
great
need
to
press
it
much
upon
any
Christian
,
that
hath
any
thing
of
the
Knowledge
or
Fear
of
God
:
For
Solomon
here
supposes
,
and
takes
for
granted
,
that
Love
is
not
wanting
,
only
he
presses
the
effect
or
proof
of
it
,
cheerful
conversing
together
,
Live
joyfully
with
the
Wife
whom
thou
lovest
,
12.
There
is
no
time
of
Life
wherein
this
Duty
of
Love
,
and
cheerful
conversing
together
,
doth
not
oblige
married
Persons
,
especially
the
Husband
,
who
should
preceed
in
it
,
neither
Age
,
Infirmity
,
decay
of
Beauty
,
Strength
,
nor
the
want
of
any
other
thing
,
which
possibly
was
the
first
attractive
of
his
Affection
,
should
marr
his
Love
,
and
cheerful
conversing
with
his
Wife
in
the
Fear
of
the
Lord
.
Therefore
(
saith
he
)
Live
joyfully
with
the
Wife
whom
thou
louest
,
all
the
days
of
the
life
of
thy
Vanity
.
13.
As
Men
in
the
midst
of
their
most
comfortable
Injoyments
which
they
have
in
this
World
,
should
have
frequent
thoughts
of
the
shortness
of
their
Life
,
and
the
Comforts
of
it
,
that
so
they
may
use
these
things
as
if
they
used
them
not
,
and
as
being
shortly
to
leave
them
:
So
the
consideration
of
the
Vanity
and
Shortness
of
their
Life
,
and
of
the
Miseries
incident
to
it
,
though
it
should
not
provoke
them
to
excess
of
sensual
Delights
,
as
it
doth
Epicures
,
1
Cor.
15.32
.
yet
it
should
incite
them
to
a
more
cheerful
use
of
these
Comforts
,
that
seing
their
time
is
short
,
they
may
have
the
more
strength
and
encouragement
to
serve
the
Lord
cheerfully
:
For
while
Solomon
is
pressing
upon
Men
a
cheerful
and
free
use
of
outward
Comforts
,
he
minds
them
twice
of
the
Vanity
of
their
Life
,
which
,
in
the
midst
of
these
things
,
they
are
ready
to
forget
,
and
makes
the
same
a
Reason
pressing
the
cheerful
use
of
their
Allowance
,
All
the
days
of
the
life
of
thy
Vanity
which
he
hath
given
thee
under
the
Sun
,
all
the
days
of
thy
Vanity
.
14.
When
we
think
upon
the
Vanity
of
this
Life
,
we
should
consider
the
same
as
carved
out
to
us
by
the
Lord
to
humble
us
in
the
sense
of
our
Sinfulness
,
to
w●an
our
Hearts
from
it
,
and
make
us
the
more
thankful
for
any
Comfort
we
have
in
it
:
For
speaking
of
Man's
Vain
Days
,
he
calls
them
,
The
Days
which
God
hath
given
.
15.
Though
the
Children
of
the
Lord
should
think
the
best
of
their
earthly
Enjoyments
unworthy
to
be
their
satisfying
Portion
,
Ps.
73.25
,
26.
and
should
esteem
them
all
miserable
who
have
no
better
,
Ps
,
17.14
.
yet
are
they
to
look
upon
their
outward
Comforts
,
such
as
Meat
,
Drink
,
Cloathing
,
and
any
comfortable
Society
with
those
of
their
Relations
,
as
a
sufficient
temporary
Reward
of
all
their
lawful
pains
about
things
worldly
,
they
should
thank
God
that
suffers
not
even
their
Labour
of
that
sort
to
go
unrewarded
,
and
should
not
repine
,
or
marr
their
own
Comfort
by
Discontentment
,
because
they
have
not
a
greater
measure
of
these
things
:
For
this
is
the
last
Reason
of
the
Cheerfulness
which
he
presses
,
That
is
thy
Portion
(
not
their
best
,
but
their
temporal
Portion
,
or
Reward
of
their
Pains
in
the
duties
of
their
lawful
Callings
)
in
this
Life
,
and
in
thy
labour
which
thou
takest
under
the
Sun
.
Ver.
10.
Whatsoever
thy
Hand
findeth
to
do
,
do
it
with
thy
might
:
for
there
is
no
work
,
nor
device
,
nor
knowledge
,
nor
wisdom
in
the
Grave
,
whither
thou
goest
.
THe
Preacher
giveth
here
a
second
Direction
for
making
the
Life
of
the
Godly
comfortable
unto
them
,
and
for
their
right
improving
of
the
Comforts
of
it
mentioned
in
the
former
,
namely
,
that
Men
should
vigourously
prosecute
the
duties
of
their
Calling
in
the
due
season
thereof
,
Whatsoever
thy
Hand
finds
to
do
,
(
saith
he
)
do
is
with
thy
might
.
He
doth
not
hereby
proclaim
Licence
to
Men
to
do
any
thing
that
is
in
their
power
,
seing
Men
have
often
power
and
opportunity
to
act
the
greatest
Impieties
,
Mic.
2.1
.
But
the
meaning
is
,
that
the
outmost
of
that
Ability
which
God
gives
,
especially
the
strength
and
comfort
which
is
received
by
the
use
of
his
Benefits
,
should
be
put
forth
in
the
vigorous
going
about
of
the
Duties
of
our
particular
Stations
,
in
the
season
and
opportunity
thereof
.
And
this
he
presseth
by
a
Reason
,
For
there
is
no
work
,
nor
device
,
nor
knowledge
,
nor
wisdom
in
the
Grave
.
&c.
which
is
not
to
be
understood
as
if
there
were
an
end
of
Men
at
Death
,
as
there
is
of
the
Beasts
,
but
the
meaning
is
,
that
in
the
state
of
separation
of
the
Soul
from
the
Body
,
there
is
no
ploting
,
nor
acting
for
the
Honour
of
God
,
or
promoving
of
our
own
Happiness
,
as
now
there
is
:
And
seing
every
Man
is
Posting
(
as
the
last
Word
in
the
Verse
signifies
)
toward
that
State
,
therefore
he
should
improve
all
his
Strength
,
and
the
Comforts
of
this
Life
,
for
incouragement
in
his
Duty
.
Hence
Learn
1.
The
Lord's
Liberality
to
Man
,
manifested
in
the
variety
of
the
outward
Comforts
of
this
Life
,
should
be
improven
for
making
him
serious
and
diligent
in
the
duties
of
his
Calling
,
watching
every
opportunity
thereof
,
and
laying
out
all
the
strength
and
cheerfulness
of
Spirit
,
which
he
hath
acquired
by
the
good
things
of
God
,
in
doing
him
Service
,
else
his
Table
is
a
Snare
to
him
,
and
his
Comforts
are
turned
into
Curses
:
For
this
is
inferred
upon
the
former
large
Allowance
of
God
,
which
he
prest
Men
to
make
use
of
cheerfully
,
Whatsoever
thy
Hand
findeth
to
do
,
do
it
with
thy
might
.
2.
Men
have
often
both
opportunity
and
power
of
doing
Good
,
which
they
thrô
neglect
and
carelesness
are
ready
to
let
slip
,
which
is
a
very
bad
return
to
God
for
his
Liberality
:
Therefore
the
Spirit
of
God
finds
it
necessary
to
stirr
Men
up
to
take
hold
of
every
opportunity
of
Duty
,
as
a
proof
of
their
thankfulness
to
God
for
his
Bounty
,
Whatsoever
thy
Hand
finds
to
do
,
do
it
,
&c.
3.
The
outmost
of
our
Ability
is
to
be
shewn
in
the
discharge
of
every
commanded
Duty
,
considering
what
is
the
hazard
of
negligent
doing
the
Work
of
the
Lord
,
Jer.
42.10
.
and
that
the
more
Fervent
,
Serious
and
Vigorous
we
are
in
walking
in
the
Ways
of
the
Lord
,
the
more
our
Strength
will
grow
,
Prov.
10
,
29.
Therefore
(
saith
he
)
Do
it
with
thy
might
.
4.
As
the
opportunity
of
these
Duties
whereby
we
Honour
God
,
and
promove
our
own
and
others
Salvation
,
is
confined
within
the
bounds
of
this
Life
;
so
the
consideration
hereof
should
make
Men
sharpen
their
Wit
in
Ploting
ways
of
Honouring
God
,
and
doing
good
to
their
own
Souls
and
others
,
and
put
forth
the
outmost
of
their
Abilities
for
these
Ends
:
For
he
gives
this
as
a
Reason
of
Mens
seriousness
and
diligence
in
their
Duty
,
while
they
have
opportunity
.
That
,
There
is
no
work
,
nor
device
,
nor
knowledge
,
nor
Wisdom
in
the
Grave
.
5.
Every
Man
is
in
a
continual
Journey
towards
his
long
Home
,
whether
he
walk
or
rest
,
he
is
still
Posting
thither
,
and
should
so
look
upon
himself
,
and
thereby
be
moved
to
imploy
his
time
and
strength
to
the
outmost
,
in
Honouring
God
,
and
working
out
his
own
Salvation
in
Fear
and
Trembling
.
For
so
he
speaks
of
every
Man
,
as
in
a
constant
motion
toward
his
Grave
,
There
is
no
work
,
nor
device
,
&c.
in
the
Grave
;
whither
thou
goest
,
or
(
as
the
Word
may
be
Translated
)
whither
thou
hasteth
.
Ver.
11.
I
returned
and
saw
under
the
Sun
,
that
the
Race
is
not
to
the
Swift
,
nor
the
Battle
to
the
Strong
,
neither
yet
Bread
to
the
Wise
,
nor
yet
Riches
to
Men
of
Vnderstanding
,
nor
yet
Favour
to
Men
of
Skill
,
but
Time
and
Chance
happeneth
to
them
all
.
12.
For
also
Man
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
.
LEst
Men
may
presume
too
much
of
Success
in
these
Undertakings
,
which
they
set
about
with
all
their
might
,
according
to
the
direction
in
the
former
verse
,
and
meeting
with
disappointment
may
be
the
more
vexed
;
The
Preacher
doth
in
the
Third
place
teach
us
humbly
to
depend
upon
God
for
success
,
and
to
deny
our
own
Abilities
and
preparations
,
which
seem
to
promise
it
to
us
.
And
this
he
sets
out
First
,
by
shewing
how
serious
he
was
in
the
Observation
of
disappointments
frequent
among
Men
,
I
returned
and
saw
under
the
Sun
,
He
speaks
of
the
motion
of
his
mind
in
terms
borrowed
from
the
motions
of
the
Body
,
he
drew
his
thoughts
a
little
from
other
considerations
formerly
mentioned
,
and
applied
them
to
the
frequent
disappointments
which
men
meet
with
in
the
carriage
of
their
Affaires
.
Next
,
He
giveth
five
instances
of
these
disappointments
which
he
had
observed
befalling
men
best
fitted
for
success
,
which
instances
though
they
have
a
truth
very
remarkable
in
themselves
,
yet
they
are
only
to
be
looked
upon
as
serving
to
lead
us
to
all
other
things
of
that
sort
,
that
by
these
most
remarkable
instances
of
mens
disappointments
in
their
civil
and
common
Affairs
,
we
may
be
led
to
the
truth
he
is
upon
as
verified
in
things
of
a
higher
concernment
,
more
immediatly
relating
to
the
Salvation
of
mens
Souls
,
such
as
the
Apostle
speaks
of
while
he
saith
,
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
Mercy
.
Rom.
9.16
.
And
again
,
neither
is
he
that
planteth
,
any
thing
,
nor
he
that
watereth
,
but
God
that
giveth
increase
,
1
Cor.
3.7
.
nor
are
these
instances
to
be
taken
as
if
the
Race
were
Never
to
the
swift
,
nor
the
Battel
at
any
time
to
the
strong
&c.
seing
experince
shews
the
contrary
,
and
Scripture
also
,
John
20
,
4.
2
Sam.
13.14
.
but
the
meaning
is
,
that
there
are
frequent
proofs
of
these
,
that
men
with
most
promising
qualifications
fall
short
of
desired
success
,
yea
even
of
things
necessary
for
the
sustenance
of
their
natural
life
,
so
that
often
their
witt
cannot
so
much
as
get
them
bread
,
that
so
they
may
be
taught
Dependence
upon
a
Superiour
,
overruling
providence
,
which
must
concurr
with
a
Blessing
,
else
their
greatest
endeavours
,
and
promising
appearances
of
success
,
will
fall
short
of
the
desired
and
intended
effect
.
Thirdly
,
He
gives
a
twofold
cause
of
these
disappointments
.
The
One
is
without
Man
,
to
wit
,
the
secret
powerful
providence
of
God
,
For
(
saith
he
)
time
and
chance
happeneth
to
them
all
,
the
Time
here
spoken
of
is
the
fittest
opportunity
for
Mens
Actions
,
which
is
fixed
as
the
word
signifies
,
in
the
decree
and
foreknowledge
of
God
.
And
that
which
is
called
Chance
happening
to
men
,
is
not
be
taken
as
if
any
thing
fell
out
which
is
not
foreseen
and
foreordained
by
the
Lord
,
but
he
speaks
of
these
occurrences
of
providence
which
(
as
the
word
translated
elsewhere
1
King
.
5.4
)
touch
men
,
or
Beat
upon
them
(
as
the
word
signifies
)
and
so
may
mind
them
of
a
Superiour
hand
overruling
them
,
and
their
actions
:
Now
this
as
a
cause
of
disappointment
is
not
to
be
understood
as
if
men
were
therefore
disappointed
,
because
God
hath
predetermined
events
and
the
time
of
them
,
but
because
Men
do
not
acknowledge
and
humbly
depend
upon
him
who
hath
fixed
all
Events
and
the
seasons
of
them
,
that
they
might
know
their
Duty
,
and
the
season
thereof
,
as
the
following
words
make
clear
,
therefore
they
are
disappointed
.
The
Second
Cause
is
within
Man
,
and
that
is
his
ignorance
of
the
fit
season
of
his
acting
which
he
might
know
by
consulting
the
word
and
Spirit
of
God
,
but
he
neglecting
this
,
fights
and
runs
,
and
Enterprises
many
things
out
of
the
due
season
,
and
so
finds
no
success
.
Fourthly
,
He
doth
illustrat
the
sad
consequences
of
men
not
considering
the
time
,
and
not
depending
upon
God
in
their
Actings
,
by
two
similituds
,
of
Birds
and
Fishes
,
whose
simplicity
easily
insnares
them
,
and
applyes
the
same
to
men
who
are
surprized
by
sad
occurrences
of
providence
,
for
want
of
humble
dependence
upon
God
,
and
for
acting
out
of
the
due
season
thereof
.
From
this
purpose
we
may
Learn
,
1.
Experimental
knowledge
is
not
attained
but
by
frequent
and
serious
observing
of
the
various
Events
that
fall
out
under
the
Sun
,
and
considering
of
the
causes
and
consequences
of
them
:
For
so
did
Solomon
attain
to
this
knowledge
.
I
returned
(
saith
he
)
and
saw
under
the
Sun
,
&c.
2.
When
Men
have
their
hearts
applyed
to
their
work
and
have
qualifications
for
it
,
which
may
probably
produce
the
desired
effect
,
they
are
then
very
apt
to
forget
dependence
upon
God
,
to
promise
to
themselves
certain
success
of
their
undertakings
,
and
never
to
look
higher
than
second
Causes
,
the
qualifications
and
means
which
they
have
:
For
having
exhorted
in
the
former
words
to
follow
duty
vigorously
,
he
meets
here
with
men
who
having
done
so
as
they
think
,
are
promising
success
to
themselves
without
dependence
upon
Gods
providence
,
and
sees
it
fitting
to
mind
them
that
they
may
look
for
disappointment
,
The
Race
is
not
to
the
Swift
,
nor
the
Battel
to
the
Strong
,
&c.
3.
Men
may
be
qualified
with
these
things
that
are
most
promising
of
success
,
and
may
imploy
all
their
strength
for
attaining
it
,
and
yet
be
disappointed
,
while
the
Lord
withholds
his
assistance
,
to
correct
them
for
want
of
Dependence
upon
,
and
acknowledgement
of
him
,
and
to
convince
them
that
their
ways
are
not
in
their
own
hand
:
For
this
is
it
which
Solomon
saith
he
observed
,
and
holds
out
as
useful
to
teach
all
men
Self-denyal
in
reference
to
their
preparations
and
qualifications
for
their
undertakings
,
and
humble
Dependance
upon
God
for
his
concurrence
with
them
;
The
Race
is
not
to
the
Swift
,
nor
the
Battel
to
the
Strong
,
nor
Bread
to
the
Wise
.
&c.
4.
The
Lord
exerciseth
men
to
whom
he
hath
given
the
best
qualifications
for
their
undertakings
,
with
variety
of
disappointments
,
sometimes
in
matters
of
greater
concernment
sometimes
in
lesser
,
he
will
let
them
see
that
not
only
their
strength
cannot
gain
the
day
,
or
the
victory
in
Battel
,
but
all
their
wit
cannot
gain
them
a
morsel
of
Bread
,
nor
can
all
their
skill
gain
them
any
respect
in
the
World
when
his
providence
doth
not
favour
them
,
Therefore
doth
he
instance
many
disappointments
,
and
these
in
greater
and
lesser
matters
,
The
Race
is
not
to
the
Swift
,
nor
the
Battel
to
the
Strong
,
nor
Bread
to
the
Wise
,
&c.
5.
The
disappointments
which
we
observe
men
of
greatest
activity
and
best
qualification
for
their
undertakings
,
do
meet
with
,
should
not
weaken
the
hands
of
those
who
have
less
strength
,
and
sewer
qualifications
in
following
their
Duty
,
men
should
esteem
themselves
successful
,
if
they
be
inabled
for
their
Duty
,
and
should
comfort
themselves
in
this
,
that
their
obedience
shall
be
rewarded
,
though
not
with
present
success
,
yet
with
Gods
approbation
,
and
reward
afterward
:
For
after
he
hath
in
the
former
verse
exhorted
men
to
set
to
their
duty
with
all
their
might
be
it
less
or
more
,
he
gives
here
several
instances
of
several
disappointments
incident
to
Men
who
have
most
strength
and
other
qualifications
most
promising
of
success
,
that
they
who
want
these
,
which
others
have
had
who
yet
have
been
disappointed
,
may
not
desert
their
duty
,
but
may
learn
the
more
humble
dependence
upon
God
,
The
Race
is
not
to
the
Swift
,
nor
the
Battel
to
the
Strong
,
&c.
6.
Though
none
have
ground
to
expect
success
,
who
use
not
the
outmost
of
lawful
Diligence
,
and
are
not
in
some
measure
qualified
for
their
undertakings
,
yet
often
it
falls
out
that
these
who
have
greatest
success
are
far
inferiour
to
others
,
for
these
qualifications
which
seem
most
to
promise
the
same
:
And
this
is
so
ordered
by
the
Lord
that
none
of
his
people
may
desert
any
duty
he
calls
them
to
,
how
small
appearance
of
success
so
ever
they
have
,
the
Slow
must
run
the
Race
that
he
hath
set
before
them
,
and
the
Weak
must
to
the
warefare
which
he
calls
them
to
,
in
hope
of
success
,
though
they
be
not
qualified
as
they
ought
;
For
while
he
saith
,
The
Race
is
not
to
the
Swift
,
nor
the
Battel
to
the
Strong
,
&c.
He
doth
import
,
that
the
Race
is
sometimes
to
the
Slow
,
and
the
victory
to
the
Weak
&c.
especially
if
they
follow
Duty
honestly
,
and
with
all
their
might
according
to
the
former
direction
.
7.
The
success
of
Mens
Enterprizes
is
not
to
be
attributed
to
the
qualifications
that
fit
them
for
these
,
but
to
the
favourable
concurrence
of
divine
Providence
:
For
therefore
Solomon
doth
instance
the
disappointments
of
those
who
have
had
the
best
qualifications
,
that
when
the
Swift
get
the
Race
,
and
the
Strong
carry
the
day
in
Battel
&c.
They
may
attribute
their
success
to
divine
concurrence
,
The
Race
is
not
to
the
Swift
,
nor
the
Battel
to
the
Strong
.
8.
The
Lord
hath
all
Events
carved
out
,
and
the
very
Minute
wherein
they
are
to
fall
out
,
fixed
in
his
eternal
decree
,
and
no
mans
power
or
wit
,
can
alter
any
of
these
,
For
(
saith
he
)
Time
and
Chance
(
whereby
are
meant
all
Events
,
and
the
Minute
of
their
falling
out
)
happen
to
them
all
,
or
,
as
the
word
is
,
touches
them
all
,
namely
as
he
hath
Foreordained
.
9.
The
consideration
of
a
providence
predetermining
what
shall
be
,
and
in
what
season
,
should
not
marr
us
in
our
Duty
,
but
teach
us
humble
Dependence
upon
,
and
acknowledgment
of
him
who
hath
all
in
his
hand
,
without
which
not
only
are
disappointments
frequent
,
but
in
displeasure
also
,
for
this
is
a
reason
of
mans
disappointment
,
not
simply
(
as
was
explained
before
)
but
because
he
doth
not
depend
upon
and
acknowledge
God
,
who
would
either
time
his
indeavours
,
so
as
they
should
tryst
with
his
time
set
for
success
,
or
otherwise
would
sanctify
the
disappointments
which
he
hath
appointed
him
to
meet
with
,
Time
and
Chance
happeneth
to
all
,
Man
also
knows
not
his
time
.
10.
Beside
the
qualifications
which
are
fitting
for
attaining
to
such
and
such
effects
,
as
Swiftness
for
the
Race
,
and
Strength
for
the
war
,
&c.
there
is
also
necessary
a
right
discerning
of
the
opportunity
fit
for
these
undertakings
,
which
by
the
sanctified
Exercise
of
humane
prudence
,
following
the
general
rules
of
the
word
,
may
be
in
such
measure
attained
to
as
men
may
have
peace
,
and
confidence
of
acceptation
:
And
it
is
mens
not
studying
to
know
these
times
even
so
far
as
they
may
be
known
which
is
often
the
cause
of
their
Disappointment
,
and
running
themselves
in
many
Snares
:
For
it
is
here
given
as
another
cause
of
these
Disappointments
formerly
mentioned
,
and
of
the
Snares
and
Inconveniencies
spoken
of
afterward
,
Man
also
knows
not
his
time
.
11.
Even
those
who
have
all
other
Advantages
for
attaining
to
Success
,
if
they
want
humble
dependence
upon
God's
Providence
,
and
do
not
seek
,
his
Direction
to
Time
their
Actions
right
,
they
cannot
but
expect
to
be
surprized
with
Snares
,
seing
they
consider
not
that
there
is
a
Supreme
Providence
over
them
,
as
the
Birds
and
Fishes
consider
not
that
there
is
a
wiser
Creature
than
themselves
to
ensnare
them
,
they
are
often
most
secure
when
the
Hazard
is
nearest
,
as
the
Birds
or
Fishes
are
,
and
have
greatest
hopes
of
Satisfaction
,
when
they
are
nearest
their
own
ruine
,
and
being
taken
in
the
Snare
by
Providence
,
are
held
the
faster
the
more
they
wrestle
to
get
out
,
till
they
learn
to
acknowledge
and
submit
to
the
Lord
.
For
so
much
is
imported
in
these
Similitudes
,
As
the
Fishes
that
are
taken
in
an
evil
Net
,
and
as
the
Birds
that
are
in
the
Snares
,
so
are
the
Sons
of
Men
ensnared
in
an
evil
Time
,
when
it
cometh
suddenly
upon
them
.
12.
Men
that
walk
not
with
dependence
upon
God
,
laying
their
account
for
all
Hazards
and
Trials
,
wherewith
they
may
be
exercised
,
and
resolving
to
submit
to
all
Inconveniencies
,
are
still
surprized
with
all
their
Crosses
;
And
times
of
Disappointment
which
prove
good
to
the
Godly
,
prove
evil
Times
to
them
,
So
are
the
Sons
of
Men
snared
in
an
evil
Time
,
when
it
falleth
suddenly
upon
them
.
Ver.
13.
This
Wisdom
have
I
seen
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
Bulwarks
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
than
Strength
:
nevertheless
the
poor
Mans
Wisdom
is
despised
,
and
his
words
are
not
heard
.
HEre
is
a
Fourth
Direction
for
remedy
of
that
Discouragement
,
which
is
incident
to
the
Godly
in
trouble
,
without
which
the
former
cannot
be
rightly
made
use
of
,
and
that
is
the
study
of
Heavenly
Wisdom
:
Without
this
our
outward
Comforts
cannot
be
used
aright
,
nor
our
diligence
in
Duty
rightly
put
forth
,
nor
can
we
know
the
time
or
season
of
any
Duty
.
And
this
Solomon
holds
out
in
a
Parable
,
or
supposed
History
of
the
deliverance
of
a
City
from
a
very
great
Strait
,
by
Wisdom
,
when
other
means
were
wanting
.
And
in
this
Four
Things
are
considerable
,
First
,
the
Wise
Man's
Preface
to
this
Purpose
,
wherein
he
doth
1.
Set
down
this
effect
of
Wisdom
as
experimentally
known
to
him
,
This
Wisdom
(
saith
he
)
have
I
seen
,
&c.
It
is
not
necessary
hence
to
conclude
,
that
the
following
Relation
is
any
real
History
,
though
there
be
no
hazard
in
looking
upon
the
Words
,
as
relating
to
some
particular
passage
which
Solomon
had
observed
,
seing
there
was
such
an
one
in
his
Fathers
time
,
2
Sam.
20.16
-
But
it
is
sufficient
to
think
that
he
had
observed
several
Passages
in
his
time
,
wherein
this
effect
of
Wisdom
was
verified
.
2.
He
sets
down
the
effect
of
his
observation
of
this
Wisdom
,
it
did
beget
in
his
Heart
a
very
high
esteem
of
Wisdom
,
it
seemed
great
to
me
,
saith
he
.
Next
,
He
sets
down
the
supposed
History
or
Parable
wherein
this
effect
of
Wisdom
did
shine
,
and
that
is
,
of
a
little
City
,
without
Men
or
Means
for
defence
of
it
,
great
Forces
being
raised
against
it
,
and
many
Assaults
made
,
and
yet
one
Man
Poor
and
Mean
as
to
other
things
,
indued
with
this
Wisdom
,
was
instrumental
to
deliver
the
City
,
which
is
not
brought
in
to
perswade
Men
that
every
one
indued
with
Heavenly
Wisdom
,
will
be
made
instrumental
in
the
like
visible
Effects
:
But
it
is
sufficient
to
commend
the
study
of
it
to
all
,
that
it
hath
both
been
sometimes
so
blest
,
when
other
means
have
been
wanting
,
and
that
if
the
Lord
see
a
Delivery
good
for
his
People
,
the
study
of
this
Wisdom
is
the
best
way
to
obtain
it
,
and
that
it
hath
alwayes
the
like
effect
in
a
Spiritual
Sense
,
teaching
them
that
are
endued
with
it
,
the
way
of
delivery
from
their
Spiritual
Enemies
.
Thirdly
,
He
doth
in
this
same
supposed
History
hold
forth
,
the
Intertainment
that
the
truly
Wise
may
expect
in
the
World
though
they
should
be
instrumental
in
bringing
about
the
greatest
outward
Mercies
to
worldly
Men
,
and
that
is
to
be
slighted
.
And
no
Man
(
saith
he
)
Remembred
the
poor
Man
.
Fourthly
,
He
doth
hence
draw
Two
useful
Conclusions
.
1.
That
Wisdom
is
better
than
Strength
,
that
is
,
it
is
sometimes
more
blest
for
bringing
about
even
outward
Deliverance
,
when
external
Strength
is
wanting
,
than
all
the
Strength
in
the
World
without
this
Wisdom
.
2.
That
if
Men
want
other
external
things
to
recommend
them
to
the
World
,
they
may
resolve
to
be
slighted
,
and
have
their
inward
Qualifications
,
such
as
Wisdom
,
misregarded
by
the
most
part
of
Men.
Hence
Learn
1.
The
usefulness
and
excellency
of
that
Wisdom
which
is
from
Above
,
is
not
only
to
be
seen
by
the
Reading
and
Hearing
of
the
Word
,
but
also
by
the
observation
of
the
Effects
which
the
same
is
blest
to
produce
,
both
to
them
that
are
indued
with
it
,
and
to
others
,
especially
the
comfortable
support
which
comes
by
it
under
Straits
,
and
the
sweet
way
of
escape
and
outgate
,
even
when
Men
want
probable
outward
means
of
Safety
and
Delivery
:
For
it
is
this
experimental
sight
of
the
excellency
of
this
Wisdom
in
the
effect
of
it
,
whereof
Solomon
here
speaks
,
while
he
saith
,
This
Wisdom
have
I
seen
also
.
2.
The
greater
measure
of
true
Wisdom
any
have
,
the
greater
esteem
they
have
of
it
,
not
only
in
themselves
but
in
others
,
and
even
in
these
who
are
poor
and
mean
,
and
having
no
other
thing
in
the
World
to
commend
them
,
they
magnify
the
appearances
and
effects
of
it
where
ever
they
see
them
:
For
Solomon
who
had
a
great
measure
of
it
prized
it
highly
,
even
in
a
poor
Man
,
This
Wisdom
have
I
seen
under
the
Sun
,
and
it
seemed
great
to
me
.
3.
Where
the
Lord
intends
Delivery
,
he
doth
sometimes
in
the
depth
of
his
Wisdom
,
suffer
such
Straits
to
come
,
as
Ruine
seems
near
and
unavoidable
,
that
men
may
learn
to
deny
their
own
Wit
and
Power
,
2
Cor.
1.9
.
and
may
esteem
the
more
of
a
Delivery
when
it
is
brought
about
.
Ps.
126.1
.
&c.
For
here
in
this
supposed
History
or
Parable
,
There
was
a
little
City
and
few
Men
within
it
,
and
there
came
a
great
King
and
beseiged
it
,
and
built
great
Bulwarks
against
it
,
whereby
the
Ruine
of
it
was
apparent
,
and
yet
Deliverance
is
a
preparing
,
and
working
for
it
.
4.
Those
who
have
no
external
means
of
Defence
or
Delivery
equal
to
the
power
imployed
against
them
,
ought
not
to
despair
of
a
Delivery
,
nor
think
it
impossible
,
but
still
leave
room
to
God
to
find
out
the
way
,
though
they
do
not
see
it
;
Neither
ought
those
whose
external
force
and
power
do
far
exceed
their
Adversaries
,
and
have
improven
the
same
successfully
,
even
to
the
almost
gaining
of
their
point
,
promise
certain
success
to
themselves
:
For
here
The
little
City
and
few
Men
are
preserved
,
and
the
Great
King
who
raised
great
Bulwarks
against
it
,
hath
not
the
desired
success
:
For
the
City
is
delivered
.
5.
The
Lord
doth
often
bestow
the
most
excellent
Gifts
of
the
Mind
,
upon
those
who
have
least
of
outward
Gifts
,
such
as
Riches
,
Honour
,
and
the
like
,
that
all
may
know
he
doth
not
value
these
outward
Qualifications
,
as
he
doth
the
inward
,
which
the
World
undervalueth
,
and
that
these
inward
Gifts
may
be
seen
to
be
his
,
and
freely
bestowed
,
when
they
are
given
to
persons
who
have
so
little
of
outward
things
that
might
help
or
encourage
in
the
acquiring
of
them
:
For
here
in
this
City
,
There
was
found
a
poor
Wise
Man
.
6.
As
the
Lord
doth
sometimes
make
the
rise
of
a
Peoples
Delivery
to
be
from
that
Airth
whence
they
least
expected
it
;
so
when
he
intends
a
Delivery
to
a
Community
where
he
hath
some
of
his
own
,
he
doth
ordinarily
make
some
of
those
instrumental
in
the
bringing
of
it
about
,
either
by
moving
them
to
Pray
for
it
,
and
so
giving
it
in
answer
to
their
Prayers
,
Dan.
9.2
,
3.
&c.
or
by
suggesting
to
them
the
best
Course
for
it
,
and
blessing
their
Endeavours
for
obtaining
of
it
,
2
Sam.
20.22
.
So
that
it
should
be
thought
a
great
Advantage
to
have
but
one
truly
Godly
Person
in
a
Society
,
seing
where
any
such
are
,
if
a
Delivery
be
possible
,
the
Lord
rather
Honours
them
than
others
,
to
be
instumental
in
bringing
it
about
:
For
here
The
poor
Man
by
his
Wisdom
delivered
the
City
.
7.
Although
the
truly
Godly
be
often
little
obliged
to
those
they
live
among
,
for
any
respect
or
encouragement
they
have
from
them
,
yet
is
it
their
Duty
,
and
it
is
also
their
Disposition
,
to
imploy
any
Witt
they
have
for
the
good
of
those
among
whom
they
are
,
for
preventing
their
ruine
,
that
they
may
have
time
to
Repent
and
reform
their
Ways
:
For
this
Poor
Wise
Man
hath
had
little
incouragement
from
his
fellow
Citizens
,
as
appears
by
what
is
spoken
of
their
After-carriage
to
him
in
this
supposed
History
,
and
yet
he
imploys
his
Witt
for
obtaining
a
Delivery
to
them
,
The
poor
Man
by
his
Wisdom
delivered
the
City
.
8.
So
little
do
worldly
Men
discern
the
Beauty
of
God's
Grace
in
his
People
,
so
highly
do
they
esteem
of
outward
things
,
Riches
,
Honour
,
and
the
like
,
and
so
great
is
their
enmity
against
the
Godly
,
that
though
they
have
tasted
of
the
sweet
Fruits
of
their
Wisdom
and
other
Perfections
,
they
cannot
but
slight
them
,
and
the
Godly
must
resolve
for
such
a
Lot
,
and
learn
to
draw
their
incouragement
from
the
Lord's
Approbation
of
them
for
following
of
their
Duty
;
For
he
forewarns
here
,
that
if
a
Godly
Man
do
a
good
Turn
to
the
ingrate
World
,
he
will
readily
get
little
Thanks
for
his
pains
,
No
Man
remembred
the
poor
Man
.
9.
It
is
not
enough
to
remark
the
Passages
of
God's
Providence
which
we
behold
,
but
we
ought
to
learn
something
from
them
that
may
be
of
general
use
to
our selves
and
others
,
and
to
take
opportunity
according
to
our
Calling
,
to
communicat
the
same
to
others
for
their
Good
:
For
so
doth
Solomon
here
Comment
upon
the
present
Passage
set
forth
in
this
Parable
,
and
draws
Conclusions
from
it
for
the
use
of
the
Church
,
Then
said
I
,
Wisdom
is
better
than
Strength
.
10.
Those
who
are
indued
with
true
Wisdom
to
know
the
Mind
of
God
from
his
Word
,
and
a
right
Carriage
under
Straits
,
though
deprived
of
outward
Means
of
Defence
or
Delivery
from
Straits
,
are
in
a
much
more
desirable
Condition
,
than
those
who
have
never
so
much
external
Strength
without
that
Wisdom
:
For
they
who
have
outward
Strength
without
this
Wisdom
,
cannot
but
trust
in
it
,
and
so
provoke
the
Lord
either
to
Blast
it
,
and
make
it
ineffectual
as
to
the
obtaining
of
Delivery
,
or
if
they
do
obtain
it
,
it
be
in
Wrath
to
them
,
while
as
they
who
have
this
Wisdom
without
that
strength
,
are
thereby
led
to
make
use
of
the
Strength
of
the
Lord
which
is
engaged
to
do
for
them
in
Straits
,
they
are
thereby
kept
from
sinful
Courses
for
Delivery
,
and
made
to
submit
to
Disappointments
,
if
God
see
it
fit
to
exercise
them
therewith
:
For
though
this
Commendation
of
Wisdom
may
be
true
of
common
Humane
Prudence
,
which
sometimes
proves
better
than
never
so
much
outward
strength
without
it
,
yet
it
is
safest
to
take
it
for
a
Commendation
of
the
exercise
of
sanctified
Reason
,
which
is
nothing
else
but
Saving
Knowledge
,
applied
(
it
may
be
)
to
the
common
matters
of
this
Life
,
Wisdom
is
better
than
Strength
.
11.
As
it
is
a
high
Provocation
of
the
Lord
to
look
no
higher
than
the
Instruments
of
our
Delivery
,
and
to
put
them
in
God's
place
,
Act.
14.13
.
So
it
is
no
less
a
Provocation
to
slight
Instruments
,
and
not
(
for
his
sake
)
to
honour
and
encourage
the
Person
whom
he
honours
to
do
us
good
,
or
to
despise
God's
Gifts
in
them
,
because
they
want
outward
Gifts
:
For
in
te●●●mony
of
the
Lord
's
taking
notice
of
their
slighting
the
poor
Man
and
his
Wisdom
,
it
is
twice
set
down
,
once
in
the
History
,
and
again
in
Solomon's
Observations
upon
it
,
No
Man
remembred
the
poor
Man
,
and
the
poor
Mans
Wisdom
is
despised
.
12.
That
which
makes
the
wholesome
Counsel
and
Advice
of
the
Godly
to
be
slighted
by
the
Men
of
this
World
,
is
,
their
undervaluing
of
their
Persons
,
so
as
they
give
not
a
hearing
to
their
words
:
If
the
worth
and
utility
of
what
even
some
of
the
poorer
sort
of
them
may
hold
out
,
were
pondered
,
their
Gifts
would
make
way
for
them
:
For
the
latter
Clause
may
be
looked
upon
as
the
cause
of
the
former
,
The
poor
Mans
Wisdom
is
despised
,
why
?
his
words
are
not
heard
.
Ver.
17.
The
words
of
Wise
Men
are
heard
in
quiet
,
more
than
the
Cry
of
him
that
ruleth
among
Fools
.
18.
Wisdom
is
better
than
weapons
of
war
,
but
one
Sinner
destroyeth
much
good
.
HAving
shewn
the
usefulness
of
Heavenly
Wisdom
,
and
the
bad
Intertainment
it
hath
in
the
World
,
under
the
former
supposed
History
.
He
doth
here
First
incourage
the
Godly
to
be
ready
to
communicat
their
Knowledge
and
Counsel
for
the
good
of
others
,
by
shewing
that
success
will
not
be
always
wanting
,
The
words
of
the
Wise
(
saith
he
)
are
heard
in
quiet
,
which
may
be
understood
1.
As
pointing
at
the
Lot
of
the
Godly
,
who
would
communicat
the
truth
to
others
,
they
must
often
deliver
the
same
very
quietly
,
they
will
not
always
get
so
publick
a
Hearing
as
the
Truth
deserves
,
by
reason
of
the
corruption
of
Times
,
and
wicked
Humours
of
People
.
2.
It
may
be
taken
as
holding
out
the
qualification
of
them
that
would
do
good
to
others
,
and
get
a
Hearing
to
the
Truth
;
they
must
in
a
sober
and
calm
manner
,
without
Clamour
,
Contention
,
or
Ostentation
deliver
it
,
and
so
God
will
get
it
a
hearing
with
some
.
3.
It
may
be
taken
for
a
description
of
the
right
disposition
of
Hearers
of
the
Truth
,
they
must
be
of
Quiet
,
Calm
,
Humble
and
Meek
Spirits
.
Because
these
do
all
agree
,
and
the
Speech
is
indefinit
,
it
may
be
looked
upon
as
comprehending
them
all
,
holding
this
in
the
general
,
that
it
is
an
encouragement
to
the
Wise
to
communicat
their
Knowledge
,
by
promising
success
to
them
;
for
the
Hebrews
express
a
Promise
by
way
of
Enunciation
in
the
present
time
:
And
this
Promise
of
Success
he
illustrates
,
by
comparing
the
same
with
that
Success
which
other
Mens
words
have
,
even
suppose
them
to
be
Rulers
,
while
he
saith
,
More
than
the
Cry
of
him
that
ruleth
among
Fools
,
the
opposition
shews
that
the
Ruler
here
spoken
of
is
to
be
looked
upon
as
destitute
of
this
Saving
Wisdom
,
and
so
like
his
foolish
Subjects
among
whom
he
Rules
:
So
the
meaning
seems
to
be
,
that
the
Truth
of
God
,
or
the
meek
Counsels
of
the
Godly
,
however
despised
by
the
most
part
of
Men
,
shall
gain
acceptance
with
peaceable
and
humble
Souls
,
even
when
he
same
may
not
be
avowed
publickly
,
more
than
the
most
publick
Edicts
of
wicked
Rulers
shall
have
with
the
generality
of
their
foolish
Subjects
.
Next
,
That
all
may
be
moved
to
entertain
the
Counsel
or
Advice
of
the
truly
Wise
,
be
they
never
so
poor
and
mean
in
the
World
,
he
doth
again
commend
Heavenly
Wisdom
,
as
more
useful
,
especially
in
a
Strait
,
to
which
the
former
supposed
History
relates
,
than
all
external
means
of
Defence
without
it
:
He
did
before
preferr
it
to
Strength
,
now
to
the
Means
or
Instruments
of
War
,
which
Strength
makes
use
of
,
in
so
far
as
it
teaches
Men
to
depend
upon
God
and
make
use
of
his
Strength
:
and
this
he
illustrates
by
pointing
out
the
Dammage
which
one
Sinner
,
or
a
few
(
for
one
is
sometimes
put
for
a
few
)
may
bring
to
the
whole
Society
where
they
are
tolerat
,
as
he
shewed
before
,
that
one
poor
Wise
Man
,
by
whom
is
meant
a
Godly
Man
,
delivered
the
City
:
So
here
that
one
Sinner
,
by
whom
is
meant
(
as
is
clear
by
the
opposition
)
any
one
destitute
of
Saving
Knowledge
,
and
a
Ring-leader
in
Wickedness
,
may
marr
the
Delivery
of
a
whole
Society
from
danger
,
and
consequently
bring
Ruine
upon
it
,
especially
when
such
an
one
is
Countenanced
and
Preferred
:
And
this
is
also
to
be
understood
from
the
opposition
of
this
one
Sinner
to
the
Poor
Wise
Man
,
who
was
Despised
,
Slighted
,
and
his
Words
not
regarded
.
From
this
we
may
Learn
1.
When
the
Truth
of
God
cannot
get
a
publick
Hearing
in
the
World
,
the
Lord
will
get
acceptance
to
it
,
and
will
be
doing
good
by
it
in
private
Corners
,
and
so
will
be
still
propagating
his
Truth
,
as
he
did
by
his
Apostles
and
Prophets
in
evil
Times
,
when
they
might
not
avow
themselves
;
in
which
sense
this
general
Speech
is
verified
,
The
words
of
the
Wise
are
heard
in
quiet
.
2.
It
is
not
a
clamorous
,
hot
,
and
violent
way
of
pressing
even
Truth
it self
,
that
will
gain
Acceptance
to
it
,
nor
will
that
way
be
studied
by
them
that
are
truly
Wise
,
and
desire
to
spread
the
Truth
,
but
rather
it
is
that
quiet
and
calm
way
of
delivering
of
it
,
which
Christ
himself
used
,
who
did
not
strive
nor
cry
,
nor
cause
his
Voice
to
be
heard
in
the
Streets
,
that
prevails
most
:
The
Lord
will
have
it
so
,
that
the
efficacy
and
fruit
of
speaking
the
Truth
,
may
be
seen
to
be
his
secret
power
with
it
,
and
the
Beauty
and
Equity
of
the
thing
spoken
,
rather
than
any
thing
it
hath
from
the
Speaker
:
For
so
may
this
also
be
taken
,
as
pointing
out
the
qualification
necessary
for
the
right
way
of
delivering
the
Truth
,
The
words
of
the
Wise
are
heard
in
quiet
.
3.
Those
who
are
of
Composed
,
Meek
and
Humble
Spirits
,
ready
to
submit
to
the
Mind
of
God
,
when
it
is
held
forth
,
and
not
to
gain-say
it
in
their
Hearts
,
when
it
speaks
most
sharpely
against
their
Corruptions
,
those
are
fit
to
receive
the
Truth
of
God
,
such
will
hear
it
and
profit
by
it
,
when
others
deny
it
a
Hearing
,
and
will
take
well
with
a
savoury
Counsel
and
Advice
from
others
,
were
they
never
so
poor
and
mean
:
For
having
said
before
,
that
the
poor
Man's
words
were
despised
and
not
heard
,
to
wit
by
the
most
part
of
Men
,
he
adds
this
,
that
notwithstanding
,
The
words
of
the
Wise
are
heard
in
quiet
,
namely
by
Quiet
,
Calm
and
Submissive
Spirits
.
4.
When
Men
that
have
Rule
over
others
do
not
hear
the
Truth
of
God
themselves
,
though
spoken
by
the
poorest
and
meanest
Servants
of
his
,
and
do
not
imploy
their
power
to
propagate
the
knowledge
of
it
,
and
gain
respect
to
it
among
their
Subjects
,
but
suffer
them
to
remain
ignorant
of
God
,
and
so
Fools
indeed
for
any
care
or
pains
they
take
to
make
them
wise
,
it
is
but
just
with
God
to
make
their
most
imperious
and
publick
Commands
have
little
respect
with
their
Subjects
,
and
less
than
they
give
to
his
Counsel
coming
from
his
despised
Messengers
,
yea
to
raise
up
some
to
speak
against
their
wicked
Edicts
at
least
in
Quiet
,
when
his
Truth
may
not
be
avowed
,
and
make
those
to
be
better
heard
than
wicked
Rulers
are
:
And
so
verify
this
,
That
the
words
of
the
Wise
are
heard
in
quiet
,
more
than
the
cry
of
him
that
Ruleth
among
Fools
.
5.
So
much
are
the
Hearts
of
Men
taken
up
with
external
Force
and
means
of
Defence
,
when
they
have
them
,
and
so
hardly
are
they
then
made
apprehensive
of
the
necessity
of
humble
Dependence
upon
God
for
his
Concurrence
,
which
Heavenly
Wisdom
teaches
,
that
the
Ministers
of
Christ
having
to
do
with
such
,
had
great
need
frequently
to
undervalue
all
their
external
Force
without
that
Wisdom
,
and
to
preferr
the
same
to
all
external
Means
where
it
is
wanting
:
Therefore
Solomon
having
thus
commended
Wisdom
before
,
Ver.
16.
he
here
commends
it
again
in
an
Expression
near
to
the
former
,
Wisdom
is
better
than
weapons
of
War
.
6.
Some
one
,
or
a
few
wicked
Persons
,
especially
when
they
are
tolerat
,
countenanced
,
or
followed
in
their
evil
Counsells
and
Ways
,
Judg.
19.22
.
&c.
and
20.14
,
&c.
or
when
the
Sin
of
that
one
or
few
,
is
not
searched
and
mourned
for
,
Josh.
7.13
.
may
deprive
the
whole
Society
,
who
have
so
made
the
guilt
of
that
one
or
few
their
own
,
of
many
excellent
Mercies
,
such
as
delivery
from
Straits
,
or
may
procure
the
removal
of
Mercies
which
they
do
all
enjoy
,
and
consequently
may
draw
on
great
Judgements
upon
the
whole
Society
:
And
so
this
is
verified
,
One
Sinner
destroyeth
much
good
.
CHAP.
X.
The
ARGUMENT
.
THE
Wise
Man
having
spoken
so
much
in
the
Commendation
of
Saving
Wisdom
,
he
doth
in
the
First
part
of
this
Chapter
unto
ver.
4
,
adduce
many
pressing
Arguments
perswading
to
the
serious
Exercise
of
it
,
and
manifestation
thereof
in
their
Conversation
.
The
I.
whereof
is
because
a
very
small
Miscarriage
in
these
who
have
gained
Esteem
with
others
for
Wisdom
and
other
Qualifications
and
advantages
,
will
readily
(
as
a
dead
Flie
falling
among
Oyntment
)
render
them
useless
and
unsavoury
ver.
1.
The
II
Argument
is
taken
from
the
description
of
those
that
are
made
Partakers
of
this
Heavenly
Wisdom
,
and
of
those
who
are
void
of
it
;
because
these
who
are
indued
with
this
Saving
Wisdom
,
are
in
a
fit
and
ready
Disposition
to
go
seasonably
,
dexterously
,
and
diligently
about
their
Duty
(
having
their
Heart
in
their
right
Hand
)
ver.
2.
And
they
that
are
void
of
it
,
as
they
are
unfit
for
any
duty
or
work
in
the
season
thereof
,
so
do
they
palpably
bewray
to
Oa-lookers
in
their
deportment
,
their
folly
and
want
of
Heart
and
Courage
for
Duty
,
especially
under
Difficulties
ver.
2
,
3.
In
the
second
Part
of
this
Chapter
contained
from
ver.
4.
to
the
end
of
the
Chapter
,
are
set
down
several
Directions
,
in
order
to
the
manifesting
of
this
Saving
Wisdom
in
their
carriage
particularly
towards
Magistrats
(
especially
when
unjustly
provocked
)
The
I.
whereof
is
.
That
when
the
Magistrat
is
unjustly
incensed
,
they
would
evidence
spiritual
Wisdom
by
a
peaceable
yielding
and
mild
carriage
(
so
far
as
is
consistent
with
duty
to
God
and
a
good
Conscience
)
towards
them
,
even
tho
there
may
be
many
things
wrong
in
their
Administrations
,
which
is
the
ready
way
(
through
the
Blessing
of
God
)
to
pacifie
and
calm
the
Passions
of
them
that
are
in
Authority
,
and
prevent
much
Evil
both
in
the
Magistrats
and
Subjects
.
ver.
4.
Which
Direction
he
illustrats
,
1.
By
holding
forth
the
ordinary
abuse
of
Government
,
through
the
pravity
of
the
disposition
of
some
Rulers
,
which
in
his
Observation
or
Revelation
from
the
Spirit
of
God
,
had
been
improven
to
the
setting
of
the
vilest
and
worst
of
Men
in
eminent
place
,
and
wisest
of
Men
not
only
with-held
from
publick
Employment
,
but
put
in
an
abject
and
despicable
condition
.
ver.
5
,
6
,
&
7.2
.
By
shewing
the
sinfulness
and
danger
of
seditious
Plottings
and
Insurrections
against
those
in
lawful
Authority
,
as
being
a
malicious
course
evidently
tending
to
their
own
Ruine
.
ver.
8
,
9.
The
II.
Direction
is
,
That
Men
endued
with
saving
Knowledge
,
who
providentially
are
under
such
incensed
and
corrupt
Rulers
,
as
advance
the
Wicked
,
and
depress
the
Godly
,
would
be
at
double
pains
(
especially
in
case
of
former
Misttakes
or
Negligence
)
for
Direction
how
to
carry
towards
them
,
both
in
speech
and
practice
,
and
give
both
God
and
them
their
due
,
which
only
can
be
attained
by
that
Wisdom
which
is
from
Above
,
and
shines
eminently
in
the
Word
of
God
.
ver.
10.
The
necessity
of
which
Wisdom
for
this
end
he
evidenceth
,
1.
From
the
evil
and
danger
of
railing
and
reproachful
Speeches
,
incident
to
Men
destitute
of
saving
Wisdom
,
against
incensed
and
corrupt
Rulers
when
they
meet
with
any
violence
or
disappointment
of
their
ambitious
Ends
from
them
,
they
thereby
readily
procuring
their
own
Ruine
(
as
a
Serpent
by
his
audible
hissing
doth
his
killing
)
from
those
whom
by
his
detracting
Speeches
he
provokes
.
ver.
11.
2.
From
the
advantage
of
having
this
heavenly
Wisdom
,
which
directeth
a
Man
to
the
use
of
such
savoury
Words
and
Expressions
,
as
conciliats
the
favour
of
offended
Rulers
.
ver.
12.
3.
From
the
sad
and
dangerous
effects
of
such
rash
and
detracting
Speeches
towards
these
in
Authority
,
as
proving
the
Mean
of
a
Mans
insnaring
and
destroying
himself
.
ver.
12.
4.
From
the
height
and
extremity
that
such
hard
Speeches
do
ordinarly
run
to
,
that
as
they
begin
with
,
and
flow
from
Levity
and
Inconstancy
,
so
they
terminat
in
mad
and
furious
Courses
against
these
Rulers
.
ver.
13.
And
5.
From
the
description
of
such
Men
destitute
of
this
saving
Knowledge
of
God
,
and
their
Duty
to
them
in
Authority
,
by
resembling
them
unto
the
Natural
Fools
of
the
World
in
the
multiplying
of
Words
,
by
boasting
of
their
intended
Actions
,
and
inquiring
into
,
and
determining
future
Events
.
ver.
14.
And
in
the
vanity
and
fruitlesness
of
their
Endeavours
,
even
in
common
and
very
ordinary
Affairs
.
ver.
15.
And
upon
the
mentioning
of
the
Grievances
of
the
Godly
,
under
the
bad
Government
of
corrupt
Rulers
,
and
their
Duty
towards
them
,
Notwithstanding
thereof
,
The
Preacher
takes
occasion
,
1.
To
shew
the
misery
of
that
Land
who
have
voluptuous
and
unqualified
Rulers
,
both
Supreme
and
Inferior
set
over
them
.
ver.
16.
2.
The
happiness
of
that
Nation
or
People
,
over
whom
eminently
qualified
and
sober
Governours
are
set
.
ver.
17.
And
3.
The
Cause
or
Root
of
that
Ruine
that
comes
upon
a
Land
underwicked
and
insufficient
Rulers
,
to
be
their
exceeding
Sloathfulness
and
Carelesness
(
as
a
Man
that
suffereth
his
House
to
decay
through
neglect
to
repair
it
)
in
using
fit
Means
to
save
the
State
from
Ruine
and
Destruction
,
ver.
18.
And
their
Luxury
and
excessive
and
unseasonable
Use
of
worldly
Enjoyments
,
to
the
enhauncing
of
Money
to
spend
upon
their
Lusts
,
and
impoverishing
of
their
Subjects
.
ver.
19.
The
III.
and
last
Direction
is
,
That
notwithstanding
People
may
meet
with
many
Grievances
from
vitious
and
insufficient
Rulers
,
apt
to
stirr
the
passions
even
of
the
Best
;
yet
they
ought
to
forbear
all
bitterness
of
Spirit
,
and
revengeful
Imprecations
of
Vengeance
upon
them
,
and
to
entertain
no
malitious
Thoughts
against
their
Persons
or
Authority
.
ver.
20.
which
be
presseth
by
an
Argument
taken
from
the
sudden
and
unexpected
Discovery
of
this
,
either
in
time
,
to
the
confusion
and
punishment
of
the
Offender
,
or
hereafter
before
Angels
and
Men
,
to
their
eternal
Shame
and
Destruction
.
ver.
20.
CHAP.
X.
Ver.
1.
Dead
flies
cause
the
Oyntment
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
at
large
commended
saving
knowledge
or
Christian
prudence
,
he
doth
now
press
the
exercise
thereof
,
and
shew
how
it
should
be
manifested
in
a
Christians
Conversation
,
and
before
he
give
directions
for
this
end
,
he
labours
to
prepare
the
heart
for
receiving
of
them
,
by
informing
those
who
have
gained
esteem
in
the
minds
of
others
for
Wisdom
,
or
any
other
gift
they
have
therewith
,
such
as
Riches
or
Eloquence
(
as
the
word
translated
Honour
signifies
)
that
they
had
great
need
to
be
very
accurat
and
circumspect
in
their
walking
:
And
this
he
doth
by
representing
the
hazard
of
the
miscarriage
of
such
,
though
it
were
but
in
some
small
point
of
rashness
or
inconsideration
which
he
calls
a
litle
Folly
,
manifested
by
them
and
marked
by
others
in
their
carriage
,
this
will
render
them
altogether
useless
,
for
doing
good
to
others
and
make
all
the
rest
of
their
carriage
unsavoury
:
And
this
hazard
he
illustrats
by
a
similitude
well
known
to
the
people
among
whom
he
lived
,
of
a
dead
Flie
,
which
falling
into
the
Oyntment
of
the
Apothecary
,
doth
readily
putrify
the
same
and
make
it
useless
and
unsavoury
.
So
the
verse
may
be
taken
for
an
Argument
to
study
the
constant
exercise
and
manifesting
of
Heavenly
Wisdom
in
the
conversation
,
because
even
a
small
miscarriage
in
them
that
are
esteemed
truly
wise
,
will
make
them
very
unsavoury
,
Hence
Learn
.
1.
Though
it
be
the
ordinary
lot
of
those
who
are
truely
Wise
and
Godly
to
be
in
a
mean
obscure
and
despis'd
condition
in
the
World
,
as
he
had
shewn
toward
the
close
of
the
former
Chapter
,
yet
it
is
not
always
so
with
all
of
them
,
for
sometimes
the
Lord
gives
them
with
saving
Wisdom
such
other
things
as
use
to
be
most
in
esteem
with
the
World
,
that
they
may
thereby
be
the
fitter
for
promoving
his
Honour
.
And
as
he
favours
them
himself
,
so
sometimes
he
gains
them
favour
and
Reputation
with
men
,
yea
even
the
worst
of
men
Mark
.
6.20
.
So
much
doth
Solomon
suppose
here
,
for
there
is
no
ground
to
think
that
he
speaks
of
such
as
have
only
an
undeserved
Reputation
,
but
of
such
as
have
and
deserve
to
have
Reputation
for
Wisdom
and
Honour
.
2.
The
more
esteem
and
Reputation
especially
for
Wisdom
any
have
among
Men
,
the
greater
hazard
are
they
in
to
bewray
their
folly
and
rashness
,
either
by
being
lifted
up
above
measure
2
Cor.
12.7
.
by
despising
others
Mat.
20.24
.
or
upon
the
conceit
of
their
own
eminency
in
that
or
any
other
perfection
waxing
presumptuous
and
fearless
of
their
own
miscarriage
Mat.
26.33.69
.
And
so
have
often
greater
need
to
be
warned
of
their
hazard
to
miscarry
,
than
these
who
are
in
less
esteem
for
Wisdom
:
For
the
Spirit
of
God
directed
Solomon
in
the
close
of
the
former
Chapter
to
commend
and
incourage
the
poor
despised
Wise
man
,
but
here
he
directs
him
to
guard
the
Wise
man
who
hath
Reputation
and
Honour
,
by
insinuating
his
hazard
to
Miscarry
,
while
he
saith
,
Dead
Flies
cause
the
Oyntment
of
the
Apothecary
to
send
forth
a
stinking
favour
;
so
doth
a
little
folly
him
that
is
in
Reputation
for
Wisdom
and
Honour
.
3.
As
those
that
deserve
Reputation
and
esteem
from
others
ought
not
ambitiously
to
hunt
after
it
.
Gal.
5.26
.
nor
be
much
moved
when
they
want
it
.
1
Cor
4.3
.
So
their
having
of
it
should
make
them
the
more
exact
in
their
walk
and
cautious
lest
any
thing
escape
them
that
may
make
their
name
unsavoury
:
They
should
make
their
esteem
and
Reputation
among
men
an
Argument
to
move
their
own
hearts
to
study
Accuracy
and
tenderness
in
their
behaviour
for
keeping
up
their
esteem
,
that
so
they
may
be
in
the
fitter
capacity
to
Honour
the
Lord
,
and
do
good
to
others
.
For
to
stir
up
such
to
walk
sutable
to
their
esteem
,
is
this
hazard
of
their
miscarriage
,
and
coming
in
disgrace
thereby
set
forth
to
them
,
as
Dead
Flies
cause
the
Oyntment
&c.
so
doth
a
little
folly
&c.
4
The
greater
measure
of
esteem
and
Reputation
for
Wisdom
,
and
other
gifts
of
God
men
have
attained
unto
,
the
more
easily
is
their
Reputation
stained
even
by
the
smallest
miscarriage
discernable
in
them
.
They
have
the
eyes
of
Envy
fixt
upon
them
.
1
Sam.
18.9
.
those
who
have
been
silenced
by
their
blameless
behaviour
,
will
readily
speak
much
against
them
,
when
they
manifest
but
a
little
Folly
1
Tim.
5.14
.
1
Pet.
2.15
.
And
the
more
straight
their
former
carriage
hath
been
the
more
remarkable
will
the
least
impertinency
or
rashness
in
their
future
carriage
be
,
as
a
small
blemish
is
easily
discerned
in
a
face
that
hath
always
appeared
beautiful
.
The
consideration
whereof
should
stir
up
such
to
walk
the
more
circumspectly
;
whereunto
Solomon
here
by
this
Argument
doth
excite
them
,
a
little
Folly
makes
them
unsavoury
and
useless
who
have
been
in
Reputation
for
Wisdom
and
Honour
.
5.
So
spiritual
should
the
minds
of
Christians
be
,
especially
the
Lords
publick
Servants
,
that
they
should
make
some
spiritual
use
of
these
things
which
are
of
most
common
use
among
men
,
and
so
should
be
ready
to
illustrate
and
commend
truth
and
duty
to
others
,
by
these
things
which
may
be
their
daily
remembrancers
.
For
so
doth
Solomon
here
,
Dead
Flies
cause
the
Oyntment
of
the
Apothecary
to
send
forth
a
stinking
savour
,
so
doth
a
little
.
&c.
6.
As
the
untainted
Reputation
of
a
Wise
Christian
makes
him
very
savoury
,
and
his
carriage
and
Counsels
wholesome
and
medicinal
to
others
with
whom
he
converses
,
while
he
makes
manifest
the
savour
of
the
knowledge
of
Christ
,
and
by
his
example
and
instruction
heals
the
distempers
of
those
among
whom
he
lives
;
So
the
miscarriage
of
such
a
man
makes
him
so
much
the
more
noisome
and
unsavoury
,
as
he
hath
been
before
savoury
and
useful
,
as
is
imported
in
this
similitude
and
the
application
of
it
.
There
is
nothing
more
wholesome
and
savoury
than
pretious
Oyntment
,
while
it
is
fresh
,
nothing
less
useful
and
more
unsavoury
,
when
it
is
corrupt
.
And
so
is
it
with
those
that
have
been
in
Reputation
for
Wisdom
and
Honour
.
While
by
their
holy
and
circumspect
walking
,
they
keep
their
Reputation
,
they
are
very
savoury
and
useful
,
but
when
even
by
a
little
Folly
,
and
much
more
by
their
gross
failings
,
they
lose
it
,
they
become
very
noisome
and
unsavoury
.
Ver.
2
,
A
Wise
mans
heart
is
at
his
right
hand
,
but
a
Fools
Heart
is
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.
THat
the
minds
of
Men
may
be
yet
more
in
love
with
the
following
directions
concerning
the
manifesting
of
Heavenly
Wisdom
in
their
conversation
;
He
doth
here
in
the
second
place
describe
those
that
are
indued
with
it
,
and
those
that
are
destitute
of
it
,
First
,
He
describes
the
Godly
,
who
are
ordinarily
designed
by
this
name
the
Wise
,
in
Solomons
Writings
,
while
he
saith
,
the
Heart
of
the
Wise
is
at
his
right
hand
,
He
doth
not
speak
of
the
situation
or
position
of
that
material
part
of
the
Body
which
is
called
the
Heart
,
and
is
in
the
same
place
in
all
Men
,
but
of
the
inward
frame
and
disposition
of
a
Mans
spirit
in
order
to
his
acting
.
The
man
that
hath
saving
Wisdom
,
his
mind
is
present
at
his
duty
and
fit
to
direct
him
how
to
go
dexterously
about
it
,
in
the
opportunity
thereof
:
And
this
he
expresseth
in
a
proverbial
kind
of
speech
,
his
Heart
is
at
his
right
hand
,
because
it
is
with
the
Right
hand
that
Men
ordinarily
are
readiest
and
swiftest
in
working
.
In
a
word
,
it
is
to
be
in
a
fit
disposition
for
Duty
,
or
,
as
Pauls
expression
is
,
prepared
unto
every
good
work
in
the
season
thereof
.
Next
,
He
gives
a
description
of
the
man
destitut
of
this
Heavenly
Wisdom
in
two
Branches
,
The
First
is
,
That
he
is
unfit
for
every
duty
,
his
Heart
is
at
his
left
Hand
,
he
cannot
go
dexterously
about
his
actions
,
and
hath
no
Heart
to
act
any
thing
aright
.
The
Second
,
That
he
doth
palpably
discover
his
naughtiness
to
discerning
Onlookers
by
his
visible
deportment
when
he
walks
by
the
way
,
that
is
,
when
he
is
about
any
duty
Common
or
Religious
,
his
Wisdom
,
or
(
as
it
is
in
the
Original
)
his
Heart
fails
him
,
he
hath
neither
Wisdom
,
Strength
nor
Courage
for
his
Duty
,
especially
when
he
meets
with
difficulties
in
the
way
of
it
,
and
he
saith
to
every
one
that
he
is
a
Fool
,
not
as
if
he
did
in
words
express
so
much
:
For
Solomon
speaks
nothing
in
this
Book
of
natural
Fools
,
or
such
as
are
destitut
of
the
exercise
of
common
Reason
,
but
of
persons
void
of
saving
Grace
,
how
wise
soever
they
seem
to
be
otherwise
,
they
are
often
left
of
God
to
bewray
their
Folly
to
spritual
Discerners
.
Hence
Learn
.
1.
In
so
far
as
Christians
are
indued
with
Heavenly
Wisdom
,
and
do
improve
the
same
,
they
will
do
nothing
before
they
deliberat
,
and
consult
the
word
and
Spirit
of
God
concerning
their
actions
both
for
the
matter
and
manner
of
them
,
Prov.
4.26
.
that
they
may
discover
and
foresee
temptations
incident
to
them
in
following
their
Duty
,
to
shun
them
,
Prov.
2.10.11
,
and
Hazards
and
inconveniences
to
eschew
or
prepare
for
them
,
Luk.
14
.
28●
they
will
watch
the
opportunity
of
their
Duty
,
and
keep
themselves
in
a
fit
disposition
for
it
,
that
they
be
not
surprized
therewith
when
it
offers
it self
1
Pet.
4.7
;
they
will
labour
to
keep
these
considerations
,
which
may
repel
Temptations
,
&
guard
against
discouragements
Psal.
119.50
,
95.
And
will
be
often
reflecting
upon
their
actions
for
matter
of
Humiliation
or
Praise
as
they
find
them
right
or
wrong
,
Psal.
119.59
.
all
which
may
be
comprehended
under
this
description
of
the
truly
Godly
,
The
heart
of
the
Wise
is
at
his
right
hand
.
2.
Men
void
of
the
saving
knowledge
and
Grace
of
Christ
cannot
go
dexterously
about
any
Duty
.
For
either
when
they
purpose
to
do
well
,
the
Right
hand
of
Execution
is
absent
from
the
Heart
,
Psal.
78.37
.
Or
when
they
do
what
is
right
in
it self
,
their
Heart
is
as
it
were
away
from
their
Hand
,
Isai.
29.13
.
And
ordinarly
their
Hearts
are
wholly
indisposed
for
,
and
averse
from
what
is
their
Duty
,
and
only
inclined
to
act
what
is
Sinistrous
or
Evil
,
as
is
imported
in
this
description
of
the
man
void
of
saving
Grace
or
knowledge
,
The
Heart
of
the
Fool
is
at
his
left
Hand
.
3.
Though
every
mans
heart
be
framed
alike
,
and
have
the
same
position
in
the
Body
,
yet
Saving
knowledge
,
and
Grace
,
make
so
great
a
change
upon
the
Heart
where
they
are
bestowed
,
as
if
the
natural
situation
of
it
were
changed
.
It
now
in
some
measure
inclines
toward
that
which
is
good
in
the
sight
of
God
.
Rom.
7
,
22.
while
as
before
it
was
only
bent
toward
Evil
,
Jer.
17.9
.
For
to
convince
us
of
the
vast
difference
between
the
regenerat
and
the
unregenerate
,
he
thus
describes
the
one
and
the
other
.
The
heart
of
the
Wise
is
at
his
right
hand
,
but
the
Heart
of
the
Fool
is
at
his
left
.
4.
However
men
void
of
Saving
Knowledge
and
Grace
,
may
hold
on
for
a
time
in
the
way
that
is
good
and
right
in
it self
,
especially
while
they
have
prosperity
,
applause
and
such
incouragements
,
John
5.33
.
yet
when
opposition
and
discouragements
become
frequent
,
they
lose
all
the
courage
,
strength
and
comfort
,
which
sometimes
they
seemed
to
have
:
For
(
saith
he
)
when
he
that
is
a
Fool
walks
by
the
way
,
his
Wisdom
(
or
as
the
word
is
his
Heart
)
fails
him
,
the
expression
is
ordinarily
used
of
mens
despondency
and
discouragement
of
spirit
,
because
of
opposition
in
their
way
.
5.
As
mens
carriage
and
visible
deportment
hath
a
language
,
which
may
be
heard
and
understood
by
the
truly
Wise
with
whom
they
converse
,
so
however
Hypocrites
may
long
carry
themselves
so
closely
,
that
they
shall
not
bewray
their
folly
or
wickedness
which
is
called
Folly
in
the
Book
,
Psal.
55.14
.
yet
it
is
just
with
God
,
and
often
he
doth
exercise
that
Justice
in
this
Life
,
to
leave
such
to
discover
what
is
in
their
Heart
by
their
actions
,
see
,
Prov.
18.2
.
and
6.13.20
.
For
this
description
of
the
Fool
,
or
the
wicked
man
is
not
to
be
understood
,
as
if
all
such
did
verbally
proclaim
themselves
to
be
what
they
are
:
But
that
their
unchristian
and
imprudent
carriage
in
opposition
to
the
way
and
will
of
God
,
though
never
so
much
Worldly
wit
and
policy
were
manifested
in
it
,
doth
often
speak
to
the
truly
Wise
,
what
they
are
,
yea
also
when
he
that
is
a
Fool
walks
by
the
way
his
Wisdom
fails
him
,
and
he
saith
to
every
one
that
he
is
a
Fool
Ver.
4.
If
the
spirit
of
the
Ruler
rise
up
against
thee
,
leave
not
thy
place
;
for
yeilding
pacifieth
great
offences
.
HE
comes
now
to
direct
the
Godly
how
to
manifest
that
Heavenly
Wisdom
,
or
Christian
prudence
,
formerly
commended
in
their
carriage
,
especially
to
Magistrats
or
Superiours
provoked
and
that
unjustly
,
as
will
appear
by
the
following
purpose
.
In
this
verse
there
is
considerable
First
,
the
case
wherein
he
supposes
the
Godly
to
be
,
and
that
is
to
be
under
the
wrath
and
displeasure
of
those
that
are
in
Authority
,
If
(
saith
he
)
the
spirit
of
the
Ruler
(
or
the
Passion
as
the
word
sometimes
signifies
in
Scripture
Prov.
25
,
28
)
rise
against
thee
,
or
(
as
the
word
signifies
)
Ascend
or
swell
,
so
as
it
seems
there
is
Evil
determined
against
thee
.
Next
,
there
is
the
duty
injoined
to
the
Godly
in
these
words
leave
not
thy
Place
,
whereby
is
not
meant
that
the
Godly
may
not
in
any
case
flie
from
the
fury
of
incensed
Rulers
:
For
Solomon
knew
that
his
Father
had
so
done
warrantably
:
But
the
meaning
is
that
Christians
should
neither
for
the
apparent
displeasure
of
great
men
shake
off
their
duty
to
God
,
it
being
every
mans
prime
place
and
station
to
defend
his
honour
,
nor
yet
due
respect
to
the
person
and
office
of
their
Superiours
,
though
unjustly
incensed
,
this
being
a
part
of
our
duty
to
God
.
Thirdly
,
There
is
the
reason
pressing
this
Duty
,
for
yeilding
pacifieth
great
offences
.
By
yeilding
is
not
meant
obedience
to
mens
sinful
commands
for
fear
of
their
displeasure
,
but
a
submissive
humble
carriage
,
ceding
from
our
right
in
some
things
,
and
going
along
with
them
so
far
as
we
may
with
a
good
Conscience
:
Or
it
is
the
same
with
that
which
Solomon
calls
a
soft
Answer
,
Prov.
15.1
.
or
long
forbearing
,
Prov
,
25
,
15.
to
act
against
them
while
there
is
hope
of
their
being
reclaimed
,
this
may
pacify
their
passions
,
and
so
prevent
farther
offences
,
which
they
are
ready
to
commit
against
God
,
and
greater
hazard
to
our selves
.
Hence
Learn
.
1.
The
favour
of
great
Men
is
to
be
looked
on
as
a
very
unconstant
thing
:
And
therefore
no
Man
should
trust
in
it
,
nor
for
the
obtaining
or
keeping
of
it
,
adventure
upon
the
displeasure
of
him
with
whom
there
is
no
variation
nor
shadow
of
turning
.
For
it
is
supposed
in
the
first
expression
of
this
verse
,
that
the
Spirit
of
the
Ruler
is
now
risen
against
them
with
whom
he
hath
been
lately
well
pleased
,
and
in
the
last
expression
in
the
verse
,
it
is
imported
,
that
his
mind
may
be
changed
again
to
favour
them
if
the
Spirit
of
the
Ruler
rise
against
thee
,
&c.
2.
Although
the
Godly
be
the
most
loyal
Subjects
of
any
in
the
World
,
yet
they
may
resolve
to
lose
the
favour
,
and
incur
the
displeasure
of
those
in
Authority
,
who
often
even
though
they
be
Gracious
,
expect
too
much
of
their
Subjects
,
and
would
have
them
sealing
all
that
they
say
.
2
Sam.
24.2.4
.
And
therefore
Men
should
keep
themselves
in
good
terms
with
the
supream
Magistrate
who
can
restrain
the
Wrath
of
Princes
and
cut
off
their
Spirits
when
they
rise
too
high
against
his
People
Psal.
76.10.12
.
This
is
also
imported
in
this
supposition
,
If
the
Spirit
of
the
Ruler
rise
against
thee
.
3.
Men
so
little
consider
Gods
Greatness
,
Soveraignity
and
Terrour
.
Isai.
51.12.13
.
that
they
are
in
hazard
when
they
see
great
Men
incensed
against
them
to
be
put
from
their
duty
,
and
either
out
of
carnal
fear
to
deny
the
truth
Mat.
26.70
.
Or
out
of
pride
and
passion
to
shake
off
all
Reverence
to
lawful
Authority
for
every
thing
that
displeases
them
.
1
Pet.
2.13.16
.
Therefore
the
Spirit
of
God
finds
it
here
necessary
to
exhort
the
Godly
to
constancy
in
their
Duty
in
such
a
Case
.
If
the
Spirit
of
the
Ruler
rise
against
thee
,
leave
not
thy
place
.
4.
Though
it
be
in
some
Cases
lawful
for
the
Godly
to
flie
from
the
presence
of
Incensed
Magistrates
,
yea
out
of
their
Dominions
,
and
from
the
reach
of
their
power
,
especially
when
they
are
not
only
unjustly
incensed
,
but
manifesting
cruel
Purposes
against
them
,
as
is
clear
in
the
Case
of
David
flying
from
Saul
,
and
even
of
Christ
himself
,
and
his
Apostles
flying
from
one
City
to
another
,
yet
every
appearance
of
hazard
from
such
,
ought
not
to
be
a
ground
of
flying
from
them
,
while
there
is
hope
of
reclaiming
them
from
their
evil
way
,
or
gaining
their
favour
again
:
For
it
is
here
supposed
that
they
may
be
pacified
,
and
the
party
have
some
probability
hereof
,
and
in
this
Case
it
is
commanded
,
Leave
not
thy
place
.
5.
Whether
it
be
lawful
for
Subjects
to
flie
from
the
presence
of
their
incensed
Rulers
,
and
from
the
reach
of
their
Power
,
or
not
,
they
must
never
desert
either
the
Duty
which
they
owe
immediaty
to
God
,
or
such
Duties
to
their
lawful
Magistrates
as
are
within
the
compass
of
their
Power
and
Calling
,
if
it
were
but
to
pour
out
their
secret
Prayer
to
God
for
them
:
For
this
Direction
may
be
taken
in
reference
to
that
Duty
which
we
owe
to
God
,
and
of
that
also
which
we
owe
to
Magistrates
as
a
branch
of
Duty
to
him
,
abstracting
from
flying
but
of
,
or
abiding
in
their
Presence
or
Service
.
If
the
Spirit
of
the
Ruler
rise
against
thee
,
leave
not
thy
place
,
namely
that
place
which
is
properly
and
constantly
the
place
of
a
Godly
Man
.
6.
When
Inferiours
or
Subjects
have
lost
the
favour
of
their
Superiours
or
Magistrates
,
and
are
become
the
Objects
of
their
Wrath
and
Fury
,
they
must
not
despair
of
regaining
their
Favour
;
but
should
consider
,
that
seing
they
were
so
mutable
and
inconstant
,
as
to
change
their
Love
into
Hatred
,
when
they
ought
not
,
they
may
again
change
their
Displeasure
into
Favour
,
as
they
ought
;
so
much
is
imported
in
this
Reason
,
For
yeilding
pacifieth
great
Offences
.
7.
Though
there
must
be
no
yeilding
to
the
Greatest
on
Earth
,
in
the
Matters
of
God
,
Exod.
10.26
.
Dan.
4.18
.
Act.
4.19
,
20.
yet
yeilding
,
by
passing
from
things
of
our
own
,
or
of
an
earthly
Concernment
,
by
a
humble
and
sober
Carriage
,
in
silence
passing
by
our
personal
Injuries
for
peace
cause
,
is
the
Duty
of
every
Christian
:
For
this
yeilding
is
the
thing
here
spoken
of
,
Yeilding
pacifies
great
Offences
.
8.
This
Yeilding
formerly
described
uses
to
be
blest
of
God
,
for
calming
the
storm
of
Passion
in
those
who
are
in
Authority
,
more
than
the
strongest
Opposition
that
may
be
made
to
them
,
though
under
the
Pretence
of
Zeal
for
God
and
the
publick
Good
:
For
(
saith
he
)
Yeilding
pacifieth
great
Offences
.
9.
While
Mens
Passions
are
raised
,
they
are
ready
to
run
into
high
Provocations
of
God
,
and
Injuries
to
others
:
And
as
Persons
are
greater
than
others
in
place
and
power
,
so
ordinarly
are
the
Offences
they
commit
in
their
passion
greater
than
these
of
others
.
So
much
is
supposed
while
speaking
of
Rulers
,
he
saith
,
Yeilding
pacifieth
great
Offences
.
10.
The
preventing
of
God's
Dishonour
,
and
prejudice
to
the
Souls
of
them
that
are
in
passion
against
us
,
should
rather
move
us
to
yeild
to
them
for
pacifying
of
them
,
than
the
fear
of
our
own
Hurt
,
or
desire
of
Good
to
our selves
by
their
Favour
:
For
this
is
made
an
Argument
for
Yeilding
,
that
it
shall
prevent
the
Offences
or
Sins
(
as
the
Word
signifies
)
to
wit
,
of
the
party
in
passion
,
Yeilding
pacifieth
great
Offences
.
11.
Passion
is
a
sickness
of
Spirit
,
puting
Men
in
a
rage
,
as
they
use
to
be
in
the
height
of
a
Fever
,
and
they
that
can
yeild
to
Men
in
passion
for
pacifying
of
them
,
are
their
best
Physicians
:
For
(
saith
he
)
Yeilding
pacifies
(
the
Word
signifies
to
Heal
as
a
Physician
doth
)
great
Offences
.
Verse
5.
There
is
an
Evil
which
I
have
seen
under
the
Sun
,
as
an
Errour
which
proceedeth
from
the
Ruler
.
Verse
6.
Folly
is
set
in
great
dignity
,
and
the
Rich
sit
in
low
place
.
Verse
7.
I
have
seen
Servants
upon
horses
,
and
Princes
walking
as
Servants
upon
the
earth
.
HAving
exhorted
to
Loyalty
,
even
towards
Magistrats
unjustly
Incensed
,
and
to
the
manifestation
of
heavenly
Wisdom
,
by
a
mild
Yeilding
,
and
peaceable
Carriage
toward
them
;
He
doth
now
discover
and
regrate
the
great
and
common
Abuse
of
Government
,
as
the
prime
Temptation
moving
Men
to
shake
off
Duty
to
their
Superiours
,
to
wit
,
Their
preferring
the
unworthy
,
and
slighting
the
better
sort
of
Men.
And
this
he
doth
First
set
down
as
observed
by
himself
,
whether
by
his
own
experience
in
Nations
about
him
,
or
among
Inferiour
Magistrates
under
him
,
in
reference
to
others
of
his
Subjects
,
or
whether
he
had
this
represented
to
him
by
the
Light
of
the
Lord's
Spirit
,
it
is
all
one
,
he
calls
it
An
Evil
,
to
wit
,
an
Evil
of
Sin
,
upon
their
part
,
who
so
abuse
their
own
power
to
conferr
power
upon
the
Unworthy
,
and
an
Evil
of
Affliction
to
the
Godly
,
who
are
born
down
by
that
means
,
and
an
Evil
of
Punishment
to
others
,
who
have
provoked
God
to
set
wicked
Men
over
them
:
And
he
calls
it
an
Evil
under
the
Sun
,
to
point
out
the
Universality
of
it
.
Next
,
He
expresseth
the
cause
of
this
Abuse
of
Government
,
to
be
the
Mistake
or
Sin
of
the
supreme
Ruler
,
who
should
prevent
and
oppose
such
evil
Administration
.
He
looked
upon
this
as
flowing
from
the
Ignorance
,
and
perverse
Disposition
of
the
Rulers
.
Thirdly
,
He
giveth
two
particular
Instances
of
this
Mis-government
.
The
One
is
,
That
Folly
is
set
in
great
dignity
:
By
Folly
is
meant
the
foolish
Man
,
and
according
to
the
Language
of
the
Scripture
,
especially
in
this
Man's
Writtings
,
the
graceless
and
wicked
Man
,
whom
he
calls
Folly
in
the
abstract
,
importing
one
wicked
in
the
highest
degree
,
such
a
Man
,
saith
he
,
is
set
in
high
Dignity
,
the
Word
is
plural
Dignities
,
importing
the
highest
places
of
Power
and
Trust
in
the
Common-Wealth
,
or
that
all
such
places
were
so
disposed
of
,
or
that
one
such
extremely
wicked
person
had
many
Offices
conferred
upon
him
.
The
other
Instance
is
,
That
the
Rich
sit
in
low
place
:
By
the
Rich
cannot
be
meant
one
Rich
only
in
things
worldly
,
because
the
Fool
might
be
such
,
and
so
the
opposition
were
not
pertinent
,
neither
were
it
an
Evil
to
place
such
in
a
low
degree
,
but
by
the
Rich
is
meant
one
enriched
with
Knowledge
and
Grace
,
especially
with
Abilities
for
Government
,
as
the
Word
is
used
Ps.
45.12
.
And
by
sitting
in
a
low
place
is
meant
,
to
be
out
of
publick
Imployment
,
and
in
an
abject
and
despised
Condition
.
Isa.
47.1
.
Fourthly
,
He
inlarges
this
evil
Administration
in
two
Instances
,
while
he
saith
,
I
have
seen
Servants
upon
horses
:
and
Princes
walking
,
&c.
The
meaning
whereof
is
,
That
he
had
observed
Eminent
and
Honourable
Persons
,
of
Noble
and
Free
Spirits
,
as
Princes
should
be
in
a
Common-wealth
,
redacted
to
extreme
Misery
for
want
of
publick
Imployment
,
which
they
deserve
;
and
Servants
or
Men
of
base
slavish
Spirits
,
fit
for
no
other
Imployment
than
to
be
at
their
Command
,
advanced
to
Rule
over
them
.
Or
this
Verse
may
be
looked
upon
as
a
Comparison
illustrating
Mis-government
in
the
former
Instances
thus
,
This
preferring
of
the
Unworthy
,
and
slighting
of
the
Worthy
,
is
no
less
unsutable
,
than
if
a
Prince
should
page
on
foot
,
his
Servant
riding
on
a
stately
Horse
.
Hence
Learn
1.
Those
that
would
prove
faithful
in
any
Imployment
,
especially
of
trust
and
charge
over
others
,
ought
carefully
to
mark
the
Faults
of
others
in
the
like
Imployment
;
that
they
may
eschew
them
themselves
,
and
may
improve
their
power
in
their
place
,
for
reforming
them
in
others
:
For
here
Solomon
marks
the
Evils
incident
to
Rulers
,
and
doubtless
as
a
Godly
King
he
made
the
forementioned
use
of
this
Observation
,
There
is
an
Evil
that
I
have
seen
under
the
Sun
.
&c.
2.
The
faithful
Servants
of
Christ
must
not
only
discover
the
Errours
and
Miscarriages
of
Inferiours
,
and
common
People
,
but
they
must
also
point
out
the
Faults
and
Miscarriages
incident
to
Rulers
,
and
those
that
are
in
Power
and
Authority
,
and
sometimes
publish
these
before
the
Church
,
lest
people
look
upon
their
Faults
as
no
Faults
,
and
that
they
may
be
stirred
up
to
Mourn
for
them
:
For
as
we
may
safely
conceive
Solomon
to
make
use
of
this
Observation
as
a
King
and
Ruler
for
eschewing
these
Faults
himself
,
which
he
observed
common
among
Rulers
,
so
may
we
also
look
upon
him
as
a
faithful
Preacher
discovering
them
to
the
Church
,
and
therein
exemplary
to
other
Preachers
.
See
1
Tim.
5.20
.
There
is
an
Evil
which
I
have
seen
under
the
Sun
,
as
an
Errour
which
proceedeth
from
the
Ruler
.
3.
Though
we
ought
to
look
up
to
the
Lord
,
as
having
a
Holy
Hand
in
permitting
and
ordering
wicked
Men
to
have
power
and
preferment
,
and
the
Godly
to
be
born
down
and
slighted
by
them
,
for
the
punishment
of
Peoples
Sins
,
Prov.
28.2
.
The
manifesting
of
his
great
power
in
bringing
down
wicked
Men
from
their
Eminency
,
Ezod
,
9.16
.
yet
whatever
we
observe
of
that
fort
in
humane
Affairs
,
we
must
still
Father
the
same
upon
Mens
Sin
and
Corruption
,
as
the
procuring
cause
that
it
should
be
so
,
and
as
the
active
Instrument
making
it
to
be
so
.
It
is
Mens
Errour
,
and
God
is
free
of
it
as
it
is
an
Errour
:
For
so
did
Solomon
look
upon
it
as
an
Errour
proceeding
from
the
Ruler
.
4.
Rulers
should
look
upon
themselves
as
no
less
subject
to
Errours
than
other
Men
,
and
in
a
special
way
ready
to
manifest
their
Errour
,
in
the
matter
of
disposing
places
of
power
and
trust
under
them
,
which
should
make
all
Men
that
have
power
,
the
more
earnest
with
God
for
his
Direction
in
the
matter
of
Intrusting
others
.
Numb.
27.16
.
Act.
1.24
.
For
Solomon
did
observe
this
Miscarriage
in
State
Affairs
,
As
an
Errour
proceeding
from
the
Ruler
.
5.
Although
we
ought
not
to
excuse
or
extenuat
the
Faults
of
any
,
Isa
,
5.23
.
And
every
one
whose
Calling
gives
him
that
liberty
,
ought
to
aggredge
the
Faults
of
Rulers
,
especially
to
themselves
,
for
their
Conviction
and
Humiliation
.
2
Sam.
22.7
.
&c.
Yet
Christian
Charity
and
Wisdom
dictat
,
that
we
should
put
the
fairest
construction
we
can
,
upon
the
Actions
of
others
,
especially
Rulers
and
Men
in
Authority
,
considering
how
easie
it
is
for
them
to
miscarry
,
who
must
see
much
of
their
Work
with
other
Mens
Eyes
,
especially
in
advancing
of
persons
to
Power
and
Trust
,
sometimes
upon
others
Recommendations
,
and
sometimes
upon
the
flattety
and
hypocritical
Pretences
of
Men
themselves
whom
they
have
no
ground
to
distrust
:
For
Solomon
speaks
of
the
Mis-government
of
Rulers
in
the
most
modest
Terms
that
he
might
,
as
an
Errour
that
proceedeth
from
the
Ruler
.
6.
When
wicked
Men
are
advanced
to
Rule
and
Eminency
among
Men
,
they
labour
to
fill
all
the
places
of
Power
and
Trust
under
them
with
such
as
themselves
,
that
they
may
have
many
to
serve
them
in
their
Lusts
,
and
few
to
oppose
or
make
them
ashamed
For
it
comes
from
the
Errour
of
the
Ruler
,
that
Folly
is
set
in
high
dignity
.
7.
When
wicked
Men
are
advanced
to
power
and
place
,
the
godly
&
they
that
are
enriched
with
fit
Induements
for
Government
,
are
not
only
slighted
,
being
put
out
or
kept
out
of
Power
;
but
often
also
redacted
to
great
Misery
,
oppressed
&
born
down
:
the
Rich
here
is
one
inriched
with
Gifts
,
especially
Wisdom
,
as
the
opposition
shews
,
The
Rich
sit
in
a
low
place
,
or
as
the
Word
signifies
,
a
despicable
and
afflicted
Condition
.
8.
Though
the
preferring
of
wicked
Men
,
and
bearing
down
of
the
Godly
,
ought
to
be
patiently
submitted
unto
,
as
it
is
permitted
and
ordered
by
the
Lord
for
wise
Ends
;
yet
it
ought
to
be
resented
as
a
great
Grievance
,
the
Godly
ought
to
be
deeply
afflicted
when
they
see
the
great
Interests
of
Churches
or
States
,
put
in
the
Hands
of
base
and
unworthy
Men
,
who
have
neither
Grace
nor
Wit
to
manage
them
for
God's
Glory
,
or
the
good
of
others
:
And
they
ought
to
lament
,
and
lay
the
Case
before
the
Lord
,
who
can
reform
such
Abuses
:
For
so
Solomon
regrates
it
as
an
Evil
under
the
Sun
,
that
the
Hearts
of
the
Godly
may
be
affected
with
it
,
as
his
own
was
,
That
Folly
is
set
in
great
dignity
,
and
the
Rich
in
low
place
,
that
Servants
are
on
Horses
,
and
Princes
walking
,
&c.
9.
There
is
so
much
ambition
of
worldly
Greatness
in
the
Hearts
of
the
Godly
,
and
so
litle
of
the
faith
of
a
future
Reward
,
wherein
they
should
comfort
themselves
against
the
want
of
preferment
among
Men
,
that
the
discerning
of
the
Miscarriage
of
Rulers
in
disposing
of
Places
and
Trust
,
is
ready
to
discourage
them
,
and
to
make
them
weary
of
their
Duty
,
while
they
see
wicked
Men
preferred
,
and
the
Godly
slighted
.
Therefore
doth
the
Spirit
of
God
find
it
necessary
to
discover
it
as
the
main
occasion
of
their
leaving
of
their
place
,
and
deserting
of
their
Duty
,
prest
in
the
former
Words
,
That
Folly
is
set
in
great
dignity
,
and
the
Rich
in
low
place
,
&c.
10.
Worldly
Dignity
and
Preferment
is
a
very
uncertain
and
changeable
thing
;
And
therefore
no
wise
Men
should
set
their
Heart
upon
it
,
as
any
part
of
their
Happiness
:
they
should
use
their
place
and
power
well
,
while
they
have
it
,
and
prepare
for
a
Change
,
since
though
they
be
in
Dignity
to
day
,
they
may
sit
in
a
low
place
to
morrow
,
though
they
be
on
Horse
this
day
as
Princes
,
they
may
be
as
Servants
on
foot
the
next
.
For
so
had
Solomon
observed
it
,
and
holds
it
forth
to
be
made
use
of
for
promoving
his
main
Scope
,
the
weaning
of
mens
Hearts
from
pursuing
any
earthly
thing
for
their
Happiness
,
I
have
seen
Servants
upon
horses
,
and
Princes
walking
as
Servants
upon
the
earth
.
11.
It
is
folly
for
Men
to
judge
of
Mens
Parts
and
Qualifications
,
according
to
their
preferment
,
or
debasement
in
the
World
,
seing
thrô
the
Corruption
and
Errour
of
Men
in
Eminency
,
places
of
Power
and
Trust
are
often
conferred
,
not
according
to
the
worth
and
ability
of
persons
,
but
upon
other
carnal
and
base
Considerations
.
For
Solomon
observed
Folly
set
in
dignity
,
and
the
Rich
set
in
low
place
,
Servants
riding
,
and
Princes
walking
as
Servants
.
Ver.
8.
He
that
diggeth
a
Pit
shall
fall
into
it
,
and
whose
breaketh
an
Hedge
a
Serpent
shall
bite
him
.
9.
Whose
removeth
Stones
shall
be
hurt
therewith
:
and
he
that
cleaveth
Wood
shall
be
endangered
thereby
.
ALbeit
these
words
may
be
safely
taken
in
the
general
,
as
containing
a
Threatning
,
illustrat
by
so
many
Similitudes
as
are
here
made
use
of
,
against
all
sort
of
malicious
Plotting
,
or
intending
Mischief
against
our
Neighbour
;
seing
the
Scripture
threatens
this
Sin
frequently
under
the
like
Similitudes
,
Ps.
7.15
,
16.
to
wit
,
That
God
shall
return
their
way
upon
their
own
Head
,
and
punish
them
according
as
they
intended
to
do
to
others
Obad.
18
And
so
the
words
are
applicable
to
Magistrats
,
advancing
unworthy
persons
to
places
of
Dignity
,
as
well
as
to
Plotters
against
lawful
Magistrats
,
or
others
;
Yet
it
seems
most
sutable
to
the
Context
,
to
take
the
words
as
an
Argument
to
disswade
Men
from
seditions
Plots
,
and
treasonable
Interprises
,
against
those
in
lawful
Authority
,
even
though
there
be
many
Grievances
in
their
Government
;
and
to
perswade
rather
to
that
yeilding
,
mild
,
and
condescending
Temper
(
so
far
as
may
be
with
a
good
Conscience
)
formerly
described
.
Now
this
Sin
which
usually
passes
under
the
Name
of
Sedition
or
Rebellion
,
together
with
the
punishment
of
it
,
which
God
often
inflicts
even
in
this
Life
,
and
always
at
last
where
it
is
continued
in
,
the
wise
Man
sets
out
under
four
Similitudes
,
every
one
whereof
doth
illustrate
both
the
nature
of
the
Sin
,
and
the
hazard
that
may
be
expected
to
follow
it
.
The
first
is
,
of
one
digging
a
Pit
;
whereby
may
be
meant
,
the
making
of
treacherous
Plots
for
taking
away
the
Life
of
Rulers
,
that
men
may
come
at
their
ambitious
Designs
,
whereof
Rulers
do
frustrat
them
.
And
by
the
falling
in
it
,
is
meant
,
that
such
plotting
often
tends
to
the
ruine
of
the
Plotters
.
There
is
a
Metaphor
in
the
Words
,
taken
from
Hunters
,
who
having
made
Pits
for
taking
of
wild
Beasts
,
do
unawares
fall
into
them
themselves
:
And
so
these
who
out
of
Discontentment
,
or
upon
Disappointment
of
their
ambitious
Designs
,
do
plot
the
Ruine
and
Removal
of
Rulers
(
though
in
some
things
miscarrying
in
their
Government
)
are
often
in
God's
Righteous
Judgement
cut
off
themselves
;
as
is
clear
in
the
Examples
of
Absalom
,
Achitophel
,
and
others
.
The
Second
is
,
Of
one
breaking
down
a
Hedge
,
and
bitten
by
a
Serpent
,
which
may
be
thus
applyed
,
As
they
that
break
down
their
Neighbours
Hedge
,
especially
out
of
Malice
,
may
readily
be
stung
unawares
,
by
Adders
that
lurk
thereabout
:
So
those
who
rather
than
be
held
from
places
of
Preferment
,
which
their
Ambition
aspires
to
,
would
attempt
to
pluck
up
and
ruine
the
established
Government
,
in
the
State
or
Church
wherein
they
live
(
which
like
a
Hedge
serves
to
protect
the
Lords
People
,
who
are
the
Plants
of
His
Garden
,
from
the
Incursion
of
wild
Beasts
)
may
justly
expect
to
meet
with
some
Stroak
,
as
unexpected
and
incurable
,
as
the
byting
of
a
Serpent
uses
to
be
.
The
Third
is
,
Of
one
removing
Stones
and
hurt
therewith
,
where
the
Metaphor
seem
to
be
taken
from
one
removing
Land
Marks
(
which
are
great
Stones
set
up
for
distinguishing
every
Man's
property
)
that
he
may
incroach
upon
what
is
his
Neighbours
;
Or
of
one
pulling
down
his
Neighbours
House
,
who
may
readily
be
wounded
or
hurt
with
the
Stones
thereof
:
So
he
,
who
for
accomplishing
his
own
private
Designs
,
and
satisfying
his
own
discontented
Humour
,
would
enterprise
the
innovating
,
or
changing
the
fundamental
Constitutions
of
Government
,
which
serve
to
distinguish
every
Mans
propriety
,
in
Civil
or
Ecclesiastical
Matters
,
may
justly
look
for
his
own
ruine
one
way
or
other
for
his
so
doing
.
The
Fourth
is
,
Of
one
cleaving
Wood
and
indangered
thereby
.
The
Metaphor
and
Application
of
it
is
plain
,
that
as
one
violently
striking
Wood
,
may
readily
either
with
the
Instrument
he
uses
,
or
the
broken
peices
of
the
Timber
,
receive
a
wound
:
So
he
,
who
by
his
Sedition
and
Faction
in
State
or
Church
,
doth
interprise
to
Cleave
and
Rent
the
Society
he
lives
in
,
which
is
as
one
Stick
or
peice
of
Wood
,
may
expect
to
smart
for
his
pains
.
Hence
Learn
1.
Envy
and
Ambition
put
Men
upon
such
violent
Courses
,
that
their
Minds
are
hardly
brought
to
consider
either
the
Evil
or
Hazard
of
their
way
:
So
that
they
who
deal
with
such
,
must
not
in
a
general
and
indifferent
way
speak
against
these
Lusts
,
but
must
insist
in
clearing
the
nature
and
hazard
of
them
,
inculcating
upon
Men
who
are
Slaves
to
them
,
what
they
may
expect
as
the
issue
of
their
way
.
For
so
doth
Solomon
here
by
four
several
Similitudes
,
each
one
whereof
speaks
somewhat
of
the
evil
of
these
Lusts
,
and
represents
,
in
a
new
Notion
,
the
hazard
of
giving
way
to
them
,
He
that
diggeth
a
Pit
shall
fall
into
it
,
and
whose
breaks
an
Hedge
,
&c.
2
As
the
Lord
will
prove
Himself
very
terrible
in
punishing
wicked
Magistrats
for
their
abuse
of
their
power
,
especially
in
preferring
the
Wicked
,
and
oppressing
or
slighting
the
Godly
:
So
will
He
also
severely
punish
all
those
who
out
of
Discontentment
,
Pride
,
or
private
Malice
,
●●or
Mischief
to
the
persons
of
Magistrats
,
or
being
disappointed
of
their
ambitious
Designs
,
which
they
have
had
of
promotion
by
them
,
will
not
stand
to
subvert
even
Order
and
Government
it self
,
and
put
all
to
confusion
,
that
they
may
gain
their
own
Ends.
For
the
Words
are
exprest
in
such
general
Terms
,
as
they
may
be
applyed
both
to
Magistrats
interprising
evil
against
the
Godly
under
them
,
and
to
people
also
as
disswading
them
from
malicious
Plots
and
treasonable
Practices
,
even
against
the
persons
of
such
as
do
abuse
their
Power
,
He
that
diggs
a
Pit
shall
fall
into
it
,
and
whoso
breaks
a
Hedge
a
Serpent
shall
bite
him
,
&c.
3.
When
Inferiours
being
slighted
by
Superiours
,
shake
off
Duty
to
them
,
and
do
not
study
by
a
mild
,
patient
and
condescending
Carriage
,
to
regain
their
Favour
;
their
Envy
and
descontented
Humour
will
readily
put
them
upon
the
plotting
of
the
ruine
of
their
Superiours
,
and
upon
Courses
destructive
to
the
peace
of
the
Society
wherein
they
live
.
For
those
whom
he
exhorted
before
,
in
the
case
of
being
slighted
by
Men
in
power
;
Or
discerning
their
abuse
of
Government
,
to
continue
at
their
Duty
,
and
to
study
,
by
yeilding
so
far
as
they
might
,
to
pacifie
incensed
Rulers
:
He
now
supposes
to
fall
upon
malitious
Plots
and
seditious
Attempts
,
which
he
here
sets
out
by
digging
of
a
Pit
,
breaking
of
a
Hedge
,
&c.
and
threatens
the
same
with
Judgements
,
under
the
Similitudes
of
falling
into
the
Pit
,
being
bitten
by
the
Serpent
,
&c.
4.
They
that
would
reclaim
Sinners
from
their
evil
ways
,
especially
such
violent
Courses
as
Ambition
,
Discontentment
and
Envy
put
them
upon
,
must
change
their
strain
often
,
and
use
variety
of
Arguments
,
taking
them
sometimes
from
the
hazard
of
giving
way
to
these
Passions
,
and
sometimes
from
the
advantage
of
restraining
them
.
For
having
disswaded
from
shaking
off
Duty
,
even
to
injuring
Magistrates
,
and
perswaded
to
a
yielding
,
mild
and
condescending
Carriage
toward
them
,
from
the
probable
advantage
of
that
way
,
in
the
fourth
Verse
:
He
doth
now
prosecute
the
same
Design
;
by
insisting
upon
the
hazard
of
the
contrary
Course
.
He
that
digs
a
Pit
shall
fall
into
it
,
and
he
that
breaks
a
Hedge
a
Serpent
shall
bite
him
,
and
he
that
removeth
Stones
shall
be
hurt
therewith
,
and
he
that
cleaveth
Wood
shall
be
endangered
thereby
.
5.
The
Lust
of
Envy
or
Revenge
,
especially
when
it
flows
from
Pride
,
and
desire
of
vain
Glory
,
crushed
by
Disappointment
,
will
put
Men
upon
variety
of
Courses
for
satisfying
of
it
,
and
make
the
discontented
persons
,
in
whom
it
reigns
,
violent
to
gain
their
Point
;
yea
and
so
cruel
,
that
to
have
satisfaction
of
one
or
a
few
,
they
will
not
care
to
undo
the
Peace
and
Tranquillity
of
the
whole
Society
,
whereof
those
are
Members
.
Therefore
doth
the
Spirit
of
God
set
forth
these
Courses
,
which
malitious
and
discontented
Minds
,
put
men
upon
,
by
so
many
Similitudes
,
digging
a
Pit
,
breaking
a
Hedge
,
removing
of
Stones
,
cleaving
of
Wood.
6.
That
Mischief
which
malitious
Minds
contrive
and
intend
against
others
,
the
Lord
uses
to
bring
upon
the
Heads
of
the
Plotters
,
He
makes
the
Snares
they
have
laid
for
others
to
catch
themselves
,
as
is
clear
in
the
Instances
of
Absalom
,
Achitophel
,
Haman
,
and
others
:
And
tho'
the
Lord
may
long
spare
such
,
and
let
them
sometimes
execute
their
cruel
Designs
upon
others
,
He
will
at
last
make
out
the
Truth
of
all
such
Threatnings
upon
all
that
persist
in
their
vitious
Courses
,
He
that
digs
a
Pit
shall
fall
into
it
,
and
he
,
&c.
Vers.
10.
If
the
Iron
be
blunt
,
and
he
do
not
what
the
edge
,
then
must
he
put
to
more
strength
:
but
Wisdom
is
profitable
to
direct
.
ALthough
the
same
Similitude
be
here
insisted
upon
,
which
was
made
use
of
in
the
close
of
the
former
Verse
,
to
set
out
the
pains
of
a
discontented
person
,
to
accomplish
his
malitious
designs
;
yet
it
cannot
be
thought
that
the
same
particular
purpose
is
insisted
upon
:
For
then
it
should
seem
that
Solomon
were
Directing
the
malitious
Plotter
,
when
his
Engines
are
not
fit
enough
for
accomplishing
his
Ends
,
to
take
the
more
pains
,
and
exerce
more
of
his
strength
;
and
that
he
were
commending
Wisdom
for
a
Directory
in
such
seditious
Plots
,
as
were
formerly
set
out
by
the
cleaving
of
Wood
and
other
Similitudes
.
Therefore
it
is
safest
to
take
this
Verse
with
reference
to
the
main
Scope
of
the
Chapter
,
which
is
to
commend
the
study
of
Christian
Prudence
,
and
the
evidencing
thereof
,
as
useful
to
direct
Men
how
to
walk
in
such
difficult
Cases
,
as
have
been
spoken
of
before
,
especially
when
they
have
to
do
with
incensed
Rulers
,
who
abuse
their
power
by
exalting
Vile
Men
,
and
bearing
down
the
better
sort
;
and
to
direct
them
how
to
keep
a
straight
Course
,
that
they
may
neither
give
just
occasion
of
Displeasure
to
those
in
Authority
,
nor
miscarry
toward
them
when
they
are
unjustly
incensed
.
And
for
this
End
,
He
First
shews
what
a
Loss
and
Disadvantage
Men
have
,
who
are
not
Sharp-sighted
in
such
difficult
Cases
,
it
will
cost
them
great
pains
to
come
to
any
clearness
what
to
do
;
and
this
he
sets
out
in
terms
borrowed
from
one
working
with
a
blunt
Iron
,
it
will
cost
him
much
force
and
pains
to
effectuat
any
thing
by
it
:
So
if
a
Man
,
in
such
dark
Cases
,
find
his
Wit
very
blunt
,
and
that
he
hath
formerly
neglected
to
use
all
lawful
Means
for
sharpening
of
it
,
and
clearing
of
his
Understanding
,
that
he
might
know
his
Duty
;
then
must
he
exerce
more
Strength
,
and
be
at
the
more
pains
,
which
may
be
both
taken
as
his
disadvantage
,
and
an
intimation
of
his
Correction
for
his
former
Laziness
,
that
he
must
now
muster
up
the
more
Forces
(
for
the
Word
Strength
signifies
an
Army
)
before
he
can
get
any
thing
done
to
purpose
:
And
it
also
imports
his
Duty
upon
supposition
of
his
present
Darkness
,
because
of
former
Negligence
,
it
is
his
best
now
to
be
at
the
more
pains
.
Then
Next
,
He
shews
the
Advantage
which
he
hath
who
is
endued
with
Wisdom
,
it
is
Profitable
,
or
(
as
the
Word
signifies
)
it
is
excellent
to
direct
him
to
make
plain
or
straight
his
way
before
him
,
as
the
Scripture
elsewhere
expresses
the
effect
of
sanctified
Prudence
in
such
difficult
Cases
.
Ps.
5.8
.
Hence
Learn
1.
When
Mens
Cases
are
most
difficult
,
and
they
have
most
to
do
with
their
Wit
,
they
will
readily
find
it
most
dull
and
blunt
,
as
the
Fruit
of
their
former
Laziness
,
and
want
of
pains
in
sharpening
of
it
,
their
not
fore-casting
of
Difficulties
(
for
so
being
surprised
with
them
,
their
Fear
darkens
their
Reason
)
and
the
Lord's
with-drawing
Light
for
a
time
,
to
drive
them
to
His
Word
and
Spirit
for
Counsel
:
For
in
such
a
Case
doth
this
Similitude
suppose
Men
to
be
in
reference
to
the
difficult
Case
formerly
mentioned
,
If
the
Iron
be
blunt
.
2.
When
Men
find
their
Wit
dull
and
blunt
in
taking
up
their
Duty
,
or
their
Courage
abated
to
venture
upon
it
thorow
Difficulties
,
they
ought
to
labour
to
sharpen
the
one
,
and
raise
up
the
other
by
serious
meditation
upon
the
Word
for
Light
,
Ps.
119.24
.
imploring
the
help
of
the
Spirit
,
who
leads
in
all
truth
,
Ps.
143.10
.
and
by
the
use
of
every
other
Mean
,
which
the
Lord
uses
to
Bless
to
His
People
,
for
increase
of
their
Light
and
strength
in
Straits
,
Prov.
2.4
.
For
while
he
saith
,
If
the
Iron
be
blunt
,
and
he
do
not
whet
the
edge
,
he
doth
not
approve
of
neglecting
to
whet
it
,
but
rather
minds
of
the
Duty
which
should
be
gone
about
in
case
of
former
Negligence
,
Then
must
he
put
to
more
strength
.
3.
When
Laziness
or
Negligence
in
the
use
of
Means
,
doth
accompany
Dulness
and
Darkness
of
Mind
,
and
want
of
Courage
,
it
puts
Men
to
much
pains
and
toil
before
they
can
effectuat
any
thing
;
yea
and
more
than
might
formerly
have
sharpened
and
fitted
them
for
their
Duty
,
and
made
the
same
easie
to
them
:
For
this
may
be
looked
upon
as
a
great
Disadvantage
they
shall
have
,
who
are
both
Lazy
and
Dull
,
If
the
Iron
be
blunt
,
and
he
do
not
whet
the
edge
,
then
must
he
put
to
more
force
.
4.
Though
we
find
our
Understanding
very
dark
as
to
our
Duty
,
and
our
Courage
to
graple
with
Difficulties
very
small
,
so
as
after
many
Essays
,
we
come
litle
nearer
our
point
;
yet
the
sense
and
discerning
hereof
ought
to
be
so
far
from
making
us
sit
up
,
and
quite
our
hopes
of
any
success
,
that
it
should
make
us
double
our
diligence
in
the
use
of
all
lawful
Means
,
especially
in
imploying
the
Lord
for
pardon
of
our
former
Negligence
,
and
for
his
teaching
now
in
a
new
Strait
:
For
this
putting
to
of
more
strength
,
may
be
looked
upon
as
a
Mans
best
in
the
Case
supposed
,
If
the
Iron
be
blunt
,
and
he
do
not
whet
(
or
have
not
whetted
)
the
edge
,
then
must
he
put
to
more
strength
.
5
,
It
is
not
our
carnal
Reason
,
nor
the
counsel
of
the
wisest
of
worldly
Men
,
that
will
be
a
good
Guide
to
us
in
dark
times
,
and
difficult
Cases
,
especially
when
we
may
be
in
hazard
of
Suffering
.
Onely
that
Wisdom
which
comes
from
Above
by
the
Word
and
Spirit
of
the
Lord
will
be
able
to
direct
us
:
For
of
this
Wisdom
Solomon
here
speaks
,
while
he
saith
,
Wisdom
is
profitable
to
direct
.
6.
Whatever
hazard
Men
may
undergo
,
or
loss
they
may
sustain
,
in
following
the
Direction
of
heavenly
Wisdom
,
yet
in
so
far
as
they
are
led
by
it
,
they
shall
be
truly
Gainers
,
their
very
Losses
shall
prove
profitable
to
them
,
Gods
Approbation
,
the
peace
of
a
good
Conscience
,
and
a
sure
Reward
at
last
,
are
great
Advantages
.
For
(
saith
he
)
Wisdom
is
profitable
to
direct
.
7.
There
is
no
Case
a
Christian
can
be
in
,
so
dark
or
difficult
,
but
that
Wisdom
which
comes
from
Above
and
shines
in
the
Light
of
the
Word
.
Ps.
119.105
.
and
it
is
to
be
had
by
humble
dependance
upon
God
for
the
teaching
of
His
Spirit
,
Ps.
25.9
.
is
sufficient
to
direct
him
,
and
to
make
the
way
wherein
he
ought
to
walk
so
plain
and
straight
before
him
,
that
he
shall
be
helped
to
make
such
progress
in
it
,
as
if
there
were
no
stumbling
Blocks
in
it
at
all
:
For
,
saith
he
,
Wisdom
is
profitable
to
direct
,
the
Word
signifies
to
make
plain
and
smooth
his
way
before
him
,
not
by
removing
Difficulties
,
but
by
teaching
him
how
to
walk
over
them
,
and
not
be
hindred
by
them
in
his
Christian
Course
.
Ver.
11.
Surely
the
Serpent
will
bite
without
inchantment
,
and
a
Babler
is
no
better
.
12.
The
words
of
a
wise
Mans
mouth
are
gracious
,
but
the
lips
of
a
Fool
will
swallow
up
himself
.
13.
The
beginning
of
the
words
of
his
mouth
is
Follishness
,
and
the
end
of
his
talk
is
mischievous
Madness
.
THe
Preacher
doth
farther
prove
the
necessity
of
heavenly
Wisdom
,
by
shewing
the
hazard
of
the
want
of
it
,
and
the
farther
advantage
of
having
it
in
such
difficult
Cases
as
have
been
formerly
mentioned
,
when
Men
have
to
do
with
offended
Rulers
,
and
because
Mens
Rashness
and
Inconsideration
often
manifested
by
their
reproachful
Speeches
against
these
in
Authority
,
occasion
much
trouble
to
them
,
and
that
justly
:
Therefore
he
teaches
here
,
that
heavenly
Wisdom
is
to
be
manifested
in
bridling
and
restraining
the
Tongue
from
rash
and
malicious
Discourses
,
and
imploying
the
same
in
edifying
and
savoury
Speeches
.
And
for
this
end
he
doth
First
by
a
Similitude
point
out
the
evil
and
hazard
of
slanderous
and
detracting
Speeches
,
Surely
(
saith
he
)
a
Serpent
will
bit
without
Inchantment
;
It
is
known
that
Similitudes
taken
from
Serpents
,
Scorpions
and
Asps
,
are
frequently
made
use
of
in
Scripture
,
to
set
out
that
Wickedness
and
Venome
which
is
vented
by
the
Tongue
,
Ezek.
2
6.
Rom.
3.13
.
As
for
the
Inchanting
of
Serpents
here
spoken
of
,
it
can
make
nothing
for
defence
of
the
use
of
Magick
,
or
such
divellish
Arts
,
seing
Similitudes
may
be
drawn
from
the
worst
things
to
illustrat
the
best
,
as
Christ's
second
Coming
,
is
compared
to
the
coming
of
a
Theef
in
the
Night
:
Beside
the
Word
translated
Inchantment
signifies
nothing
but
a
low
way
of
speaking
,
or
muttering
,
which
possibly
hath
been
in
use
in
Solomon's
time
to
divert
or
deter
Serpents
from
offending
or
stinging
,
or
to
take
them
that
they
might
be
slain
.
And
the
Scripture
uses
this
same
Word
for
any
effectual
way
of
dealing
with
Men
by
words
,
especially
Eloquence
,
or
moving
Arguments
.
Isa.
3.3
.
And
so
by
Inchantment
(
to
apply
the
Similitude
)
is
meant
nothing
but
the
exercise
of
that
heavenly
Wisdom
,
which
teaches
Men
to
speak
mild
and
pacifying
Words
,
especially
to
provoked
Rulers
,
and
without
this
a
Babler
(
saith
Solomon
)
or
as
the
Word
is
in
the
Original
,
one
that
is
Lord
of
the
Tongue
,
who
speaks
as
freely
,
whatever
his
ambitious
Spirit
incensed
with
Disappointment
suggests
,
as
if
he
were
to
make
account
to
none
,
He
is
no
better
than
the
Serpent
that
bites
,
and
so
readily
procures
his
own
Ruine
(
as
the
Serpent
doth
)
from
those
whom
he
provokes
by
his
bitter
Words
.
Next
,
He
shews
the
Advantage
of
that
heavenly
Wisdom
,
which
is
that
it
teaches
the
Man
indued
with
it
,
to
make
use
of
such
Words
as
may
minister
Grace
to
others
,
and
conciliat
the
Grace
or
Favour
even
of
offended
Rulers
,
and
so
his
Words
are
gracious
.
Thirdly
,
He
inlarges
the
woful
Effects
of
the
inconsiderat
and
rash
Carriage
of
Men
void
of
this
Wisdom
,
especially
in
their
Discourses
,
while
he
saith
,
The
lips
of
a
Fool
will
swallow
up
himself
.
The
Lips
being
one
of
the
Instruments
of
Speech
,
are
put
for
the
Speech
it self
,
by
a
Figure
ordinary
in
Scripture
,
these
swallow
up
a
Man
,
when
he
by
his
rash
Words
insnares
himself
,
and
so
proves
his
own
Destroyer
.
Lastly
,
He
describes
the
progress
of
slanderous
and
envious
Speeches
,
the
rise
or
principle
of
them
,
is
Levity
or
Inconstancy
,
as
the
Word
Foolishness
signifies
,
but
they
go
on
to
worse
,
till
the
Man
at
last
shew
himself
acted
with
Fury
(
as
the
other
word
mischievous
Madness
signifies
)
whereby
he
is
put
upon
mad
Courses
against
them
whom
he
envies
,
and
such
as
prove
destructive
to
himself
.
Hence
Learn
1.
It
is
not
more
natural
to
a
Serpent
to
sting
or
bite
,
when
no
means
are
used
to
prevent
or
restrain
it
,
than
it
is
to
a
Man
void
of
the
Wisdom
of
God
,
to
vent
his
Malice
upon
any
discontentment
,
by
bitter
and
reproachful
Speeches
against
others
,
especially
those
in
Authority
,
of
whom
the
Discourse
all
along
doth
mainly
run
:
Therefore
doth
the
Spirit
of
God
here
and
elsewhere
make
use
of
this
and
the
like
Similitudes
,
to
set
out
the
Poison
which
a
malicious
Heart
casts
out
by
the
Tongue
,
Surely
the
Serpent
will
bite
without
Inchantment
,
and
a
Babler
is
no
better
.
2.
Opprobrious
and
Invective
Speeches
are
extremely
bitter
,
and
do
exceedingly
wound
the
Spirits
of
them
against
whom
they
are
vented
,
they
are
in
a
manner
deadly
,
and
hardly
can
the
Wound
given
to
ones
Reputation
by
them
,
be
healed
again
,
as
is
imported
also
in
this
Similitude
,
which
sets
forth
the
Evil
of
this
Sin
,
it
is
like
the
byting
of
a
Serpent
without
Inchantment
.
3.
Heavenly
Wisdom
teaches
Christians
a
holy
Art
of
Inchanting
their
own
Tongues
,
making
them
to
speak
such
soft
Language
as
may
pacifie
the
Passions
of
others
,
and
not
wound
or
sting
them
:
For
he
supposes
that
heavenly
Wisdom
will
teach
Men
this
Art
,
that
their
Tongues
shall
not
be
like
Serpents
biting
others
,
while
,
as
a
Commendation
of
that
Wisdom
,
he
saith
,
Surely
the
Serpent
will
bite
without
Inchantment
.
4.
The
reason
of
Mens
rash
and
inconsiderat
Speeches
,
especially
such
as
tend
to
the
disgrace
of
those
in
lawful
Authority
,
is
that
they
look
upon
their
Tongues
as
their
own
,
and
upon
themselves
as
absolute
Lords
and
Masters
of
their
Discourses
:
For
the
Word
here
translated
a
Babler
,
is
in
the
Original
,
he
that
is
Lord
or
Master
of
the
Tongue
,
to
wit
,
in
his
own
conceit
.
5.
Though
rash
and
sinful
Speeches
may
escape
them
that
are
truly
Wise
,
and
Gracious
.
1
Sam.
25.22
.
yet
in
so
far
as
Men
are
indued
with
heavenly
Wisdom
,
and
act
according
to
the
directions
of
it
,
their
Speeches
and
Discourses
even
of
others
,
yea
and
of
those
who
possibly
have
injured
them
,
will
savour
of
Grace
,
and
be
sometimes
blest
to
convey
Grace
to
others
,
Ephes.
4.29
.
and
to
gain
Favour
to
themselves
,
even
from
their
Enemies
,
Act.
26.21
.
while
they
commend
the
free
Grace
and
Favour
of
God
in
their
Discourses
,
Psal.
145.7
.
and
any
appearances
of
Good
they
see
in
others
though
Enemies
to
them
.
Act.
26.26
,
27.
In
all
which
respects
,
The
words
of
a
wise
Mans
mouth
are
gracious
.
6.
They
that
are
not
endued
with
heavenly
Wisdom
,
which
directs
Men
in
the
nearest
way
for
their
own
true
safety
Prov.
10.9
.
do
but
make
Snares
for
themselves
by
all
their
wit
,
and
while
they
please
themselves
most
by
expressing
their
discontented
and
envious
Humours
,
are
running
on
to
their
own
Ruine
,
and
so
prove
self
Murderers
:
For
,
saith
he
,
the
lips
of
a
Fool
will
swallow
him
up
.
7.
As
the
greatest
sins
and
snares
have
often
their
rise
from
the
smallest
beginnings
.
Prov.
17.14
.
So
they
that
want
saving
Illumination
,
the
beginning
whereof
is
the
Fear
of
the
Lord
,
will
still
go
from
evil
to
worse
,
especially
in
their
bitter
Invectives
,
and
Satyrick
speeches
against
others
,
which
are
mainly
intended
in
this
place
:
What
was
rashly
spoken
at
first
,
will
readily
recoil
back
upon
the
Heart
,
and
root
it self
in
malice
;
and
the
Heart
being
ingaged
by
a
word
inconsiderately
spoken
of
those
against
whom
Men
seem
to
have
but
some
small
prejudice
,
will
study
to
forge
or
seek
out
,
and
then
magnify
the
grounds
of
it
,
and
at
last
(
if
left
to
it self
)
will
readily
drive
the
person
to
Satan
,
to
be
helped
by
him
to
vent
its
malice
:
For
(
saith
Solomon
)
The
beginning
of
the
words
of
his
mouth
,
is
(
but
)
foolishness
,
the
Word
signifies
Levity
or
Inconstancy
,
and
the
end
of
his
talk
is
mischeivous
Madness
,
which
signifies
the
height
of
Wickedness
.
Ver.
14.
A
Fool
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
go
to
the
City
.
SOlomon
goes
on
to
describe
a
person
void
of
the
saving
knowledge
of
God
,
and
of
his
duty
,
who
hath
ordinarly
in
this
Book
the
name
of
the
Fool
,
by
giving
some
Resemblances
between
him
and
a
natural
Fool.
And
First
he
describes
him
from
the
multitude
of
his
Words
,
he
is
full
of
them
,
Or
(
as
the
original
bears
)
he
multiplies
or
magnifies
his
words
,
importing
his
Boasting
,
especially
of
future
Events
;
as
appears
by
the
following
words
,
wherein
the
Preacher
makes
answer
to
some
of
his
words
,
he
boasts
of
what
he
will
do
afterward
without
dependance
upon
God
,
and
to
this
Solomon
saith
a
Man
cannot
tell
what
shall
be
:
It
being
only
proper
to
God
to
foretell
future
Events
,
Isa
,
44.7
.
Again
he
either
presums
to
determine
future
Events
or
is
Anxiously
inquisitive
about
them
,
to
this
it
is
Answered
,
and
what
shall
be
after
him
who
can
tell
him
?
The
meaning
is
,
none
can
inform
him
how
things
shall
go
the
next
Month
or
Year
,
which
may
be
the
Month
or
Year
after
he
is
gone
.
Secondly
,
He
describes
such
a
Man
from
the
fruitfulness
of
his
indeavours
,
he
is
like
a
blind
Fool
that
is
out
of
the
way
to
a
City
,
and
wearies
himself
to
find
it
,
though
that
be
one
of
the
easiest
things
,
that
even
Children
may
know
,
so
the
Man
who
is
void
of
true
and
saving
Wisdom
,
spends
himself
in
fruitless
indeavours
,
and
cannot
so
much
as
manage
aright
the
most
common
of
his
Affairs
Hence
Learn
.
1.
Unless
a
Mans
Wit
be
sanctified
and
exercised
about
the
study
of
Reconciliation
with
God
thorow
Christ
,
and
the
way
of
Glorifying
him
by
Living
in
his
fear
and
obedience
,
though
he
were
esteemed
an
Oracle
for
Worldly
Wit
among
men
,
he
is
a
very
Fool
to
himself
,
and
in
Gods
esteem
the
best
of
his
Wisdom
is
Foolishness
:
therefore
doth
the
Spirit
of
God
here
by
Solomon
,
as
frequently
elsewhere
in
Scripture
,
describe
the
unregenerat
Man
by
the
carriage
and
practice
of
a
meer
Fool
,
and
the
description
agrees
even
to
such
as
Achitophel
,
A
Fool
also
is
full
of
words
,
a
Man
cannot
tell
what
shall
be
.
2.
They
that
have
least
knowledge
,
have
often
most
discourse
,
the
conceit
that
such
have
of
their
knowledge
makes
them
esteem
so
much
of
what
themselves
say
,
and
so
undervalue
any
thing
else
,
that
others
can
hardly
have
place
to
speak
beside
them
,
and
the
same
Conceit
makes
them
give
litle
or
no
time
to
deliberation
before
they
speak
,
and
less
to
reflection
upon
the
Impertinency
and
Sin
that
is
in
the
multitude
of
their
words
:
For
thus
doth
the
Spirit
of
the
Lord
describe
such
,
A
Fool
also
is
full
of
words
.
3.
When
Men
are
bold
in
determining
future
Events
,
especially
the
success
of
their
own
Undertakings
,
or
so
anxiously
inquisitive
about
them
,
that
they
are
taken
off
from
their
present
Duty
,
they
prove
themselves
destitut
of
saving
Wisdom
,
which
teaches
Men
to
commit
their
way
to
the
Lord
,
that
their
Thoughts
may
be
established
anent
future
Events
,
Prov.
16.3
.
and
so
to
follow
their
Duty
with
no
less
Confidence
,
while
they
are
ignorant
of
what
may
come
after
,
than
if
they
did
know
it
.
Act.
20.22
,
24.
For
the
Question
to
which
Solomon
here
answers
,
imports
the
Man
destitute
of
this
Wisdom
,
to
be
of
the
disposition
formerly
described
,
A
Man
cannot
tell
what
shall
be
,
and
what
shall
be
after
him
who
can
tell
him
?
4.
God
hath
reserved
to
himself
the
prerogative
of
knowing
things
to
come
,
and
of
revealing
the
same
to
the
Children
of
Men
,
how
far
,
and
in
what
manner
he
pleases
;
that
they
may
be
taught
humble
Dependance
upon
Him
for
as
much
Light
from
His
Word
and
Spirit
,
concerning
things
to
come
,
as
may
incite
them
to
make
a
right
use
of
their
present
time
:
For
this
Question
imports
,
that
both
Men
and
Angels
are
secluded
from
this
Prerogative
of
knowing
,
or
making
known
future
Events
,
And
what
shall
be
after
him
,
who
can
tell
him
?
5.
They
that
esteem
Christs
sweet
and
easie
Service
a
Toil
,
as
all
Unregenerat
Men
do
,
Mal.
1.13
.
shall
but
waste
and
spend
themselves
even
to
Fainting
(
as
the
word
here
translated
Weary
signifies
)
in
any
course
they
can
take
for
satisfaction
,
and
none
of
this
sort
are
in
a
better
condition
than
others
,
as
to
their
finding
of
any
rest
in
their
way
:
For
(
saith
Solomon
)
The
labour
of
the
Foolish
wearies
every
one
of
them
.
6.
Men
who
neglect
to
imploy
Christ
for
Eye-salve
,
that
they
might
see
things
of
greatest
Concernment
for
His
Glory
,
and
the
salvation
of
their
own
Souls
,
are
often
,
for
their
so
doing
justly
left
to
miscarry
in
their
most
common
and
ordinary
Affairs
,
and
from
this
comes
the
ruine
of
so
many
great
Estates
and
other
Inconveniencies
,
which
even
many
of
the
wisest
Men
of
this
World
run
themselves
into
:
For
the
Spirit
of
God
describes
the
disposition
of
Unregenerat
Men
void
of
the
saving
Knowledge
of
God
and
His
Will
,
from
their
resemblance
to
a
foolish
man
,
who
knows
not
so
much
as
the
way
into
the
City
.
Ver.
16.
We
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
King
is
the
Son
of
Nobles
,
and
thy
Princes
eat
in
due
season
,
for
strength
,
and
not
for
drunkenness
.
SOlomon
having
shewn
some
of
the
principal
Grievances
which
the
Godly
meet
with
under
the
bad
Government
of
Rulers
,
and
directed
them
how
to
carry
themselves
in
reference
to
the
same
;
He
doth
here
regrate
the
woful
case
of
that
Land
,
over
which
insufficient
and
vitious
Rulers
are
set
;
and
upon
the
other
hand
,
proclaims
the
Happiness
of
that
Land
that
hath
Rulers
well
qualified
for
their
Imployment
.
For
clearing
of
this
,
we
may
consider
First
,
That
he
speaks
to
the
Land
,
intending
the
Inhabitants
thereof
,
as
is
frequent
in
Scripture
,
Isa.
1.2
.
Jer.
22.29
.
the
more
to
move
the
People
who
have
bad
Magistrates
to
resent
their
own
sad
Case
,
and
to
search
out
,
and
mourn
for
the
procuring
Causes
thereof
,
and
to
incite
them
who
have
good
Magistrates
over
them
,
to
be
thankful
to
God
for
so
great
a
Blessing
.
Secondly
,
The
Wo
and
Blessedness
he
here
speaks
of
,
is
mainly
to
be
taken
with
reference
to
a
temporal
and
outward
Condition
;
though
doubtless
the
same
,
as
also
the
Causes
thereof
,
to
wit
,
the
Wickedness
or
Goodness
of
those
in
power
,
may
have
influence
upon
the
Well
or
Wo
of
the
people
,
in
reference
to
their
spiritual
and
eternal
Condition
,
they
being
drawn
to
many
Sins
and
Temptations
by
the
one
,
and
encouraged
much
in
Wel-doing
by
the
other
.
Thirdly
,
He
describes
the
Rulers
both
supreme
and
inferiour
,
under
whose
Government
the
Land
is
happy
or
miserable
respectively
.
And
First
for
the
King
,
or
supreme
Ruler
,
whose
Land
is
miserable
,
he
describes
him
from
this
,
that
he
is
a
Child
,
which
is
not
to
be
understood
of
his
Years
or
Age
:
For
the
Scripture
is
clear
,
that
people
have
been
happy
under
a
young
King
,
even
a
Child
being
vertuously
inclined
,
and
well
governed
by
wise
Over-seers
,
as
is
clear
in
Solomon
himself
,
Joash
,
2
Chron
,
24.2.17
.
and
others
:
And
therefore
it
is
to
be
understood
of
his
Childish
Disposition
,
Wisdom
,
Sobriety
,
and
other
Vertues
,
qualifying
Men
for
Government
,
being
wanting
in
him
;
in
which
sense
Rehoboam
,
though
one
and
fourty
Years
old
when
he
began
to
Reign
,
1
King
.
14.21
.
is
yet
spoken
of
as
a
Child
.
2
Chron.
13.17
.
Next
for
inferiour
Magistrates
or
Princes
,
they
are
described
from
their
Sensuality
or
Intemperance
,
they
eat
in
the
morning
;
whereby
is
meant
that
they
are
Men
addicted
to
their
Lusts
,
their
own
Interests
and
Pleasures
(
whereof
one
is
put
for
all
others
)
the
satisfaction
whereof
they
preferr
to
the
welfare
of
the
people
,
and
are
taken
up
,
therewith
even
at
these
seasons
which
should
be
set
apart
for
the
weighty
Duties
of
their
place
,
For
in
these
Countreys
their
Judicatories
sat
in
the
morning
,
Jer
,
21.12
.
Secondly
,
He
describes
the
Rulers
whose
Land
is
Happy
.
And
1.
for
the
King
or
supreme
Magistrat
,
he
is
the
Son
of
Nobles
,
which
is
not
to
be
understood
so
much
of
his
Royal
Descent
,
that
he
is
of
Noble
Birth
,
or
that
there
is
Royal
Blood
in
his
Veins
,
which
yet
is
not
to
be
excluded
here
,
seing
the
Scripture
speaks
of
the
want
of
it
,
as
some
disadvantage
to
a
King
or
supreme
Magistrat
.
Judg.
9.18
,
And
it
is
to
be
understood
of
those
truly
Noble
Qualifications
of
Wisdom
,
Piety
,
and
others
after
mentioned
,
fitting
him
for
Government
;
when
these
are
in
a
man
in
an
eminent
measure
,
he
is
then
the
Son
of
Nobles
,
that
is
,
truly
and
eminently
Noble
:
For
the
Hebrews
by
such
Expressions
as
this
,
hold
forth
the
superlative
degree
,
a
Son
of
Belial
,
is
a
man
extremely
wicked
,
so
the
Son
of
Nobles
is
one
of
a
truly
Noble
Spirit
,
eminently
qualified
for
Government
.
And
next
for
the
inferiour
Magistrates
,
they
are
described
from
their
Sobriety
,
and
right
using
of
the
Creatures
,
and
consequently
of
all
the
Priviledges
accompanying
their
Place
and
Dignity
,
they
use
them
all
to
strengthen
them
for
their
Duty
,
and
not
for
the
satisfaction
of
their
Lusts
.
Hence
Learn
1.
It
becomes
the
Ministers
of
Christ
clearly
to
represent
to
people
their
misery
,
even
in
reference
to
their
outward
condition
,
and
the
causes
thereof
,
though
in
so
doing
they
be
necessitat
to
discover
the
wickedness
of
their
Rulers
,
both
supreme
and
inferiour
,
which
ought
to
be
no
offence
to
them
,
while
they
find
Ministers
pressing
also
upon
people
all
Duties
they
owe
to
Rulers
,
as
Solomon
hath
done
before
,
that
people
may
be
stirred
up
to
mourn
for
their
sins
,
which
have
procured
the
setting
up
of
such
:
And
it
is
also
their
Duty
to
describe
the
Happiness
of
people
,
as
to
their
outward
condition
,
who
have
good
Magistrates
,
that
they
may
be
thankful
to
God
for
so
great
a
mercy
:
And
this
they
ought
to
do
with
sympathy
and
resentment
of
the
one
case
,
and
with
rejoicing
and
praise
for
the
other
:
For
so
doth
the
Preacher
here
.
Wo
to
thee
,
O
Land
,
&c.
Blessed
are
thou
,
O
Land
,
&c.
2.
Magistrates
and
Rulers
that
are
vitious
and
insufficient
for
Government
,
are
great
Plagues
to
the
Land
over
which
they
are
set
,
and
bring
much
Wo
upon
the
Inhabitants
thereof
,
partly
by
their
bad
Example
encouraging
others
to
sin
.
Ps.
12.8
.
and
partly
by
their
tolerating
and
establishing
of
wickedness
by
a
Law
.
1
King
.
12.28
.
And
so
drawing
down
Judgements
upon
their
Subjects
,
and
that
not
only
in
their
own
time
,
but
after
they
are
gone
,
2
Sam.
21.1
.
Woe
to
thee
O
Land
,
when
thy
King
is
a
Child
&c.
3.
When
men
intrusted
with
the
supream
power
and
Authority
over
the
Lords
people
,
have
litle
or
no
understanding
of
the
revealed
will
of
the
Lord
1
Cor.
14.20
.
which
should
be
their
great
study
Deut.
17.18.19
.
when
they
are
inconstant
,
especially
in
matters
of
Religion
,
Ephes.
4.14
.
easily
carried
away
with
evil
Counsel
,
1
Kings
12.8
.
Nothing
affected
with
the
oppressions
and
grievances
of
the
people
under
their
charge
Is.
3
4.
then
however
they
may
be
Men
for
age
,
esteem
or
the
like
,
they
are
but
Children
as
to
their
disposition
and
carriage
,
as
appears
by
the
Scriptures
cited
holding
forth
their
Resemblances
to
Children
:
And
their
subjects
must
needs
be
in
a
woful
and
sad
Condition
,
much
to
be
resented
,
as
here
Solomon
doth
,
Woe
to
thee
O
Land
when
thy
King
is
a
Child
.
4.
As
it
is
too
frequently
found
that
when
the
Supream
Magistrat
is
unfit
for
,
or
defective
in
the
Discharge
of
the
duties
belonging
to
his
place
,
the
Inferiour
Magistrats
are
no
better
,
but
rather
worse
,
he
being
careful
to
get
such
only
as
will
serve
him
in
his
sinful
humour
,
preferred
to
places
of
power
under
him
;
and
they
again
being
apt
to
abuse
his
simplicity
and
insufficiency
,
by
making
his
power
and
means
subservient
to
to
their
Carnal
Ends
:
So
when
the
Inferiour
Magistrats
are
such
it
doth
much
augment
the
Woe
and
Misery
of
the
people
who
might
be
relieved
by
their
prudence
and
fidelity
supplying
the
defects
of
the
Supream
:
For
Solomon
speaks
of
those
as
ordinarly
joined
,
and
this
last
as
a
special
Addition
to
their
Misery
whose
case
it
is
,
Wo
to
thee
O
Land
when
thy
King
is
a
Child
,
and
thy
Princes
eat
in
the
Morning
.
5.
When
Magistrates
give
up
themselves
to
the
satisfaction
of
their
sensual
Lusts
,
especially
their
intemperancy
,
they
become
then
wholly
indisposed
for
managing
of
the
weighty
affairs
of
their
place
,
see
Prov.
31.4
.
and
cannot
but
prove
a
great
plague
to
their
Inferiours
:
For
this
is
a
description
of
those
who
prove
a
Woe
to
the
Land
,
they
are
Princes
that
eat
in
the
Morning
.
6.
Though
Nobility
of
Blood
be
an
advantage
to
Supream
Magistrats
,
such
being
ordinarly
better
Trained
up
for
Government
than
others
,
and
so
less
apt
to
be
ravished
or
puft
up
with
the
Honours
,
to
which
they
are
born
,
or
the
Applause
of
the
People
,
with
which
from
their
Birth
they
have
been
accustomed
;
And
less
obnoxious
to
the
contempt
of
many
,
than
those
who
rise
upon
a
sudden
,
or
from
a
mean
Condition
to
such
Dignity
(
who
notwithstanding
being
called
of
God
and
his
people
will
be
sufficiently
fitted
for
their
place
,
as
David
was
)
yet
the
Nobility
mainly
requisit
in
Magistrats
is
,
that
of
their
Disposition
and
carriage
consisting
in
the
eminency
of
their
inward
qualifications
,
such
as
the
knowledge
and
fear
of
the
Lord
,
which
makes
them
truely
excellent
ones
,
Psal.
16.3
.
In
their
delighting
to
search
and
study
,
the
Scriptures
as
those
Nobles
of
Berea
did
Act.
17.11
.
And
in
those
Noble
and
Divine
Exercises
of
Prayer
and
praise
,
which
make
persons
truly
Honourable
.
1
Chron.
4.9.10
.
for
though
the
former
Nobility
may
have
its
own
advantages
joined
with
the
latter
,
yet
separat
from
it
,
it
can
add
nothing
to
the
Happiness
of
a
people
,
happy
art
thou
O
Land
,
when
thy
King
is
the
Son
of
Nobles
.
7.
It
is
a
Blessing
which
hath
many
Blessings
in
the
bosome
of
it
,
to
have
such
a
Supream
Magistrat
,
as
hath
been
described
in
the
former
Doctrine
:
Then
iniquity
will
be
suppressed
,
and
Piety
and
Equity
advanced
Psal.
101.
and
when
it
is
so
,
God
will
rain
Blessings
upon
the
people
,
for
the
word
is
here
in
the
plural
number
:
There
are
Blessednsses
to
the
Land
,
whose
King
is
the
Son
of
Nobles
.
8.
When
the
Supream
Magistrat
is
faithful
and
fitted
for
his
place
,
he
will
imploy
his
power
to
fill
Inferiour
places
of
power
and
trust
with
good
men
;
And
this
also
contributes
not
a
little
to
the
Blessedness
of
a
people
for
they
are
here
joined
together
:
Happy
art
thou
,
O
Land
,
when
thy
King
is
the
Son
of
Nobles
,
and
thy
Princes
eat
in
due
season
,
&c.
9.
As
Temperance
or
Sobriety
in
the
use
of
the
Creatures
,
is
especially
required
in
a
Magistrat
that
would
make
Conscience
in
his
Duty
;
so
the
great
end
which
Princes
,
as
every
other
Christian
should
propose
to
themselves
in
Eating
,
Drinking
,
and
consequently
in
the
use
of
every
other
lawful
Allowance
,
should
be
the
repairing
of
that
strength
which
pains
in
Duty
hath
abated
,
and
the
gaining
of
new
strength
to
be
laid
out
in
farther
service
to
God
,
and
following
the
Duties
of
their
Calling
,
and
not
the
satisfaction
of
their
sensual
Appetite
,
or
carnal
Lusts
:
For
this
is
a
Commendation
of
the
inferiour
Magistrates
,
who
are
a
Blessing
to
the
Land
which
they
Govern
.
Thy
Princes
eat
for
strength
,
and
not
for
drunkenness
.
10.
The
Lord
who
allows
Food
and
Refreshments
upon
Men
,
sutable
to
their
Labour
,
and
necessary
for
the
cheering
up
of
their
Spirits
in
their
Duty
,
hath
appointed
them
to
take
the
same
in
season
,
when
their
Imployments
permit
them
so
to
do
;
and
if
they
observe
not
these
seasons
,
they
cannot
expect
the
Blessing
or
sanctified
use
of
their
Injoyments
.
For
this
is
given
as
a
Commendation
of
good
Magistrates
,
and
consequently
of
all
others
who
do
so
,
that
as
they
eat
for
the
right
end
,
so
they
eat
in
due
season
,
and
are
not
satisfying
their
Appetite
,
when
they
should
be
at
the
Duties
of
their
Calling
.
Thy
Princes
eat
in
season
,
for
strength
and
not
for
drunkenness
.
Ver.
18.
By
much
slothfulness
the
Building
decayeth
,
and
through
idleness
of
the
hands
,
the
house
droppeth
thorow
.
19.
A
Feast
is
made
for
laughter
,
and
Wine
maketh
merry
,
but
Money
answereth
all
things
.
SOlomon
doth
here
particularly
illustrat
the
misery
of
that
Land
,
that
hath
imprudent
and
sensual
Rulers
,
by
condescending
upon
the
sinful
Causes
thereof
,
upon
the
part
of
these
Rulers
,
and
branching
out
the
misery
of
the
Common-wealth
,
as
procured
by
their
Sins
.
The
First
Cause
is
,
The
slothfulness
of
the
Rulers
,
and
this
he
sets
out
by
a
proverbial
speech
,
which
may
be
applyed
to
many
things
;
but
it
seems
most
consonant
to
the
whole
purpose
of
this
Chapter
,
to
apply
it
to
the
Case
of
a
Common-wealth
,
tending
to
ruine
thorow
the
laziness
of
their
Rulers
:
By
much
slothfulness
(
saith
he
)
the
building
decayeth
,
the
similitude
being
taken
from
a
slothful
Master
of
a
Family
:
The
words
are
in
the
Original
,
by
the
slothfulness
of
them
both
,
or
by
double
slothfulness
,
which
may
import
it
to
be
exceeding
great
,
according
to
our
Translation
,
or
by
the
slothfulness
of
both
the
hands
,
which
may
be
the
Supreme
and
Inferiour
Magistrats
,
who
should
be
like
two
hands
,
jointly
concurring
to
uphold
the
Common-wealth
.
And
thorow
Idleness
,
or
(
as
the
Word
signifies
)
the
falling
down
or
remissness
of
the
hands
,
the
House
droppeth
thorow
,
and
so
the
Timber
rots
,
and
the
whole
House
is
ruined
,
where
the
Breaches
are
not
repaired
:
So
doth
it
fare
with
a
Kingdom
or
Common-wealth
(
which
is
often
in
Scripture
compared
to
a
House
,
Isa.
2.6
.
and
5.7
.
)
where
the
Rulers
,
who
should
be
Repairers
of
the
Breaches
,
and
Builders
up
of
the
Ruines
thereof
,
neglect
their
Duty
,
and
indulge
their
own
Ease
,
nothing
but
Decay
and
Ruine
can
be
expected
.
The
Next
Cause
is
Luxury
,
if
the
Master
of
a
House
when
he
should
be
repairing
the
Ruines
of
it
,
be
Feasting
and
making
merry
,
and
spending
what
he
hath
within
it
,
when
it
is
comming
down
,
the
Case
is
very
sad
:
So
when
Magistrates
mind
mainly
their
own
satisfaction
and
pleasure
,
and
do
not
soberly
and
seasonably
,
as
those
whom
he
commended
before
,
eat
for
strength
and
not
for
drunkenness
,
ruine
cannot
but
come
upon
the
Common-wealth
;
and
the
effect
of
their
Luxury
he
insinuates
to
be
the
poverty
of
the
Countrey
or
people
under
them
,
while
he
saith
,
Money
answers
all
,
these
Rulers
must
have
Money
to
uphold
all
these
Feasts
,
and
provide
that
Wine
which
makes
them
merry
,
and
that
must
be
sucked
from
the
poor
people
to
answer
their
Lusts
;
and
so
the
publick
Treasure
is
exhausted
,
and
the
people
impoverished
:
And
therefore
the
Land
that
hath
such
Rulers
must
be
very
miserable
.
Hence
Learn
1.
A
Common-wealth
is
fitly
resembled
to
a
House
;
wherein
there
should
be
Order
and
Subordination
among
the
Heads
or
Governours
and
Members
thereof
,
as
there
is
in
a
House
,
a
House
being
held
up
and
furnished
is
commodious
for
Habitation
,
a
shelter
from
Storm
and
Tempest
,
and
so
will
a
well
governed
Common-wealth
be
.
And
as
a
House
by
the
least
decay
,
if
not
timously
repaired
,
will
soon
be
Ruined
,
so
it
is
with
a
Common-wealth
.
And
Finally
,
as
a
House
decaying
and
letting
Rain
drop
thorow
,
makes
the
Life
of
the
Inhabitant
very
uncomfortable
;
so
is
it
in
a
Ruinous
Common-wealth
.
Therefore
is
it
that
the
Spirit
of
God
directs
Solomon
to
set
forth
the
Case
of
a
Common-wealth
,
under
the
similitude
of
a
House
,
By
much
slothfulness
the
Building
decayeth
,
and
&c.
2.
Though
the
Subjects
of
a
Kingdom
or
Common-wealth
,
have
often
a
hand
in
procuring
the
Ruine
thereof
,
Isa.
24.5
.
yet
the
Lord
doth
charge
the
same
upon
the
Rulers
.
And
though
they
be
not
Oppressours
or
Tyrants
,
yet
if
they
be
Men
given
to
their
ease
,
or
of
small
activity
for
the
good
of
the
Common-wealth
,
they
may
be
charged
with
the
Ruine
thereof
:
For
the
Context
shews
that
this
slothfulness
is
mainly
to
be
understood
in
reference
to
the
Rulers
:
By
much
slothfulness
the
Building
decayeth
.
3.
The
Decay
or
Ruine
of
a
Common-wealth
or
Incorporation
,
should
be
resented
by
all
the
Inhabitants
,
as
the
misery
of
every
one
of
them
,
though
possibly
for
the
present
several
of
their
private
Interests
may
remain
entire
,
while
Ruine
is
coming
upon
the
Publick
,
because
misery
will
at
last
reach
them
,
and
the
publick
Good
should
be
dearer
to
them
than
their
own
particular
.
Therefore
Solomon
brings
this
as
a
proof
of
Wo
to
a
Land
,
and
so
to
all
the
Inhabitants
thereof
,
that
the
House
,
which
is
the
Common-wealth
,
is
decaying
and
droppeth
thorow
.
4.
Where
Slothfulness
and
Idleness
prevail
,
there
Luxury
and
excess
in
the
use
of
worldly
Injoyments
prevail
also
:
For
upon
neglect
of
lawful
diligence
,
the
Flesh
waxes
wanton
,
and
must
be
pampered
.
Therefore
this
is
set
down
as
the
second
Cause
of
the
Ruine
,
following
upon
the
slothfulness
of
Rulers
,
which
is
the
first
Cause
,
their
Luxury
and
Excess
,
A
Feast
is
made
for
laughter
,
and
Wine
to
make
merry
.
5.
Though
Slothfulness
and
Idleness
bring
misery
upon
the
Sluggard
by
degrees
,
as
a
Ruinous
House
takes
in
Rain
by
Drop
and
Drop
at
first
;
yet
being
continued
in
,
they
will
at
last
,
by
their
effects
proclaim
his
misery
to
On-lookers
:
Therefore
doth
the
Preacher
set
forth
the
Fruit
of
Slothfulness
,
by
the
decay
and
dropping
thorow
of
a
House
,
which
,
if
not
repaired
,
will
make
the
Ruine
of
it
visible
to
all
that
pass
by
,
and
force
the
lazy
Inhabitant
either
to
perish
in
its
Ruine
,
or
seek
another
Habitation
.
By
much
slothfulness
the
Building
decayeth
,
and
by
the
idleness
of
the
hands
the
House
droppeth
thorow
.
6.
As
the
Luxury
and
Excess
of
Rulers
,
is
a
Cause
and
sign
of
Ruine
in
part
begun
,
and
more
hastening
upon
the
people
under
their
Charge
;
so
such
men
having
once
given
up
themselves
to
their
Lusts
,
they
will
follow
them
even
amidst
the
Evidences
of
God's
Displeasure
against
them
:
For
this
Similitude
taken
from
the
lazy
Inhabitant
,
who
while
his
House
is
decaying
and
dropping
in
upon
him
,
is
Feasting
and
making
merry
with
his
Companions
,
thinking
thereby
to
divert
the
sad
Thoughts
of
his
ruinous
House
,
which
he
will
not
get
long
done
,
represents
the
Temper
and
Carriage
of
wicked
Rulers
,
who
while
the
Common-wealth
is
decaying
,
the
people
growing
poor
,
and
publick
Treasures
exhausting
,
are
Feasting
,
making
merry
,
and
spending
all
upon
their
Lusts
;
in
which
case
it
is
here
said
,
A
Feast
is
made
for
laughter
,
and
Wine
maketh
merry
,
but
Money
answers
all
.
7.
God
taketh
notice
both
of
the
seasons
of
Mens
Eating
and
Drinking
,
especially
in
Feasting
,
and
of
the
Ends
which
they
propose
to
themselves
in
so
doing
,
whether
they
intend
only
their
own
sensual
satisfaction
and
carnal
mirth
,
or
the
strengthening
of
their
Bodies
for
doing
the
Lord
service
.
For
the
Spirit
of
God
,
by
Solomon
,
having
shewn
to
the
commendation
of
good
Magistrats
,
that
they
Eat
in
season
,
and
for
strength
and
not
for
drunkenness
,
here
takes
notice
of
wicked
Rulers
Feasting
when
Ruine
is
coming
upon
the
Common-wealth
,
and
of
the
Ends
they
propose
to
themselves
,
their
own
carnal
mirth
and
pleasure
,
A
Feast
is
made
(
to
wit
,
by
such
Men
)
for
laughter
,
and
Wine
makes
merry
.
8.
When
Magistrates
are
negligent
of
their
Duty
,
and
yet
luxurious
and
sensual
,
the
people
under
their
Charge
cannot
but
be
impoverished
,
they
must
have
Money
,
for
which
the
Poor
must
sweat
in
digging
the
Earth
,
trafficking
by
Sea
or
Land
,
and
the
like
:
For
the
peoples
poverty
is
here
insinuat
,
as
the
effect
of
the
Rulers
slothfulness
and
prodigality
,
They
Feast
and
make
merry
,
but
Money
answereth
,
or
procureth
,
all
these
things
.
9.
Though
Money
of
it self
be
the
most
useless
thing
in
the
World
,
for
sustentation
of
humane
Life
;
yet
Providence
hath
made
it
so
useful
,
that
ordinarly
it
answers
him
that
hath
it
with
all
things
necessary
for
him
,
and
makes
them
Obedient
(
as
the
Word
Answereth
signifies
)
to
him
.
Therefore
they
that
have
much
of
it
,
had
need
to
look
how
,
they
answer
the
Lord
calling
for
Duty
from
them
.
For
Money
answereth
all
things
.
10.
Mens
Lusts
are
very
expensive
,
they
will
not
get
their
Slothfulness
and
Excess
maintained
without
much
Money
,
the
consideration
whereof
should
make
them
more
sober
and
diligent
:
For
thir
words
import
,
that
sensual
Rulers
must
have
Money
,
and
may
be
looked
upon
as
including
an
Argument
to
disswade
them
from
Laziness
and
Excess
,
taken
from
the
effect
thereof
,
which
is
the
poverty
of
the
people
,
who
must
give
to
them
that
Money
,
which
answereth
all
things
.
Ver.
20.
Curse
not
the
King
,
no
not
in
thy
thought
,
and
curse
not
the
Rich
in
thy
bed
chamber
;
for
a
Bird
of
the
Air
shall
carry
the
voice
,
and
that
which
hath
wings
shall
tell
the
matter
.
BEcause
the
miscarriage
of
Rulers
formerly
described
is
very
grievous
,
and
ready
to
move
the
Passions
of
the
best
;
Therefore
doth
the
wise
Man
here
disswade
from
Bitterness
of
Spirit
,
or
revengeful
Imprecations
,
whether
against
the
King
or
supreme
Magistrat
,
who
is
the
fountain
of
these
Woes
that
flow
upon
the
Land
,
which
is
committed
to
his
Trust
,
or
against
the
Rich
,
by
whom
are
especially
meant
inferiour
Magistrates
,
who
enrich
themselves
by
draining
the
Purses
of
the
Godly
:
And
not
only
doth
he
disswade
from
open
reviling
of
them
before
others
,
but
from
the
inward
motions
of
Revenge
in
the
Heart
,
and
the
expressions
thereof
,
even
in
the
most
retired
places
signified
by
the
Bed-chamber
.
And
this
Disswasive
he
presseth
by
an
Argument
taken
from
the
hazard
following
upon
that
which
is
disswaded
from
:
For
(
saith
he
)
A
Bird
of
the
Air
shall
carry
the
voice
,
&c.
which
is
not
to
be
understood
as
if
the
Lord
did
always
discover
such
secret
Cursings
and
Imprecations
in
this
Life
,
or
when
he
doth
it
,
that
he
always
useth
extraordinary
means
for
bringing
it
about
:
But
the
meaning
is
,
that
such
things
shall
surely
be
divulged
,
either
in
time
for
the
shame
and
temporal
punishment
of
the
Offender
,
or
at
the
end
of
time
before
Men
and
Angels
,
and
that
the
discovery
shall
be
as
sudden
,
and
in
a
way
as
litle
suspected
by
the
Offender
,
as
if
a
Bird
of
the
Air
did
cary
the
matter
.
Hence
Learn
1.
There
is
so
much
Self-love
remaining
unmortified
in
the
best
,
and
so
little
use
made
of
these
places
of
Scripture
,
which
serve
to
compose
the
Spirit
,
and
work
it
to
submission
and
patience
,
under
the
hardest
lot
in
the
World
,
that
in
times
especially
of
Oppression
and
Injustice
,
when
a
godly
Man
sees
these
in
Authority
spend
his
substance
upon
their
Lusts
,
and
oppress
his
person
,
revengeful
motions
are
ready
to
arise
,
even
in
such
a
Mans
Heart
,
evil
Wishes
,
and
bitter
Imprecations
against
them
,
are
ready
to
escape
him
:
For
all
along
Solomon
speaks
to
the
Man
indued
with
heavenly
Wisdom
,
directing
him
how
to
evidence
the
same
,
and
here
finds
it
necessary
thus
to
disswade
him
,
Curse
not
the
King
,
&c.
Curse
not
the
Rich
,
&c.
2.
The
Lord
would
have
His
people
,
even
when
they
are
opprest
and
wronged
by
Magistrates
,
shewing
so
much
respect
to
His
Ordinance
of
Magistracy
,
as
not
to
revile
,
or
imprecat
Vengance
upon
the
persons
of
the
Magistrates
,
or
to
intertain
any
revengeful
Thought
against
them
,
but
rather
when
they
are
drawing
a
Curse
upon
themselves
,
to
mourn
for
them
,
and
pray
for
the
Blessing
of
Repentance
and
Reformation
to
them
:
Though
they
be
little
tender
of
His
Honour
;
yet
while
they
are
in
His
place
to
Men
,
and
do
in
a
manner
carry
His
Name
upon
them
,
Exod.
22.28
.
He
will
have
His
people
tender
of
their
Safety
and
Reputation
,
which
should
engage
Magistrates
to
Love
and
Obey
Him
,
and
make
them
ashamed
when
they
do
not
so
:
For
it
is
of
that
King
and
those
Princes
,
who
are
inriching
themselves
with
the
spoil
of
the
poor
Godly
,
and
spending
the
same
upon
their
Lusts
,
as
the
former
words
make
clear
,
that
he
here
speaks
,
while
he
saith
,
Curse
not
the
King
,
&c.
Curse
not
the
Rich
,
&c.
3.
The
Holy
Law
of
God
prohibits
not
only
the
external
acts
of
Sin
,
but
the
inward
motions
thereof
;
and
not
only
the
gross
,
and
open
out-breakings
of
Sin
,
which
are
scandalous
to
others
,
but
the
secret
acting
thereof
in
mens
greatest
Retirements
:
Mens
Thoughts
have
a
Language
in
God's
Ear
,
and
their
secret
Chamber
practices
are
naked
to
His
Eye
:
Therefore
after
he
hath
disswaded
from
deserting
of
Duty
,
even
to
wicked
Magistrates
,
from
treasonable
Plotting
,
open
Reviling
,
and
the
like
,
to
the
offence
of
others
,
he
here
disswades
from
Thoughts
of
Revenge
,
and
secret
Imprecations
,
Curse
not
the
King
no
not
in
thy
thought
,
and
curse
not
the
Rich
in
thy
Bed-chamber
.
4.
The
Lord
can
easily
discover
the
most
secret
Wickedness
that
can
be
either
plotted
or
acted
by
Men
,
sometimes
He
hath
done
it
when
His
way
of
working
was
more
extraordinary
than
now
,
by
revealing
it
to
His
Servants
,
that
it
might
be
published
to
others
,
2
King
.
6.11
,
12.
and
ordinarly
doth
it
,
by
leaving
those
who
intertain
wicked
motions
in
their
Hearts
,
to
manifest
them
in
their
practice
,
especially
by
speaking
inconsideratly
to
others
,
what
hath
been
long
harboured
in
their
Hearts
,
either
under
promise
,
or
from
hope
of
secrecy
,
even
to
such
as
will
make
it
known
.
Prov.
18.2
.
And
though
wicked
Motions
and
Practices
should
never
come
to
the
Worlds
notice
,
they
are
all
naked
before
the
Lord
.
Heb.
4.13
.
And
so
the
Metaphor
of
the
Birds
carrying
of
them
,
is
too
slow
to
set
forth
their
speedy
discovery
in
this
sense
,
and
he
shall
at
last
make
all
plain
before
Men
and
Angels
;
and
so
shall
one
time
or
other
manifest
every
Wickedness
,
in
as
swift
and
unexpected
a
way
,
as
if
the
Bird
of
the
air
did
carry
the
voice
,
and
that
which
hath
wings
did
tell
the
matter
.
5.
Though
respect
to
the
Commands
of
God
,
Ps.
119.2
.
Love
to
Him
,
2
Cor.
5.14
.
and
such
spiritual
principles
should
be
the
prime
restraint
of
the
Lords
people
,
from
what
is
offensive
to
Him
;
yet
they
may
make
Sin
hateful
to
their
own
Hearts
,
and
restrain
themselves
therefrom
,
by
other
inferiour
Arguments
and
Motives
,
and
the
same
may
be
made
use
of
by
Christs
Ministers
,
such
as
the
hazard
of
divulging
the
most
secret
Sins
some
way
or
other
:
For
such
a
Reason
is
here
held
out
by
this
heavenly
Preacher
,
to
be
made
use
of
by
all
,
Curse
not
the
King
,
&c.
for
a
Bird
of
the
air
shall
carry
the
voice
,
and
that
which
hath
wings
shall
tell
the
matter
.
CHAP.
XI
.
THE
ARGUMENT
THis
Chapter
hath
two
parts
,
In
the
I.
whereof
contained
unto
the
7
ver.
Solomon
holdeth
forth
the
Grace
and
duty
of
Charity
towards
the
poor
,
as
one
step
of
the
right
way
towards
true
Happiness
.
In
order
to
which
he
I.
presseth
the
duty
,
1.
In
figurative
terms
,
importing
that
they
would
cheerfully
,
seasonably
and
believingly
distribute
of
these
good
things
,
which
God
hath
given
them
,
to
the
poor
,
for
the
supply
of
what
maybe
most
needfull
,
comfortable
and
useful
for
them
.
ver.
1.
And
this
he
presseth
by
an
Argument
taken
from
the
Gracious
Return
,
that
the
consciencious
performance
of
this
duty
will
in
due
time
have
from
the
Lord
,
either
in
the
same
kind
,
or
the
equivalent
,
or
transcendent
value
of
it
.
ver.
1.
2.
In
more
proper
terms
exhorting
to
the
expression
of
their
proportionable
Charity
,
even
when
Objects
may
be
multiplyed
.
ver.
2.
Which
he
presseth
by
a
motive
taken
from
the
uncertainty
of
the
continuance
of
ability
,
and
opportunities
of
doing
good
that
way
,
ver.
2
,
2.
He
setteth
down
several
other
motives
to
this
duty
of
Liberality
towards
the
poor
.
The
1.
Taken
from
the
bounty
of
God
in
furnishing
the
Creatures
for
Mans
use
,
instancing
in
the
Clouds
expending
their
Treasures
upon
the
Earth
to
make
it
fruitful
and
serviceable
to
man
,
ver.
3.
The
2.
Is
taken
from
the
benefit
that
redounds
thereby
to
the
person
giving
whatever
the
object
be
,
and
as
from
the
obedience
he
owes
to
his
Maker
;
So
also
from
the
Eternal
Estate
of
our
Souls
,
which
shall
be
according
as
they
are
found
at
death
held
forth
by
the
similitud
of
a
felled
tree
,
which
whatsoever
way
it
falls
,
yet
as
it
is
profitable
to
the
owner
,
and
is
passively
obedient
to
him
,
to
be
employed
at
his
pleasure
:
so
where
it
falls
,
there
it
lyes
and
it
to
be
found
.
ver.
3.
He
obviats
these
Objections
which
ordinarly
men
plead
for
denying
or
delaying
these
Works
of
Charity
,
arising
from
such
emergents
in
their
Condition
,
as
may
occasion
want
and
misery
to
themselves
before
they
die
1
,
By
shewing
the
folly
of
looking
upon
future
events
(
as
Husband
men
by
too
much
fearing
the
appearance
of
Wind
and
Rain
,
forbear
sowing
and
reaping
)
so
as
to
discourage
from
this
,
or
any
other
duty
,
ver.
4.
2.
By
shewing
that
tho'
they
see
not
the
good
and
success
of
this
duty
,
nor
how
the
promise
annexed
to
it
will
be
made
out
(
even
as
men
tho'
it
be
near
to
them
,
yet
are
ignorant
of
the
way
how
their
own
Souls
were
formed
,
how
united
to
the
Body
,
how
they
exist
and
act
there
,
and
when
,
and
how
they
are
separated
from
it
,
and
how
the
Body
its
self
is
fearfully
&
wonderfuly
made
in
the
Womb
)
yet
they
would
not
neglect
the
duty
nor
despair
of
the
performance
of
the
promise
,
notwithstanding
the
small
appearance
thereof
,
all
which
to
effectuat
is
easy
to
the
Creator
of
all
things
.
ver.
5.
And
5.
He
again
exhorteth
(
which
may
be
extended
to
other
duties
of
Religion
)
to
the
frequent
seasonable
and
diligent
performance
of
that
duty
of
Christian
Charity
to
the
poor
by
the
similitude
of
an
indefatigable
sower
of
Seed
,
ver.
6.
which
he
presseth
by
an
argument
taken
from
the
uncertainty
(
tho'
the
house
of
Jacob
seeks
him
not
,
nor
goes
about
that
,
or
any
other
duty
in
vain
)
of
temporal
success
of
the
duties
or
of
some
particular
duties
,
or
of
the
effects
intended
by
us
to
our selves
,
or
others
,
ver
,
6.
In
the
2d
,
part
of
this
Chapter
(
which
begins
the
last
part
of
the
Book
)
Solomon
maketh
Application
of
all
his
former
Doctrine
by
pressing
a
tymous
and
serious
preparation
for
,
and
minding
of
Death
,
Judgement
and
Eternity
,
1.
Generally
upon
all
,
That
whatever
sweetness
or
pleasure
(
held
forth
by
Light
and
the
Sun
)
there
be
in
the
enjoyment
of
Creature-comforts
in
this
life
.
ver.
7.
And
however
these
pleasures
be
continued
during
a
long
life
.
ver.
8.
Yet
it
is
their
duty
to
remember
Death
,
and
the
Eternity
of
Misery
,
that
is
to
be
to
the
wicked
after
it
.
ver.
8.
And
that
so
much
the
rather
that
long
life
and
all
the
comforts
of
it
,
if
they
be
not
sanctified
and
well
improven
,
are
as
empty
of
true
Satisfaction
as
they
are
ineffectual
in
order
to
procuring
true
Happiness
,
being
but
vanity
.
ver.
8.
And
2.
He
doth
more
particularly
press
home
this
exhortation
of
tymous
and
serious
preparation
for
Death
on
young
men
who
ordinarly
mind
nothing
less
,
and
are
violent
in
pursuit
of
their
lusts
and
pleasures
,
ver.
9.10
.
Where
He
offers
to
these
young
men
.
1.
His
Council
spoken
by
an
Irony
,
which
is
a
figure
in
a
Holy
manner
mocking
their
sinful
jovialty
incident
to
youth
.
ver.
9.
2.
He
gives
them
a
sad
check
to
stay
their
sinful
mirth
by
perswading
them
of
the
certainty
,
Severity
,
Strickness
and
Terribleness
of
a
day
of
Judgement
which
allarum
he
g●ves
them
very
ho●e
and
particular
by
Thou
and
Thee
.
ver.
9.
And
Thirdly
,
He
draweth
a
Conclusion
from
all
.
ver.
10.
Wherein
he
presses
the
exhortation
from
several
motives
,
That
in
the
end
the
neglect
of
it
will
be
grief
to
the
Heart
,
hurtful
to
the
Body
,
and
an
evidence
of
great
vanity
,
intimating
that
as
neglect
of
duty
and
sinful
courses
(
tho'
pleasant
)
will
be
grief
to
the
Soul
and
trouble
to
the
Body
:
so
youth
is
a
very
slippery
time
and
obnoxious
to
many
vain
and
foolish
courses
.
CHAP.
XI
.
Ver.
1.
Cast
thy
Bread
upon
the
Waters
:
for
thou
shalt
find
it
after
many
days
.
2.
Give
a
portion
to
seven
,
and
also
to
eight
,
for
thou
knowest
not
what
evil
shall
be
upon
the
Earth
.
IN
the
first
part
of
this
Chapter
,
Solomon
presseth
the
duty
of
Charity
or
Liberality
to
the
Poor
,
as
one
step
of
the
way
to
true
Felicity
:
And
this
he
doth
First
in
borrowed
Terms
,
Cast
thy
Bread
upon
the
waters
;
whether
we
take
the
Metaphor
or
Similitude
,
made
use
of
in
the
words
for
clearing
of
the
Duty
,
to
be
borrowed
from
Merchants
,
who
adventure
their
Estates
upon
the
Waters
or
the
Sea
,
expecting
a
rich
In-come
.
Isa.
23.3
.
Or
from
the
Husbandman
,
who
casts
his
Seed
upon
the
Land
so
well
watered
,
that
he
seems
to
cast
it
upon
the
Water
,
Deut.
11.10
,
11.
Isa.
32.20
.
in
hope
of
a
good
Crop
or
Harvest
,
under
which
Metaphor
,
Charity
is
frequently
prest
in
Scripture
.
2
Cor.
9.6
.
Gal.
6.8
.
Or
by
Waters
understand
the
Poor
,
because
what
is
given
to
them
seems
to
be
lost
,
as
if
it
were
cast
into
the
Sea
;
and
we
are
to
look
upon
them
as
Waters
that
pass
away
,
and
never
return
to
give
us
Thanks
for
our
Charity
,
it
is
all
one
as
to
the
purpose
in
hand
:
For
it
is
clear
that
Charity
and
Beneficence
to
the
Poor
is
the
Duty
here
prest
,
and
the
supply
to
be
given
them
is
called
Bread
,
because
in
Scripture
all
that
is
necessary
for
humane
Life
,
is
ordinarly
comprehended
under
that
name
.
Mic.
7.12
.
Mat.
6.11
.
And
because
Bread
is
most
necessary
for
the
Poor
,
and
most
common
among
all
to
be
distribute
,
and
this
Bread
must
be
properly
their
own
who
give
it
.
The
First
Reason
whereby
this
Duty
is
pressed
,
is
taken
from
the
gracious
Reward
promised
to
the
Performers
of
it
:
For
(
saith
he
)
after
many
days
thou
shalt
find
it
,
not
as
if
the
same
very
thing
,
which
is
given
in
Charity
,
would
return
again
to
the
Giver
,
but
as
the
Husband-man
is
said
to
get
his
Seed
again
,
though
he
get
not
the
same
Grains
which
he
did
sow
:
So
the
Lord
doth
assure
liberal
persons
,
that
they
shall
not
be
Losers
by
their
Liberality
,
but
shall
get
their
own
with
Increase
,
either
in
the
same
kind
if
He
see
it
fit
to
bring
them
to
poverty
,
or
in
a
better
,
seing
they
have
lent
to
Him
,
He
will
repay
,
though
He
do
not
presently
give
the
Harvest
after
the
Seed
time
.
Ver.
1.
Next
,
He
presseth
the
same
Duty
in
more
proper
terms
,
Give
a
portion
to
seven
,
and
also
to
eight
,
where
a
definit
number
is
put
for
an
indefinit
,
which
is
a
form
of
Expression
frequent
in
Scripture
.
Job
.
5.19
.
Mica
.
5.5
.
and
the
meaning
is
,
that
we
must
not
be
wearied
out
of
our
Charity
,
by
the
multitude
of
the
Poor
,
while
the
Lord
continues
His
Liberality
to
us
,
only
he
calls
it
a
Portion
,
because
it
ought
to
be
proportioned
to
the
number
of
these
that
call
for
our
Charity
.
And
he
gives
a
second
Reason
to
press
the
same
Duty
,
taken
from
the
uncertainty
of
what
Calamities
may
come
,
Thou
knowest
not
what
evil
may
be
upon
the
Earth
.
The
meaning
whereof
is
,
thou
knowest
not
how
soon
thou
mayest
be
deprived
of
Ability
or
Opportunity
to
do
good
with
what
thou
hast
,
and
put
to
live
thy self
upon
the
Charity
of
others
.
Hence
Learn
1.
Though
our
Charity
or
Liberality
to
the
Poor
,
cannot
merit
any
thing
from
the
Lord
,
seing
we
can
only
give
what
He
hath
first
freely
given
to
us
,
1
Chron.
29.16
.
Luk.
17.10
.
yet
the
same
is
a
step
of
the
way
to
Felicity
,
wherein
the
Lord
will
have
His
People
to
walk
:
And
therefore
he
who
would
use
the
outward
Blessings
of
this
Life
,
so
as
his
true
Happiness
may
be
promoved
thereby
,
must
not
only
have
a
Heart
to
use
them
liberally
and
cheerfully
,
so
far
as
may
consist
with
Sobriety
and
Holiness
,
for
his
incouragement
in
his
Masters
service
but
he
must
also
have
a
Heart
to
give
out
a
part
thereof
to
others
in
necessity
:
For
Solomon
having
frequently
prest
the
former
in
order
to
Mans
Happiness
,
he
comes
here
to
press
the
latter
in
order
to
the
same
end
,
as
is
clear
,
by
referring
this
to
his
general
Scope
,
which
is
to
direct
miserable
Man
in
the
right
way
to
his
true
Felicity
,
Cast
thy
Bread
upon
the
Waters
.
2.
Though
the
Lords
People
have
the
only
true
Riches
consisting
in
Knowledge
,
Wisdom
,
and
the
like
;
yet
the
Lord
sees
it
fit
that
many
of
them
be
very
poor
as
to
the
World
,
and
destitute
of
outward
Injoyments
,
not
having
so
much
of
their
own
often
times
as
Bread
to
eat
,
or
Raiment
to
put
on
,
that
He
may
try
others
Charity
and
respect
to
His
Commands
,
the
faith
and
patience
of
his
own
,
and
may
evidence
that
these
outward
things
are
not
his
best
Gifts
:
For
it
is
supposed
in
this
Exhortation
,
that
there
will
be
many
very
poor
among
His
dearest
people
,
whose
supply
He
mainly
calls
for
here
,
and
promises
largely
to
Reward
,
while
he
saith
,
Cast
thy
Bread
upon
the
Waters
,
and
give
a
portion
to
seven
,
and
also
to
eight
.
3.
The
Lord
doth
not
make
all
His
people
alike
Poor
at
once
in
things
worldly
,
but
while
some
want
Bread
,
and
other
Necessaries
comprehended
under
it
,
there
are
others
who
have
the
same
,
and
may
spare
some
of
it
for
the
supply
of
others
,
as
is
likeways
supposed
in
this
Exhortation
,
Cast
thy
Bread
upon
the
Waters
.
4.
Though
humane
Laws
do
not
ordinarly
injoin
Charity
(
and
so
do
not
punish
for
neglect
of
it
)
yet
Gods
holy
Law
doth
;
such
is
His
respect
to
His
Poor
,
that
He
pleads
for
them
with
the
Rich
,
and
consequently
will
plead
in
displeasure
against
the
Rich
,
if
they
respect
not
this
Command
of
His
,
Cast
thy
Bread
upon
the
waters
,
give
a
portion
to
seven
and
also
to
eight
.
&c.
5.
Men
should
give
in
Charity
that
which
is
their
own
,
either
by
Civil
Right
,
or
as
the
Fruit
of
their
Industry
;
when
Servants
give
out
their
Masters
Goods
,
though
for
the
supply
of
the
Poor
,
they
are
not
giving
obedience
to
this
Direction
,
Cast
thy
Bread
,
not
anothers
,
upon
the
waters
.
6.
Though
there
be
no
more
probability
of
Advantage
to
be
had
by
what
we
give
in
Charity
,
in
regard
of
any
Recompense
from
the
Objects
themselves
,
than
if
the
same
were
cast
into
the
Sea
to
feed
the
Fishes
(
as
the
most
part
of
Men
esteem
of
all
they
give
to
the
Poor
)
yet
that
should
not
bind
up
our
hands
from
giving
to
the
Poor
,
we
should
Give
,
looking
for
nothing
again
,
from
the
Poor
,
Luk.
14.14
.
in
obedience
to
Him
,
who
thus
Commands
,
Cast
thy
Bread
upon
the
waters
,
give
a
portion
,
&c.
7.
Nothing
is
lost
that
is
given
out
for
God
in
obedience
to
His
Command
,
and
particularly
what
is
given
to
His
Poor
is
lent
to
Him
,
Prov.
19.17
.
who
doth
here
bind
Himself
by
His
promise
,
as
it
were
,
Surety
for
the
Poor
,
that
it
shall
come
back
again
,
and
the
return
must
be
with
much
advantage
,
seing
He
is
so
Noble
and
Liberal
a
Surety
,
After
many
days
thou
shalt
find
it
.
8.
The
promised
Reward
of
Duty
doth
not
appear
immediatly
upon
the
discharge
of
it
,
and
particularly
the
Harvest
of
that
Seed
which
is
sown
in
ministring
to
the
necessity
of
others
,
requires
a
time
to
ripen
,
that
we
may
live
by
Faith
,
and
draw
our
incouragement
to
Duty
,
from
the
promise
annexed
to
it
,
which
will
certainly
be
performed
:
For
(
saith
he
)
After
many
days
thou
shalt
find
it
.
9.
The
multitude
of
the
Poor
,
whom
Providence
casts
in
our
way
,
should
not
outweary
our
Charit
7.
if
the
Lord
hath
shewn
His
Liberality
to
us
,
though
after
a
great
number
there
come
a
greater
in
our
way
,
calling
in
Gods
Name
for
the
supply
of
their
Necessities
,
we
must
not
repine
,
but
give
a
portion
to
Seven
,
and
when
we
have
so
done
,
give
a
portion
also
for
eight
.
10.
Our
Charity
should
be
proportioned
not
only
to
the
Lords
liberality
toward
us
,
1
Cor.
16.2
.
But
to
the
multitude
of
those
whom
we
are
called
to
help
,
lest
if
our
Charity
which
should
be
like
a
runing
Fountain
,
not
an
impetuous
Flood
,
run
out
too
liberally
upon
some
few
,
we
soon
exhaust
it
,
and
prejudge
others
,
therefore
saith
the
Preacher
give
a
portion
(
or
as
the
word
signifies
an
equally
divided
part
)
to
seven
and
also
to
eight
.
11.
God
hath
vailed
future
Calamities
from
the
knowledge
,
of
men
,
that
they
may
not
by
the
fear
thereof
be
put
from
present
duty
,
but
prepare
for
the
worst
,
and
yet
by
the
hope
of
better
be
moved
to
do
good
while
they
have
opportunity
:
For
,
they
know
not
what
Evil
shall
be
upon
the
Earth
.
12.
Those
especially
who
have
abundance
of
the
World
among
their
hands
,
should
live
mindful
of
Calamities
that
may
come
upon
them
,
and
should
be
incited
to
duty
,
especially
to
the
Exercise
of
Charity
and
Liberality
to
the
poor
,
by
considering
that
they
may
shortly
be
disabled
to
give
,
and
forced
to
crave
supply
from
those
who
now
crave
from
them
;
And
that
those
whom
they
now
supply
may
be
enabled
to
pay
them
home
again
:
For
this
is
a
Reason
to
press
Charity
,
Thou
knowest
not
what
Evil
shall
be
upon
the
Earth
.
13.
The
same
Argument
that
Covetous
Worldlings
make
use
of
to
hinder
themselves
from
their
duty
,
they
who
are
taught
of
God
will
make
use
of
to
stir
themselves
up
to
theirs
:
The
Covetous
Man
makes
this
a
Reason
why
he
should
give
nothing
to
the
Poor
,
that
he
knows
not
but
evil
times
may
come
,
and
he
may
have
nothing
left
to
himself
,
yet
the
Spirit
of
God
here
teaches
his
people
to
make
a
contrary
use
of
this
Argument
Cast
thy
Bread
upon
the
Waters
,
and
give
a
Portion
to
seven
,
and
also
to
eight
,
for
thou
knowest
not
what
Evil
shall
be
upon
the
Earth
.
Ver.
3.
If
the
Clouds
be
full
of
Rain
,
they
empty
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
.
HEre
Solomon
presseth
the
duty
of
Charity
by
some
farther
Arguments
.
The
First
seems
clearly
to
be
taken
from
the
Lords
bounty
and
liberality
in
making
his
Creatures
serviceable
and
comfortable
to
Man
,
whereof
he
giveth
one
instance
for
many
,
if
the
Clouds
be
full
of
Rain
they
empty
themselves
upon
the
Earth
,
that
is
,
the
Clouds
keep
not
the
Rain
to
themselves
,
but
pour
out
the
same
freely
and
plentifully
upon
the
Earth
,
that
it
may
yeild
Bread
to
Man
,
whereby
the
Lord
proves
his
Liberality
towards
him
:
And
therefore
he
should
willingly
give
of
his
Bread
to
the
Hungry
:
And
this
appears
to
be
the
meaning
,
by
other
places
of
Scripture
where
Charity
is
set
forth
by
the
same
similitude
,
as
in
that
of
Christ
pressing
upon
Men
bounty
to
others
,
he
makes
the
rain
to
fall
upon
the
just
and
unjust
Mat.
5.45
And
that
of
Solomon
,
He
that
Watereth
shall
be
watered
also
himself
.
Prov.
11.25
.
The
next
Argument
held
out
under
the
similitude
of
a
Tree
lying
where
it
falls
,
is
more
dark
,
because
it
is
variously
applied
to
the
purpose
by
Interpreters
:
And
yet
all
that
variety
serveth
to
press
the
same
duty
of
Charity
.
As
1.
It
makes
for
the
scope
if
we
take
it
thus
,
as
the
Tree
,
what
way
soever
it
falls
,
lyeth
to
be
useful
for
the
owner
,
so
shall
it
be
in
the
matter
of
Charity
,
where
the
intention
is
honest
,
and
due
Caution
observed
in
the
giving
of
it
,
whatever
the
persons
be
,
whether
good
or
bad
upon
whom
it
is
bestowed
,
it
shall
redound
to
the
benefit
of
the
giver
.
Or
2.
Thus
,
As
a
Tree
is
serviceable
to
Man
,
and
lyeth
under
a
kind
of
passive
obedience
to
him
,
to
be
disposed
of
as
he
pleases
,
so
should
Man
be
moved
thereby
to
act
in
obedience
to
his
Maker
,
and
let
out
a
part
of
what
he
freely
receives
from
him
,
for
the
good
of
others
in
obedience
to
his
command
.
Or
3.
If
we
apply
it
thus
,
as
a
Tree
what
way
so
ever
it
fall
,
there
it
lyes
,
and
so
it
is
to
be
found
,
even
so
is
it
with
Man
as
to
his
Soul
.
he
shall
be
for
ever
in
that
Estate
wherein
he
falls
at
Death
,
and
therefore
he
should
in
his
life
be
doing
good
,
that
Death
may
find
him
at
his
duty
.
Hence
Learn
.
1.
The
Lords
liberality
to
man
manifested
in
the
ordinary
course
of
his
providence
,
making
the
Clouds
to
pour
down
Rain
in
abundance
to
make
the
Earth
fruitful
,
and
the
fruits
thereof
to
wait
upon
him
to
be
disposed
at
his
pleasure
,
should
move
him
to
Liberality
toward
others
who
are
in
necessity
,
else
he
may
expect
that
these
Creatures
which
he
abuses
shall
witness
one
day
against
him
in
his
Conscience
,
Jam.
5.3
.
And
therefore
from
the
Creatures
,
whether
these
that
are
above
his
head
serving
him
,
or
these
that
ly
at
his
feet
ready
to
be
imployed
in
his
service
,
he
should
learn
his
duty
to
his
Maker
,
for
so
doth
the
Wise
Man
reason
to
press
this
duty
of
Charity
,
If
the
Clouds
be
full
of
Rain
they
empty
themselves
upon
the
Earth
,
and
if
the
Tree
fall
toward
the
South
or
toward
the
North
,
in
the
place
where
it
falleth
,
there
it
shall
be
.
2.
When
a
Man
finds
any
of
the
Creatures
in
a
passive
obedience
to
him
,
ready
to
be
imployed
by
him
for
his
use
,
and
as
it
were
offering
their
Service
to
him
as
a
fallen
Tree
doth
,
that
should
make
him
active
in
his
duty
to
his
Maker
,
especially
seing
the
Creatures
do
not
fly
from
him
,
who
is
naturally
a
fugitive
from
God
,
nor
fight
against
him
who
is
a
Rebel
to
his
Maker
,
he
should
move
the
more
cheerfully
in
his
obedience
;
For
so
much
may
be
drawn
from
the
similitude
of
a
Tree
lying
for
Mans
use
where
it
falls
,
here
made
use
of
as
an
Argument
to
Charity
,
whether
the
Tree
fall
toward
the
South
,
or
toward
the
North
,
in
the
place
where
the
Tree
falls
there
it
shall
be
.
3.
Though
there
be
discretion
required
in
Charity
,
to
know
the
worth
of
the
persons
upon
whom
it
is
bestowed
Ps.
112.5
.
Yet
where
the
intention
of
the
Giver
,
is
Honest
,
and
endeavours
to
discern
what
manner
of
persons
they
are
to
whom
he
gives
,
though
he
may
be
mistaken
,
and
let
his
Charity
fall
upon
the
worst
,
his
reward
shall
be
no
less
than
if
it
fell
upon
the
better
sort
;
for
thus
also
may
this
similitude
be
turned
into
an
Argument
for
Charity
,
as
holding
forth
the
certainty
of
the
reward
thereof
,
whether
the
Objects
of
it
be
good
or
bad
,
If
the
Tree
fall
toward
the
South
or
toward
the
North
,
in
the
place
where
it
falleth
there
it
shall
be
.
4.
The
consideration
of
this
that
the
eternal
estate
of
our
Souls
shall
be
according
to
the
condition
they
are
found
in
at
Death
,
and
that
Judgement
will
find
us
as
Death
leavs
us
,
should
make
us
study
to
lead
a
good
life
,
and
particularly
it
should
stir
us
up
to
the
duty
of
Charity
,
that
so
while
we
are
here
,
we
may
make
to
our selves
Friends
of
the
Mammon
of
unrighteousness
that
when
we
fail
,
they
may
receive
us
into
Everlasting
Habitations
Luk.
16
9.
For
so
may
this
similitude
also
be
applied
,
as
a
motive
to
Charity
,
that
in
whatsoever
condition
we
are
when
Death
by
its
stroak
makes
us
fall
,
in
that
we
shall
be
to
all
Eternity
,
If
the
Tree
fall
toward
the
North
,
or
toward
the
South
,
in
the
place
where
it
falls
there
it
shall
be
.
Ver.
4.
He
that
observeth
the
wind
shall
not
sow
,
and
he
that
regardeth
the
Clouds
shall
not
not
reap
.
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
.
SOlomon
having
prest
the
duty
of
Charity
with
several
Reasons
,
doth
here
discover
the
weakness
and
insufficiency
of
these
pretences
or
Objections
which
Men
often
make
the
ground
of
their
delaying
or
neglecting
altogether
that
duty
:
And
these
Objections
are
taken
from
the
probability
which
Men
imagine
of
such
sad
accidents
to
befall
them
,
as
make
them
fear
want
and
Misery
to
themselves
,
if
they
give
of
their
substance
to
the
Poor
,
as
the
word
of
God
presseth
:
The
Weakness
of
all
which
the
Wise
Man
clears
and
proves
,
First
,
By
a
Proverbial
speech
borrowed
from
foolish
Husband-men
,
the
force
whereof
amounts
to
this
,
that
as
he
who
upon
every
appearance
of
Rain
or
Wind
,
when
he
would
not
have
them
,
doth
forbear
Sowing
or
Reaping
,
will
never
(
it
is
propbable
)
either
Sow
or
Reap
:
The
Application
of
which
similitude
is
not
exprest
,
but
may
be
easily
gathered
from
the
Scope
,
thus
,
Even
so
he
who
looks
to
all
future
contingencies
which
may
discourage
,
or
hinder
him
in
his
duty
,
will
readily
never
set
about
it
;
And
particularly
he
that
neglects
Charity
to
others
,
when
God
calls
him
to
it
,
because
of
every
Suggestion
that
his
Fortune
may
soon
be
exhausted
,
will
never
cast
his
Bread
upon
the
Waters
;
and
so
never
reap
the
reward
promised
to
the
performers
of
that
duty
.
Next
,
He
shewes
the
Weakness
of
that
sort
of
Reasoning
to
deter
Men
from
their
Duty
,
and
proves
they
should
not
neglect
it
,
though
the
appearance
of
success
be
never
to
small
,
by
an
Argument
taken
from
the
unsearchable
depth
of
Gods
Wisdom
manifested
in
his
ordinary
operations
,
and
that
Men
may
be
convinced
of
their
Ignorance
,
and
so
not
despair
of
the
performance
of
what
God
hath
promised
,
though
they
see
no
appearance
thereof
,
he
instances
two
things
very
near
to
every
Man
,
and
yet
clearly
understood
by
none
.
The
first
instance
is
,
that
Men
know
not
the
way
of
the
Spirit
,
that
is
,
they
are
ignorant
how
their
own
Souls
are
formed
and
united
to
their
Bodies
,
how
they
exist
and
act
while
they
are
in
the
Body
:
and
when
they
are
separat
from
it
:
The
other
is
,
that
none
knows
how
the
Bones
do
grow
in
the
Womb
of
her
that
is
with
Child
,
that
is
,
none
doth
clearly
understand
that
wonderful
Work
,
the
forming
of
his
own
Body
in
the
Womb
,
and
from
mens
Ignorance
of
these
things
,
he
doth
infer
that
they
cannot
distinctly
conceive
the
way
of
Gods
working
for
performing
his
promises
to
them
that
venture
upon
commanded
duties
,
when
there
is
no
probability
of
reward
for
so
doing
:
And
to
help
them
the
more
confidenty
to
expect
the
promised
reward
of
duty
though
there
be
no
appearance
of
it
,
be
represents
the
Lord
under
the
notion
of
Creator
,
who
gives
a
Beeing
to
,
Things
that
are
not
;
And
therefore
Men
may
cheerfully
follow
their
Duty
to
him
,
and
particularly
give
of
their
substance
for
relief
of
his
poor
People
,
though
they
see
no
probability
of
Recompense
for
so
doing
.
Hence
Learn
1.
A
faithful
Minister
must
not
only
press
Duty
,
and
enforce
the
same
by
Reasons
,
but
also
he
must
carefully
forsee
what
Reasons
people
may
pretend
to
hinder
them
from
Duty
,
or
discourage
them
in
it
,
and
demonstrat
the
Levity
and
Weakness
of
every
thing
that
may
have
weight
with
them
,
to
make
them
delay
their
Duty
,
or
neglect
the
opportunity
thereof
:
For
so
doth
this
heavenly
Preacher
here
,
after
he
hath
by
several
Reasons
prest
the
Duty
of
Charity
,
he
discovers
the
Hinderances
thereof
,
and
confutes
these
Objections
which
Men
ordinarly
make
against
it
,
whereupon
they
neglect
or
delay
it
,
while
he
saith
,
He
that
observeth
the
Wind
shall
not
sow
,
and
he
that
regardeth
the
Clouds
shall
not
reap
,
&c.
2.
We
may
expect
that
there
will
be
often
great
Appearances
of
bad
success
in
the
way
of
〈◊〉
Duty
,
and
but
small
of
the
performance
of
Promises
that
are
made
to
the
following
of
it
,
that
so
the
sincerity
of
our
respect
to
the
Command
,
and
the
liveliness
of
our
Faith
in
the
promise
of
Reward
may
be
manifested
,
while
notwithstanding
of
such
Discouragements
we
hold
on
in
Duty
:
For
as
this
Similitude
implies
,
that
the
Husband-man
will
see
many
unseasonable
days
to
hinder
him
from
Sowing
,
and
weaken
his
hopes
of
a
good
Harvest
;
so
the
application
of
it
to
the
Scope
of
this
place
imports
,
that
many
things
will
appear
and
be
suggested
to
hinder
Men
from
the
Duty
of
Charity
(
and
the
same
holds
of
all
other
Duties
)
and
to
weaken
their
hopes
of
the
performance
of
Promises
made
thereunto
:
He
that
observeth
the
Wind
shall
not
sow
,
and
he
that
regardeth
the
Clouds
shall
not
reap
,
&c.
3.
We
have
so
much
natural
aversion
to
our
Duty
,
and
so
much
unbelief
of
the
promised
Reward
,
that
we
are
ready
to
make
every
appearance
of
a
Difficulty
,
a
sufficient
ground
to
quite
our
Duty
:
For
though
the
Weather
will
often
be
lowring
,
and
the
Air
tempestuous
,
when
a
little
after
,
the
Season
will
be
favourable
enough
;
yet
it
is
supposed
that
Men
are
very
apt
by
such
small
appearances
of
Difficulty
,
to
be
hindered
from
their
Duty
,
while
the
wise
Man
thus
confutes
them
,
even
by
relating
their
Objections
under
this
Similitude
,
He
that
observes
the
Wind
shall
not
sow
,
and
he
that
regards
the
Clouds
shall
not
reap
.
4.
They
that
do
in
earnest
mind
obedience
to
commanded
Duties
,
and
so
would
meet
with
the
performance
of
the
Promise
made
thereunto
,
must
not
ly
in
wait
to
observe
Difficulties
a
far
off
,
or
find
out
what
may
discourage
them
in
their
Duty
,
nor
must
they
regard
Difficulties
when
they
are
suggested
to
their
Minds
,
but
when
the
season
and
opportunity
of
Duty
comes
,
they
must
set
to
it
,
whatever
appearance
of
bad
Success
there
be
,
else
they
will
never
be
for
the
advancement
of
Gods
Honour
,
in
the
discharge
of
their
Duty
:
For
he
that
observes
(
or
as
the
Word
signifies
,
watcheth
anxiously
for
)
the
Wind
,
shall
not
sow
,
and
he
that
regards
the
Clouds
,
concluding
it
will
be
Rain
when
they
seem
to
threaten
it
,
shall
never
reap
.
5.
If
Men
would
reason
in
Matters
relating
to
their
Duty
to
God
,
and
their
eternal
Welfare
,
as
they
ordinarly
do
in
the
matters
of
this
Life
,
they
would
not
be
so
often
hindred
from
their
Duty
,
or
discouraged
in
it
,
but
that
reasoning
which
hath
no
weight
with
them
in
things
of
an
earthly
and
small
Concernment
,
the
same
seems
most
strong
in
reference
to
the
greatest
matters
of
their
Soul
,
and
another
Life
:
For
here
it
is
supposed
,
that
Men
do
not
ordinarly
reason
from
appearance
of
Rain
or
Wind
,
that
they
should
neglect
to
Sow
or
Reap
,
and
so
of
other
things
,
else
they
would
seldom
or
never
do
what
they
are
seldom
or
never
found
to
neglect
in
the
ordinary
season
thereof
;
and
yet
that
they
do
too
frequently
from
any
appearance
of
hard
Events
reason
,
that
they
must
neglect
necessary
Duties
,
particularly
that
of
Charity
here
prest
,
He
that
observes
the
Wind
shall
not
sow
,
and
he
that
regards
the
Clouds
shall
not
reap
.
6.
There
is
so
much
Wisdom
manifested
in
all
the
Works
of
God
,
and
we
are
so
blind
,
and
spend
so
much
of
the
little
Wit
we
have
upon
other
things
,
that
there
is
not
any
of
these
works
,
that
can
be
fully
comprehended
by
us
:
this
is
clearly
supposed
in
the
other
Branch
of
Solomons
Confutation
of
the
delay
or
neglect
of
Duty
,
upon
appearance
of
bad
success
,
as
thou
knowest
not
,
&c.
so
thou
knowest
not
the
work
of
God
who
maketh
all
.
7.
Men
is
of
so
wonderful
a
Constitution
,
that
it
will
conquer
his
Understanding
to
comprehend
himself
:
And
therefore
while
he
reflects
upon
himself
he
should
be
humbled
that
he
can
know
but
little
of
these
two
principal
Parts
,
whereof
he
is
composed
,
the
way
of
the
forming
of
his
Soul
,
its
union
with
,
and
acting
by
the
several
Organs
of
his
Body
,
the
way
how
his
Body
was
formed
in
the
Womb
,
how
so
many
rare
,
and
far
differing
Organs
,
and
Members
of
so
various
operations
should
arise
out
of
so
inconsiderable
a
matter
of
one
kind
and
colour
,
and
that
of
the
same
,
Bones
should
grow
,
without
which
Man
would
creep
upon
the
Earth
as
Worms
do
.
Women
that
Bear
Children
,
and
all
that
are
born
of
Women
,
should
humbly
admire
and
adore
the
wonderful
Art
and
Wisdom
of
God
,
in
framing
both
their
Spirits
and
Bodies
,
and
thereby
be
moved
to
adventure
upon
Duty
to
Him
,
being
confident
that
He
who
made
them
so
wonderfully
,
can
easily
prevent
imminent
Hazards
in
the
way
of
their
Duty
,
and
bring
about
the
performance
of
His
Promises
,
though
they
see
not
how
the
same
can
be
.
For
here
the
incomprehensible
Wisdom
of
God
,
manifested
in
forming
of
the
Spirits
and
Bodies
of
Men
,
is
brought
as
a
motive
to
the
Duty
of
Charity
;
and
to
make
Men
charitable
(
so
to
speak
)
of
God
,
that
He
can
easily
prevent
their
Fears
of
Loss
and
Want
,
make
up
their
Losses
,
and
make
good
His
own
Promises
,
As
thou
knowest
not
the
way
of
the
Spirit
,
nor
how
the
Bones
grow
in
the
Womb
of
her
that
is
with
Child
,
so
thou
knowest
not
the
Work
of
God
that
maketh
all
things
.
8.
However
our
ignorance
of
Gods
way
of
working
,
so
far
as
the
same
may
be
known
,
ought
to
humble
us
;
yet
the
knowledge
of
our
ignorance
may
be
useful
for
us
,
and
may
teach
us
to
follow
our
Duty
in
hope
of
the
promised
Reward
,
though
we
see
no
probability
that
the
same
may
be
brought
about
:
For
Solomon
brings
our
ignorance
of
God's
working
,
as
an
Argument
to
convince
us
of
Folly
,
in
desisting
from
Duty
;
because
we
see
not
how
we
shall
be
Rewarded
as
He
hath
promised
,
and
to
put
us
to
our
Duty
in
every
opportunity
thereof
,
considering
that
God
,
who
is
infinit
in
Power
and
Wisdom
,
can
easily
prevent
our
Fears
of
Loss
or
Hazard
in
the
way
of
our
Duty
,
and
bring
about
the
performance
of
His
own
Promises
,
though
we
see
not
how
it
may
be
done
,
As
thou
knomest
not
the
way
of
the
Spirit
,
&c.
so
thou
knowest
not
the
work
of
God
who
maketh
all
.
9.
The
Consideration
of
Gods
infinit
Power
should
make
us
hope
against
all
appearances
of
the
contrary
,
that
His
Promises
shall
be
made
out
to
us
,
and
so
follow
our
Duty
,
though
we
see
no
appearance
of
success
:
For
while
Solomon
is
discovering
and
guarding
against
the
cause
of
our
neglecting
Duty
,
namely
our
ignorance
of
Gods
way
of
working
,
in
bringing
about
the
performance
of
His
Promises
,
which
is
often
contrary
to
appearance
,
he
describes
the
Lord
from
His
infinit
Creating
Power
,
Thou
knowest
not
the
work
of
him
who
maketh
all
.
10.
Gods
efficacious
Providence
in
bringing
about
the
performance
of
His
Promises
,
as
it
is
secret
and
unseen
to
us
;
so
it
operats
constantly
,
and
that
so
certainly
,
that
there
shall
be
no
miscarriage
of
the
effect
intended
by
Him
:
Therefore
is
the
same
here
set
forth
by
His
way
of
forming
the
Spirits
and
Bodies
of
Men
,
which
as
it
is
very
secret
,
so
it
is
constantly
going
on
,
As
thou
knowest
not
the
way
of
the
Spirit
,
or
how
the
Bones
do
grow
in
the
Womb
of
her
that
is
with
Child
,
so
thou
knowest
not
the
work
of
God
which
maketh
all
.
Ver.
6.
In
the
Morning
sow
thy
Seed
,
and
in
the
Evening
withhold
not
thy
hand
,
for
thou
knowest
not
whether
shall
prosper
,
this
or
that
,
or
whether
they
shall
be
both
alike
good
.
THese
words
may
be
safely
taken
for
an
Exhortation
to
the
speedy
and
constant
performance
of
all
Duties
of
Holiness
in
general
,
seing
the
same
is
often
prest
in
Scripture
,
under
this
Metaphor
of
Sowing
,
Hos
,
10.12
.
Gal.
6.7
.
only
it
seems
most
sutable
to
the
Scope
,
to
take
them
with
a
special
reference
to
the
Duties
of
Charity
;
and
so
,
while
he
saith
,
In
the
Morning
sow
thy
Seed
,
and
in
the
Evening
withdraw
not
thy
hand
,
the
meaning
is
,
that
we
should
be
frequently
at
our
Duty
,
taking
hold
of
every
opportunity
thereof
,
that
we
should
enter
the
way
of
Wel-doing
in
the
Morning
of
our
Life
,
and
not
weary
of
it
even
when
the
Evening
of
Old
Age
is
come
;
and
particularly
that
we
should
be
frequent
and
indefatigable
in
the
discharge
of
the
Duties
of
Charity
:
And
this
he
presseth
by
a
Reason
,
For
thou
knowest
not
whether
shall
prosper
,
this
or
that
,
&c.
which
is
not
to
be
understood
,
as
if
the
Lords
people
were
uncertain
of
any
fruit
or
success
of
their
Duty
,
seing
he
hath
assured
them
in
his
Word
,
that
in
due
season
they
shall
Reap
if
they
faint
not
,
and
consequently
there
can
be
no
ground
here
for
that
Gloss
which
Popish
Interpreters
put
upon
this
Expression
,
as
if
the
meaning
were
,
that
there
could
be
no
comfortable
assurance
of
Gods
accepting
or
rewarding
of
our
Duty
,
attained
to
in
this
Life
,
but
it
is
to
be
understood
of
our
Ignorance
and
uncertainty
of
the
Success
of
every
Duty
,
as
to
the
particular
effect
intended
by
us
:
As
for
example
,
if
it
be
applied
to
the
success
of
Duty
in
general
;
The
meaning
meaning
is
,
that
we
are
uncertain
whether
that
Comfort
and
Satisfaction
we
aim
at
,
shall
be
found
in
this
,
or
in
the
other
particular
Performance
,
or
in
both
of
them
,
or
in
none
of
them
,
but
in
some
other
than
that
wherein
we
mainly
expect
it
,
or
if
it
be
applied
to
the
Duty
of
Charity
,
the
uncertainty
is
in
reference
to
the
right
improvement
or
use
making
of
our
Charity
,
by
the
party
to
whom
it
is
given
,
and
to
the
Lords
testifying
of
his
Acceptance
of
this
,
or
the
other
particular
act
of
Charity
.
And
if
it
be
enquired
,
What
strength
hath
the
Argument
drawn
from
our
Ignorance
or
Uncertainty
of
these
,
to
enforce
the
Duty
of
Charity
?
It
may
be
answered
,
1.
That
the
words
suppose
an
uncertainty
only
of
Success
as
to
every
act
of
Duty
,
but
do
suppose
a
certainty
of
Success
in
some
:
For
he
saith
not
thou
knowest
not
whether
any
thing
thou
doest
shall
prosper
,
but
thou
knowest
not
whether
shall
prosper
,
this
or
that
.
And
2
It
is
an
Argument
in
so
far
as
our
being
uncertain
but
that
there
may
be
success
of
every
act
of
Duty
,
is
ground
and
reason
of
going
about
Duty
at
all
occasions
,
seing
Acceptance
in
the
general
,
and
the
future
Reward
is
made
sure
to
us
.
Hence
Learn
1.
A
Christians
following
of
commanded
Duties
,
is
fitly
compared
to
the
sowing
of
Seed
,
it
being
a
painful
exercise
in
the
mean
time
,
and
seeming
rather
a
Losing
than
a
Gaining
,
there
being
no
present
appearance
of
Fruit
,
and
it
will
at
last
,
where
it
is
sincerely
gone
about
,
bring
a
rich
Increase
:
For
under
this
Metaphor
,
is
Duty
here
,
and
elsewhere
in
Scripture
prest
,
In
the
Morning
sow
thy
Seed
,
&c.
2.
Every
commanded
Duty
is
so
contrary
to
our
unrenewed
Part
,
and
we
are
so
prone
to
think
much
of
the
least
thing
we
do
,
that
we
are
very
ready
to
sit
up
,
and
give
over
our
Duty
,
after
we
have
begun
fair
,
and
made
some
good
progress
therein
,
unless
by
the
word
enlivened
by
the
Spirit
of
him
that
spoke
it
,
we
be
frequently
quickened
and
excited
to
our
Duty
,
for
to
work
some
sense
of
our
pronness
to
sit
up
,
and
to
incite
us
to
perseverance
and
frequency
in
Duty
,
especially
such
as
take
any
thing
of
our
worldly
substance
from
us
,
is
this
Exhortation
given
,
In
the
Morning
sow
thy
Seed
,
and
in
the
Evening
with-hold
not
thy
hand
.
3.
Our
Obligations
to
God
are
so
many
,
and
the
strength
allowed
us
so
sutable
to
what
may
be
accepted
,
and
the
Reward
promised
so
glorious
,
that
we
should
never
think
we
have
done
enough
in
any
Duty
,
but
even
to
the
Evening
of
every
day
,
and
to
the
very
Evening
of
our
Life
,
we
should
still
be
ready
to
do
some
farther
service
to
God
,
In
the
Morning
sow
thy
Seed
,
and
in
the
Evening
with-hold
not
thy
hand
.
4.
Although
the
Lord
have
given
his
People
abundant
incouragement
in
his
Service
,
by
assuring
them
that
he
doth
accept
,
and
will
reward
the
same
;
yet
he
hath
left
them
uncertain
,
as
to
the
temporal
sucess
of
particular
Duties
,
or
as
to
the
effect
they
intend
upon
others
by
them
:
As
for
Example
,
Whether
a
Minister
shall
by
this
or
that
Sermon
,
or
part
of
his
pains
,
Convince
and
Convert
such
and
such
Souls
;
or
whether
this
or
that
particular
Act
of
Charity
,
shall
provoke
the
party
on
whom
it
is
bestowed
,
to
Praise
:
And
this
the
Lord
doth
,
that
he
may
try
the
sincerity
of
our
Obedience
to
his
Commands
,
and
the
reality
of
our
Faith
in
the
promised
Reward
:
For
in
the
forementioned
sense
is
the
Uncertainty
here
spoken
of
,
mainly
to
be
understood
,
Thou
knowest
not
whether
shall
prosper
,
this
or
that
,
or
whether
they
both
shall
be
alike
good
.
5.
Our
uncertainty
of
the
desired
success
of
every
particular
Duty
,
should
be
so
far
from
making
us
neglect
the
discharge
thereof
,
that
on
the
contrary
,
the
same
should
make
us
more
assiduous
and
frequent
therein
,
since
we
are
sure
of
Gods
approbation
,
and
a
Reward
at
last
of
all
our
Pains
in
his
Service
,
if
the
Merchant
whose
hopes
have
the
instability
of
Fortune
to
struggle
with
,
doth
adventure
some
part
of
his
Stock
in
several
Vessels
,
and
the
Husband-man
,
who
is
not
certain
that
every
grain
he
sows
will
grow
up
,
yet
both
hold
on
in
their
duty
in
hope
of
success
;
How
much
more
should
Christians
,
who
have
better
grounds
of
certainty
that
their
Labour
shall
not
be
in
vain
,
be
assiduous
and
constant
in
their
duty
,
how
doubtful
soever
they
be
of
the
temporal
success
of
this
,
or
that
particular
duty
:
For
this
he
makes
a
motive
to
provoke
those
who
have
the
promise
of
success
at
last
,
to
constancy
and
frequency
in
duty
,
thou
knowest
not
whether
shall
prosper
,
this
or
that
,
whether
they
both
shall
be
alike
good
.
Ver.
7.
Truely
the
light
is
sweet
,
and
a
pleasant
thing
it
is
for
the
Eyes
to
behold
the
Sun
.
8.
But
if
a
man
live
many
years
,
and
rejoice
in
them
all
,
yet
let
him
remember
the
days
of
Darkness
,
for
they
shall
be
many
:
all
that
cometh
is
vanity
.
IN
this
second
part
of
the
Chapter
which
is
the
beginning
of
the
last
part
of
this
Book
,
the
Preacher
applies
his
whole
Doctrine
,
and
presseth
the
principal
use
thereof
,
which
is
that
men
should
make
serious
and
timous
preparation
for
Death
,
Judgement
and
Eternity
:
And
for
this
end
because
that
which
mainly
diverts
Men
from
this
study
is
the
apprehension
they
have
of
much
pleasure
in
things
Earthly
:
Therefore
he
doth
First
,
By
way
of
concession
yeild
to
Men
,
that
there
is
some
sweetness
and
pleasure
in
the
injoyment
of
Creature-comforts
:
For
,
by
the
Sweetness
of
the
Light
,
and
pleasantness
for
beholding
the
Sun
,
are
meant
,
all
the
Comforts
of
this
present
Life
,
which
make
it
Sweet
and
Pleasant
.
Next
,
Upon
supposition
that
Men
have
never
so
long
a
Life
,
and
the
same
never
so
much
sweetned
by
the
injoyment
of
Creature-comforts
,
he
presseth
upon
them
,
that
they
should
remember
Death
,
as
certainly
abiding
them
,
and
consequently
prepare
for
it
:
For
by
the
days
of
darkness
which
are
many
,
is
chiefly
meant
the
state
of
Death
,
so
called
,
because
under
it
Men
are
deprived
of
those
Earthly
Comforts
,
which
are
set
orth
by
the
pleasantness
of
the
Light
,
and
sweetness
of
beholding
the
Sun
:
And
by
the
same
also
may
be
understood
,
the
Eternity
of
the
Wickeds
Torment
,
because
that
is
most
fitly
signified
by
the
many
days
of
Darkness
,
and
the
consideration
thereof
is
most
powerful
to
stir
up
Men
to
prepare
for
Death
.
Thirdly
.
He
passeth
sentence
upon
those
Earthly
Comforts
,
which
so
take
up
the
Hearts
of
Men
,
that
thoughts
of
Death
are
banished
,
while
he
saith
,
all
that
cometh
is
Vanity
,
the
meaning
whereof
is
,
that
all
Creature-comforts
without
the
spiritual
and
sanctified
use
of
them
,
whereby
Men
are
led
to
Comforts
of
a
higher
nature
,
are
empty
of
any
true
satisfaction
,
they
are
fading
,
and
useless
in
order
to
a
Mans
true
Happiness
.
Hence
Learn
,
1.
Though
the
Lord
might
justly
have
made
this
Life
bitter
,
and
a
begun
Hell
to
all
the
posterity
of
Adam
,
and
doth
see
it
fitting
to
imbitter
it
to
some
of
his
own
dearest
Children
,
that
they
may
long
for
a
better
,
Job
.
14.13.14
.
And
to
others
,
that
they
may
be
punished
for
seeking
their
Happiness
in
this
Deut.
28.28
.
yet
generally
he
hath
imprinted
sweetness
and
comfort
on
Mans
Condition
here
,
that
he
may
prove
himself
bountiful
to
all
,
incite
them
to
his
praise
,
and
lead
them
to
Repentance
,
Man
hath
himself
to
blame
for
any
bitterness
that
is
in
his
Lot
:
For
,
that
the
Lord
doth
afford
matter
of
Sweetness
and
Comfort
to
every
Man
is
imported
in
this
concession
,
Truely
the
Light
is
sweet
,
,
and
a
pleasant
thing
it
is
for
the
Eyes
to
behold
the
Sun
.
2.
Though
the
choisest
of
Earthly
Comforts
are
to
be
undervalued
,
in
comparison
of
those
that
are
Spiritual
and
Heavenly
,
and
as
Men
satisfie
themselves
with
them
for
their
portion
,
yet
in
themselves
,
and
in
reference
to
the
use
which
Man
should
make
of
them
.
viz
,
to
be
thereby
incouraged
in
his
Masters
service
,
and
induced
to
seek
after
Comforts
of
a
better
nature
,
they
are
to
be
esteemed
of
and
commended
:
For
so
doth
Solomon
here
commend
all
lawful
outward
Comforts
,
while
he
saith
,
truely
the
Light
is
sweet
,
and
a
pleasant
thing
it
is
for
the
Eyes
to
behold
the
Sun
.
3.
When
the
Lord
prolongs
a
Mans
Life
,
and
gives
him
many
outward
Comforts
,
and
few
crosses
along
the
same
,
he
is
then
very
ready
to
forget
Death
and
Eternity
,
and
neglect
to
prepare
for
them
;
and
the
nearer
he
draw
toward
them
,
to
be
the
more
unmindful
of
them
,
therefore
the
Spirit
of
God
finds
it
necessary
to
mind
Man
in
this
case
of
Death
and
Eternity
,
But
if
a
Man
live
many
Years
and
rejoice
in
them
all
,
yet
let
him
remember
the
days
of
Darkness
.
4.
It
is
Mens
Wisdom
timously
to
intertain
thoughts
of
Death
and
Eternity
,
and
while
they
have
health
,
and
their
natural
Spirits
are
vigorous
,
to
set
about
Duties
wherein
true
preparation
for
these
doth
consist
,
and
to
mix
thoughts
of
that
kind
,
with
the
most
pleasant
passages
of
their
Life
,
that
they
may
be
kept
from
excess
in
the
use
of
Earthly
delights
,
and
may
not
put
off
such
thoughts
and
duties
,
as
Melancholious
and
painful
,
till
Death
and
Eternity
be
drawing
near
:
For
,
as
appears
by
the
following
purpose
,
this
exhortation
is
mainly
directed
to
such
as
have
much
of
their
time
before
them
,
yet
let
him
remember
the
Days
of
Darkness
,
for
they
shall
be
many
.
5.
The
comfortless
estate
of
wicked
Men
after
Death
,
and
the
duration
of
their
Torment
,
so
far
as
Men
in
their
thoughts
can
follow
the
same
along
Eternity
,
should
be
often
and
seriously
thought
upon
by
all
that
would
spend
their
time
aright
,
that
so
,
for
momentany
sinful
pleasures
,
they
may
not
adventure
upon
those
many
days
of
Darkness
:
For
,
by
this
expression
,
is
mainly
represented
the
comfortless
state
of
wicked
Men
,
to
all
Eternity
,
let
him
remember
the
days
of
Darkness
for
they
are
many
.
6.
How
prosperous
and
successful
soever
the
event
of
outward
things
may
be
to
an
unreconciled
Man
,
even
though
he
should
have
all
the
hopes
and
desires
of
his
Heart
,
all
will
prove
empty
of
true
satisfaction
to
him
,
and
therefore
while
things
of
that
sort
,
such
as
Riches
,
Honours
,
and
pleasures
,
are
coming
never
so
fast
upon
him
,
he
should
still
be
thinking
them
empty
of
satisfaction
and
evanid
:
For
how
great
soever
his
incomes
be
,
yet
saith
the
Spirit
of
God
to
him
,
let
him
remember
that
—
all
that
cometh
is
vanity
.
Ver.
9.
Rejoice
O
young
man
in
thy
youth
,
and
let
thy
heart
cheer
thee
in
the
days
of
thy
youth
,
and
walk
in
the
way
of
thy
heart
,
and
in
the
sight
of
thine
eyes
,
but
know
thou
that
for
all
these
things
God
will
bring
thee
into
Judgement
.
10
,
Therefore
remove
sorrow
from
thy
heart
,
and
put
away
evil
from
thy
flesh
;
for
Child-hood
and
youth
are
vanity
HEre
the
Preacher
doth
particularly
apply
his
former
exhortation
,
anent
timous
preparation
for
Death
and
Eternity
,
to
Young
Men
,
who
are
most
prone
to
put
off
the
thoughts
thereof
,
and
most
bent
upon
their
Earthly
pleasures
,
And
so
labours
to
stop
them
in
their
violent
pursuit
of
these
.
And
this
he
doth
First
,
By
a
Holy
kind
of
scorn
,
and
mocking
of
their
Carnal
Mirth
,
a
way
of
speaking
which
is
often
found
in
Holy
Scripture
,
and
cannot
be
taken
for
any
approbation
,
or
allowance
of
Men
,
in
their
sinful
Pleasures
,
much
less
a
provocation
of
them
to
more
of
that
kind
:
But
is
made
use
of
.
1.
To
bring
forth
to
Men
the
language
of
their
own
Hearts
,
and
that
which
one
of
them
speaks
to
another
,
so
that
Holy
Irony
of
the
most
Holy
,
Gen.
3
22.
Behold
,
the
man
is
become
as
one
of
us
&c.
is
made
use
of
to
represent
to
Man
his
boldness
in
Sin
,
and
what
a
height
of
Wickedness
his
heart
intended
.
2.
It
is
used
to
suggest
to
Mens
hearts
,
what
in
justice
they
may
expect
if
they
go
on
in
their
sinful
ways
after
warning
,
even
no
less
than
to
be
given
up
judicially
by
the
Lord
,
and
to
have
this
Language
spoken
to
them
by
him
in
his
great
displeasure
,
for
we
find
also
this
form
of
speech
used
to
Men
who
are
madly
resolved
to
go
on
in
their
sinful
ways
2
Chron
,
25
8.
And
so
it
is
used
here
to
Men
who
did
Rejoice
in
their
Foolish
Youthful
Lusts
,
who
did
encourage
and
provoke
their
own
Hearts
,
and
one
another
,
to
more
and
more
delight
therein
,
withholding
nothing
of
satisfaction
to
their
sensual
pleasures
which
they
could
attain
to
,
making
their
own
inclination
the
rule
of
their
walk
,
and
so
did
justly
deserve
to
be
given
up
of
God
to
their
own
Hearts
Lusts
,
and
that
he
say
to
them
,
let
him
that
is
filthy
be
filthy
still
.
Next
,
He
labours
to
reclaim
them
by
certifying
them
of
a
Judgement
to
come
,
wherein
they
behoved
to
appear
,
and
and
give
an
account
of
all
such
sinful
motions
and
courses
as
they
have
intertained
and
followed
.
Thirdly
.
He
endeavours
their
reclaiming
by
a
serious
and
grave
exhortation
,
to
the
study
of
Reformation
,
held
forth
in
two
Expressions
.
The
one
is
that
they
should
remove
Sorrow
from
their
Heart
,
,
they
thought
to
do
this
by
their
sinful
pleasures
,
but
he
imports
they
were
increasing
grief
to
themselves
,
and
Wrath
(
as
the
word
translated
Sorrow
signifies
)
even
the
wrath
of
God
against
their
own
Souls
.
The
other
expression
explains
the
way
how
they
should
remove
Sorrow
from
their
heart
,
to
wit
,
by
putting
away
evil
from
their
Flesh
,
whereby
is
,
meant
the
forsaking
of
these
sinful
pleasures
,
in
the
accomplishing
whereof
,
the
Flesh
,
or
outward
man
,
is
mainly
instrumental
.
And
Fourthly
he
doth
endeavour
the
same
,
by
a
reasoon
taken
from
the
vanity
or
sinfulness
of
Mens
Conception
and
Birth
,
which
should
move
them
to
cry
for
a
change
of
their
nature
:
for
the
first
word
translated
Child-hood
relates
to
Mens
Conception
and
the
time
between
that
and
their
Birth
,
and
the
other
translated
Youth
relates
to
their
Birth
and
some
time
following
,
for
it
signifies
the
Morning
or
break
of
day
;
both
which
are
full
of
sinful
vanity
,
rather
to
be
lamented
than
continued
in
.
Hence
Learn
.
1.
Those
who
give
up
themselves
to
their
sinful
pleasures
,
may
justly
fear
that
God
shall
give
them
up
also
to
follow
their
own
way
,
to
their
eternal
ruine
,
and
that
as
they
scorn
his
pains
,
and
often
mock
his
Messengers
,
so
he
shall
mock
them
,
and
scorn
the
Scorners
:
For
,
this
Holy
Irony
is
to
beget
Fears
in
their
Hearts
,
lest
God
give
them
utterly
up
to
themselves
.
Rejoice
,
O
young
Man
in
thy
youth
,
and
let
thy
Heart
cheer
thee
in
the
days
of
thy
youth
,
and
walk
in
the
ways
of
thy
Heart
,
&c.
2.
Where
Gods
powerful
renewing
Grace
hath
not
lighted
upon
Mens
Heart
,
they
will
not
only
take
pleasure
in
Sin
,
but
they
will
provoke
themselves
to
more
and
more
wickedness
,
and
if
Light
or
Conscience
would
make
reluctancy
,
they
will
spurr
their
Hearts
over
the
Belly
of
it
,
and
will
with-hold
themselves
from
nothing
which
gives
present
satisfaction
,
were
it
never
so
dishonourable
to
God
,
and
destructive
to
their
Souls
Peace
and
Felicity
.
For
this
Ironical
Speech
expresses
the
language
of
a
bold
Sinners
Heart
to
himself
.
Rejoice
in
thy
youth
,
and
let
thy
Heart
cheer
thee
,
and
walk
in
the
ways
of
thy
heart
,
and
in
the
sight
of
thine
eyes
.
3.
Christs
Ministers
must
study
variety
of
Strains
for
reclaiming
of
Sinners
,
sometimes
they
must
labour
to
terrifie
by
Threatnings
,
sometimes
allure
by
Promises
,
as
Solomon
hath
done
before
,
and
sometimes
labour
to
make
Men
ashamed
by
Holy
Ironies
,
and
scorning
of
their
scornful
Carriage
,
and
speak
to
them
in
their
own
strain
,
as
they
use
to
speak
to
their
own
Hearts
,
and
one
to
another
,
providing
they
do
thereby
intend
their
Reclamation
,
not
their
Irritation
,
that
they
be
not
desirous
of
a
woful
day
upon
them
,
that
they
intertain
Pity
and
Grief
in
their
Hearts
,
to
see
Men
going
cheerfully
to
their
own
Ruine
,
and
that
they
intermix
with
their
strain
,
informations
of
their
Hazard
,
and
loving
Counsels
,
expressing
some
hope
of
them
,
and
holding
forth
to
them
the
way
how
they
may
be
reclaimed
,
as
here
this
heavenly
Preacher
doth
.
Rejoice
,
O
young
Man
,
&c.
But
know
God
will
bring
thee
to
Judgement
,
therefore
remove
Sorrow
from
thy
Heart
,
&c.
4.
When
Men
have
abundance
of
earthly
Pleasures
,
and
are
in
a
capacity
to
enjoy
the
sweetness
of
them
,
they
are
then
in
great
hazard
to
banish
all
serious
Thoughts
of
Death
and
the
last
Judgement
:
For
this
Memento
imports
,
that
such
have
need
to
be
minded
thereof
.
But
know
thou
that
God
will
bring
thee
into
Judgement
.
5.
The
serious
and
believing
Consideration
of
that
Great
Day
of
Judgement
,
is
a
special
Mean
to
abate
Mens
eagerness
in
the
pursuit
of
their
carnal
Pleasures
:
And
therefore
Ministers
should
be
serious
and
frequent
in
stirring
them
up
to
the
consideration
of
it
.
For
the
Spirit
of
God
finds
this
to
be
most
pertinent
to
be
put
as
a
Bridle
in
the
Jaws
of
insolent
Youth
,
to
restrain
it
from
excess
in
carnal
Pleasures
,
But
know
thou
that
for
all
these
things
God
will
bring
thee
to
Judgement
.
6.
There
will
be
no
shifting
of
Compearance
at
the
Judgement
Seat
of
Christ
;
were
Men
never
so
unwilling
to
sift
themselves
there
,
compear
they
must
.
Know
thou
that
God
will
bring
thee
in
to
Judgement
.
7.
The
last
Judgement
will
be
so
exact
,
that
not
the
least
sinful
motion
of
wicked
Mens
Hearts
,
shall
pass
without
notice
,
and
deserved
Punishment
,
Men
must
not
only
give
account
there
of
their
gross
out
breaking
Sins
,
but
of
their
inward
cheering
and
encouraging
their
Hearts
to
follow
these
Sins
:
For
speaking
of
young
Mens
cheering
their
Hearts
in
their
wicked
Courses
,
and
in
the
sight
of
their
Eyes
,
he
saith
,
For
all
these
things
God
shall
bring
thee
in
to
Judgement
.
8.
Though
deluded
Sinners
dream
,
that
their
delighting
in
their
Lusts
,
and
banishing
the
Thoughts
of
Judgement
to
come
,
i●
the
way
to
remove
Sorrow
from
their
Heart
;
yet
the
truth
is
,
by
their
so
doing
,
they
are
contracting
Sorrow
and
Heaviness
,
depriving
themselves
of
their
true
spiritual
Comfort
and
Joy
,
provoking
the
Lord
to
Wrath
against
them
,
and
drinking
down
that
sweet
Poyson
,
which
within
a
litle
will
bring
much
Sorrow
to
their
Heart
;
except
by
sincere
Confession
it
be
cast
up
again
.
For
the
Man
to
whom
he
speaks
Verse
9
,
as
cheering
his
own
Heart
in
his
Sin
,
and
banishing
Thoughts
of
Judgement
,
he
supposes
here
in
the
10
Verse
,
to
have
much
Sorrow
at
his
Heart
,
to
wit
,
much
Guilt
which
will
end
in
Sorrow
,
and
so
much
matter
of
Wrath
,
as
the
Word
translated
Sorrow
signifies
,
while
he
saith
,
Therefore
remove
Sorrow
from
thy
Heart
.
9.
Though
the
mortifying
and
reforming
of
these
Evils
,
which
Mens
corrupt
Nature
(
often
signified
in
Scripture
by
the
Word
Flesh
)
incites
them
unto
,
and
their
outward
Man
and
Members
thereof
(
which
Scripture
also
expresses
by
that
Name
)
doth
act
and
accomplish
,
seem
to
them
the
most
unpleasant
and
painful
Exercises
in
the
World
,
yet
are
they
in
effect
the
only
way
to
remove
Sorrow
,
and
consequently
to
bring
in
true
Joy
and
Peace
to
the
Soul
:
For
this
last
Expression
may
be
looked
upon
as
holding
forth
the
way
of
attaining
to
what
is
prest
in
the
former
,
namely
the
removal
of
Sorrow
from
the
Heart
,
And
put
away
evil
from
thy
Heart
.
10.
Men
will
never
rightly
reform
the
Ills
of
their
practice
,
especially
Sins
of
their
Youth
,
till
they
be
sensible
of
their
Original
Pollution
,
which
doth
encline
them
to
sinful
Courses
,
even
from
the
very
Morning
of
their
Life
,
or
(
as
the
Word
translated
Youth
signifies
)
the
breaking
of
the
Day
of
their
being
in
the
World
:
For
Original
Sinfulness
is
held
forth
in
this
Expression
,
which
is
brought
in
as
a
Reason
why
Men
should
be
serious
in
reforming
their
actual
Transgressions
:
For
Childhood
and
Youth
are
vanity
.
11.
The
sinful
Delights
of
Youth
are
transitory
,
and
those
hot
furious
Motions
of
Passion
,
Lust
,
and
the
like
,
will
soon
evanish
;
the
consideration
whereof
should
move
Men
to
the
study
of
Mortification
timously
,
that
they
may
leave
their
Lust
,
ere
their
Lusts
leave
them
:
For
the
Vanity
here
spoken
of
,
is
mainly
to
be
understood
of
the
transitoriness
and
speedy
evanishing
of
youthly
Pleasures
,
and
the
same
is
brought
as
an
Argument
for
the
study
of
Reformation
.
For
Childhood
and
Youth
are
vanity
.
CHAP.
XII
.
THE
ARGUMENT
IN
the
First
Part
of
this
Chapter
contained
to
the
8
Verse
,
the
Preacher
continueth
his
purpose
begun
in
the
end
of
the
last
Chapter
,
which
is
to
stirr
up
Men
to
a
serious
and
timous
preparation
for
Death
and
Judgement
:
And
in
order
thereto
doth
(
1
)
press
the
exercise
of
a
Duty
very
fit
and
necessary
for
that
end
,
to
Remember
their
Creator
,
&c.
ver
1.
where
(
1
)
we
have
the
Duty
it self
,
which
is
to
Remember
,
a
Word
importing
a
clear
up-taking
of
God
and
His
Attributes
,
an
affectionat
and
cordial
Trusting
in
Him
,
and
an
Engagement
to
the
Duties
of
New
Obedience
.
ver.
1.
2.
The
season
fittest
for
discharge
of
that
Duty
,
not
only
the
present
Now
,
but
the
time
of
Youth
.
ver.
1.
And
3.
The
Argument
whereby
he
presseth
this
Duty
,
taken
from
the
sad
Condition
that
every
Man
is
to
expect
under
Old
Age
,
with
reference
to
the
Trouble
and
Afflictions
incident
to
it
,
and
the
continuance
of
these
Afflictions
upon
him
,
and
the
Language
that
such
will
have
at
such
a
time
,
far
different
from
what
they
had
in
their
Youth
.
ver.
1.
2.
He
doth
negatively
describe
the
fittest
Opportunities
for
the
performance
of
these
Duties
necessary
,
in
order
to
the
preparing
for
Death
,
as
that
it
should
not
be
deferred
till
the
Miseriei
of
Old
Age
creep
on
,
nor
till
the
frequent
Returns
of
outward
afflictions
,
especially
Diseases
.
ver.
2.
In
the
dimness
of
the
bodily
Eyes
,
the
usefulness
of
external
Lights
,
and
the
fatling
of
the
Reason
,
held
forthly
the
Allegories
of
the
Sun
,
Moon
and
Stars
,
being
darkned
,
and
in
the
continual
succession
(
as
one
Cloud
or
Shower
after
another
cometh
in
time
of
Winter
)
of
one
Trouble
after
another
.
ver.
2.
3.
The
Preacher
positively
evinceth
the
time
of
Old
Age
not
to
be
so
fit
an
Opportunity
for
making
peace
with
God
,
in
order
to
preparation
for
Death
,
as
the
time
of
Youth
and
Health
,
an
old
Mans
Body
being
so
beset
with
Death
(
as
a
beseiged
Castle
)
that
the
Arms
and
Hands
(
called
the
Keepers
of
the
House
)
do
shake
,
the
Legs
and
Thighs
(
the
strong
Men
)
grow
feeble
,
the
Teeth
(
the
Grinders
)
turn
few
,
loose
,
and
unfit
for
preparing
Meat
for
the
Stomach
,
and
the
Eyes
(
which
took
out
at
their
Holes
as
Windows
)
grow
dim
and
weak
.
ver.
3.
4.
He
by
several
other
Metaphors
,
describeth
the
dissolution
of
this
House
of
Clay
,
or
earthly
Tabernacle
,
as
by
the
Shutting
of
the
Doors
in
the
Street
,
importing
the
unfitness
of
the
Mouth
and
Lips
to
speak
,
or
Throat
(
which
are
the
Doors
of
the
Tabernacle
)
to
let
down
Meat
,
By
the
low
sounding
of
the
Grinders
,
holding
out
the
small
noise
Old
Men
,
throw
want
or
weakness
of
their
Teeth
,
make
in
their
Eating
,
by
his
rising
at
the
Voice
of
the
Bird
,
thereby
signifying
the
unsoundness
of
his
Sleep
,
and
by
the
Daughters
of
Musick
brought
low
,
thereby
discovering
the
weakness
of
all
these
Organs
of
the
Body
,
made
use
of
either
in
uttering
,
or
receiving
of
melodious
Sounds
.
ver.
4.
By
Old
and
Dying
Men
their
being
afraid
of
that
which
is
high
,
and
their
Fears
in
the
way
,
insinuating
their
want
of
Strength
and
Courage
,
by
the
flourishing
of
the
Almond
Tree
,
holding
forth
the
increase
of
Gray
Hairs
,
as
a
sore-runner
of
Death
,
by
the
Grashoppers
being
a
Burden
,
shewing
their
Weakness
to
be
such
,
as
that
the
weight
of
a
Flie
shall
be
a
trouble
to
them
.
And
by
the
failing
of
the
Desire
,
both
after
lawful
and
unlawful
Objects
.
ver.
5.
The
ground
of
all
which
is
,
because
Man
is
going
to
his
unchangable
Estate
.
ver.
5.
and
his
Friends
have
given
him
over
for
dead
,
and
begun
their
mourning
for
him
.
ver.
5.
By
the
loosing
of
the
Silver
Cord
,
holding
forth
the
decay
of
the
natural
Life
,
and
Spirits
,
or
Marrow
of
the
Back-bone
and
Arteries
of
the
Heart
,
which
thence
convoy
the
Spirits
to
other
places
of
the
Body
.
By
the
breaking
of
the
Golden
Bowl
,
whereby
is
meant
the
Skin
containing
the
Brain
,
which
having
the
Pores
of
it
much
opened
to
admit
of
what
is
prejudicial
,
fortokeneth
a
Decay
of
the
Body
in
old
age
.
By
the
Breaking
of
the
Pitcher
at
the
Fountain
,
by
which
is
meaned
the
obstruction
of
a
Vein
,
in
the
form
of
a
Pitcher
coming
from
the
Liver
(
here
called
the
Fountain
)
betokening
Decay
and
Death
.
ver.
6.
and
by
the
Wheel
broken
at
the
Cistren
,
by
which
is
meant
the
Lungs
,
which
as
a
Wheel
are
in
continual
motion
,
till
by
watry
Humours
and
Flegm
falling
down
in
the
Stomach
,
they
be
impeded
,
and
so
brings
Decay
and
Death
.
ver.
6.
All
which
drives
the
Preachers
Scope
in
the
ver.
1.
to
prepare
for
Death
in
time
before
these
things
fall
out
,
by
remembring
their
Creator
in
the
days
of
Youth
.
And
5.
This
First
part
of
the
Chapter
is
shut
up
in
giving
a
short
sum
(
the
Tabernacle
being
dissolved
,
as
is
before
described
)
of
Mans
future
state
,
both
as
to
the
Body
,
that
it
being
Dust
in
its
first
original
,
returns
thereto
till
the
Resurrection
;
and
also
as
to
the
Soul
,
called
here
the
Spirit
,
because
of
their
immaterial
substance
and
resemblance
to
God
,
that
it
shall
return
to
God
to
be
disposed
of
eternally
by
Him
.
Which
also
may
perswade
to
the
Duty
of
preparing
for
Death
.
ver.
7.
In
the
Second
Part
of
this
Chapter
from
ver.
8.
to
the
end
,
the
Preacher
sums
up
this
purpose
,
and
the
whole
Book
,
wherein
1.
He
asserts
(
as
the
substance
of
this
Book
)
the
vanity
and
insufficiency
of
all
humane
Things
,
for
directing
Man
to
true
Happiness
.
ver.
8.
2.
He
commends
the
purpose
contained
in
this
Book
,
1.
From
the
Preacher
himself
and
his
qualification
of
Wisdom
.
ver.
9.
As
from
the
Improvement
he
made
of
this
for
the
good
of
the
Church
.
ver.
9.
As
from
his
Diligence
and
Assiduity
in
his
Work
.
ver.
9.
As
from
his
not
resting
in
any
measure
attained
,
but
seeking
out
carefully
for
more
,
as
from
his
Watchfulness
and
giving
good
heed
.
ver.
9.
As
from
his
orderly
digesting
of
his
matter
.
ver.
9.
so
from
his
dexterity
in
reducing
Purposes
to
short
and
grave
Sentences
or
Proverbs
.
ver.
9.
2.
From
the
Qualities
of
the
Doctrine
by
him
delivered
.
ver.
10.
viz.
The
desirableness
of
the
words
and
matter
,
ver.
10.
The
approvableness
and
uprightness
of
the
purpose
.
ver.
10.
And
the
firmness
and
truth
thereof
.
ver.
10.
All
which
commend
his
Doctrine
as
being
Desirable
to
move
the
Affection
,
Upright
to
reform
and
direct
the
Practice
,
and
True
to
inform
the
Judgement
and
perswade
Belief
.
And
3.
He
commends
the
purpose
of
this
Book
1.
From
the
Efficacy
of
it
,
with
reference
not
only
to
the
Doctrine
revealed
in
this
Book
,
but
to
all
Truth
in
general
,
ver.
11.
As
being
powerful
to
excite
(
as
a
Goad
)
people
to
their
Duty
.
ver.
11
,
and
to
establish
and
fix
Men
(
as
Nails
)
in
the
ways
of
God
.
ver.
11.
And
2.
From
the
authority
of
it
,
as
being
given
by
,
and
derived
from
Christ
Jesus
the
one
Shepherd
.
ver.
11.
And
3.
In
the
conclusion
of
this
Book
and
Purpose
,
he
exhorteth
to
the
right
Improvement
of
it
,
and
the
purposes
therein
.
ver.
12.
Wherein
1.
He
giveth
his
Readers
a
loving
compellation
of
a
Son
,
thereby
to
insinuat
upon
their
affections
.
ver.
12.
2
,
He
shews
the
right
use
of
these
words
and
purposes
,
even
to
be
admonished
by
them
.
ver
12.
And
3.
He
presseth
this
by
two
Reasons
,
the
1.
is
,
That
if
Men
follow
not
these
Directions
,
they
will
be
endless
and
fruitless
(
as
in
writing
many
Books
)
in
their
Inquiries
after
other
things
and
ways
,
And
the
2
Reason
is
from
the
sad
effect
,
even
to
the
flesh
of
these
vain
Imaginations
and
Enquiries
.
ver.
11.
Yea
4
,
In
this
Conclusion
of
the
Book
he
giveth
the
Scope
of
all
this
Doctrine
delivered
,
ver.
13.
which
1.
He
presseth
on
his
own
Heart
and
the
Hearts
of
others
.
ver.
13.
2.
He
branches
out
the
substance
of
his
whole
Doctrine
in
two
Duties
,
the
1.
is
the
Fear
of
God
.
The
2.
is
the
Keeping
of
His
Commandements
.
ver.
13.
And
3.
He
presseth
these
Duties
by
two
Arguments
,
the
first
whereof
is
in
this
ver
13.
As
being
the
short
summ
of
all
that
God
requireth
of
and
worketh
in
Man
,
and
wherewith
they
should
be
wholly
imployed
,
ver.
13.
The
second
Reason
,
whereby
the
study
of
those
great
Duties
is
pressed
,
is
taken
from
the
certainty
,
terriblness
and
exactness
of
the
last
Judgement
,
contained
in
ver.
last
:
And
therefore
whoever
design
to
be
truly
Happy
,
should
forbear
the
following
of
lying
Vanities
within
time
.
and
give
themselves
to
the
study
and
exercise
of
●earing
God
and
keeping
His
Commandements
,
wherein
true
preparation
for
Death
and
Eternity
does
consist
.
CHAP.
XII
.
Ver.
1.
Remember
now
thy
Creator
in
the
days
of
thy
youth
,
while
the
evil
days
come
not
,
nor
the
years
draw
neigh
,
when
thou
shalt
say
I
have
no
pleasure
in
them
.
THe
Scope
of
this
Heavenly
Preacher
in
the
first
part
of
this
Chapter
being
to
stir
up
Men
to
make
timous
preparation
for
Death
and
Judgement
,
he
doth
in
this
verse
First
press
that
Exercise
which
mainly
fits
Men
for
appearing
before
their
Judge
,
in
these
words
Remember
thy
Creator
:
Whereby
according
to
the
frequent
use
of
the
word
in
Scripture
is
meant
,
that
Men
should
labour
to
intertain
such
clear
thoughts
of
the
properties
of
God
,
particularly
his
power
and
terrour
,
Neh.
4.14
.
His
grace
and
love
Cant.
1.4
.
as
use
to
be
blest
for
leading
Men
to
Repentance
Ps.
22.27
.
drawing
their
hearts
to
trust
in
the
Lord
Ps.
20
,
7.
and
ingaging
them
to
his
praise
Ps.
97.12
.
and
to
all
duties
of
new
obedience
Deut.
8.11
.
and
while
he
presseth
this
Exercise
on
Men
,
he
represents
the
Lord
to
them
as
Creator
,
not
to
exclude
other
considerations
of
him
,
as
useful
to
be
remembred
by
them
,
but
because
under
this
consideration
he
is
naturally
known
to
Men
,
and
the
same
is
very
effectual
for
moving
them
to
live
to
him
from
whom
they
have
their
being
,
and
constantly
to
depend
upon
him
,
from
whom
they
have
their
daily
preservation
,
which
is
to
them
a
continued
Creation
.
Next
,
He
points
out
the
season
fittest
for
the
discharge
of
of
this
duty
,
and
that
is
the
present
Now
,
and
especially
the
days
of
Mens
youth
,
not
as
if
these
who
have
never
gone
about
this
duty
till
Youth
be
past
,
were
not
here
spoken
to
,
but
because
the
time
of
Mens
Youth
is
of
all
other
the
fittest
for
that
Exercise
.
And
Thirdly
,
He
presseth
the
present
use
making
of
this
opportunity
by
a
reason
(
which
is
much
inlarged
in
the
following
words
)
taken
from
the
sad
times
which
every
Man
may
expect
under
Sickness
and
Old
Age
,
and
this
he
sets
forth
in
two
expressions
:
The
one
is
,
while
the
evil
days
come
not
,
whereby
he
means
the
days
of
Affliction
which
are
called
by
that
name
elsewhere
in
Scripture
Ps.
49.5
.
The
other
is
,
and
the
years
wherein
thou
shalt
say
I
have
no
pleasure
in
them
,
whereby
is
meant
the
time
of
the
long
continuance
of
trouble
,
which
every
man
should
prepare
for
toward
the
evening
of
his
Life
,
in
which
neither
sinful
pleasures
,
nor
the
most
lawful
earthly
delight
,
shall
be
sweet
to
men
,
but
they
shall
be
forced
to
express
as
they
shall
be
able
,
their
loathing
of
the
same
,
and
therefore
seing
all
men
ought
to
expect
such
a
time
as
this
before
them
,
it
is
every
mans
Wisdom
,
to
study
that
which
may
yeild
true
pleasure
and
comfort
to
his
heart
in
the
worst
times
that
can
come
,
and
that
is
only
Gods
favour
and
fellowship
to
be
found
in
the
way
of
his
fear
and
obedience
.
afterward
recommended
.
Hence
Learn
.
1.
It
is
not
the
naked
contemplation
,
or
bare
notions
of
God
and
his
properties
,
that
will
prepare
men
rightly
for
Death
,
or
yeild
them
true
comfort
at
that
time
,
but
it
is
the
Heart-affecting
and
practical
meditation
of
him
,
whereby
men
cherish
such
thoughts
of
him
as
draw
forth
their
affections
upon
him
,
and
make
them
frame
their
walk
to
his
Honour
,
for
that
is
the
force
of
the
original
word
,
both
according
to
the
propriety
of
the
original
language
,
and
the
use
of
it
in
Scripture
as
was
cleared
in
the
Exposition
,
Remember
thy
Creator
.
2.
Though
there
be
no
consideration
of
God
,
under
which
the
Scripture
holds
him
out
,
which
is
not
useful
and
profitable
fore
us
,
yet
these
of
his
soveraignity
and
omnipotency
,
which
the
Relation
of
a
Creator
offers
to
reasonable
Creatures
,
should
be
most
frequently
cherished
,
especially
by
men
who
have
strong
passions
and
Lusts
to
be
mortified
,
and
great
discouragements
to
graple
with
in
the
way
of
their
duty
,
that
so
they
may
take
him
up
as
One
able
easily
to
subue
these
Lusts
,
and
make
a
new
Creation
upon
their
Souls
,
or
if
they
continue
voluntary
Slaves
to
them
,
able
to
destroy
them
being
their
Creator
,
and
if
they
give
themselves
up
to
his
obedience
,
able
to
bear
them
thorow
all
difficulties
1
Pet.
4.19
.
and
to
creat
peace
and
comfort
in
their
Spirits
,
to
make
up
the
loss
of
any
comfort
they
can
renounce
for
his
sake
Isai.
57.18.19
.
for
which
and
the
like
reasons
we
may
conceive
the
Lord
as
Creator
,
recommended
to
the
remembrance
of
Men
who
have
strongest
Lusts
unsubdued
,
and
apprehend
greatest
difficulty
in
renouncing
the
pleasures
of
them
,
Remember
now
thy
Creator
in
the
days
of
thy
youth
.
3.
It
is
not
possible
to
get
the
Heart
drawn
from
Earthly
delights
,
and
so
ingaged
to
the
fear
and
obedience
of
the
Lord
,
unless
it
be
stayed
upon
him
,
and
replenished
with
frequent
thoughts
of
his
properties
,
which
will
bring
in
so
much
Holy
aw
of
him
,
and
such
apprehensions
of
sweetness
to
be
bad
in
him
,
that
sinful
pleasures
will
appear
to
be
but
Husks
,
or
Swins
food
in
comparison
thereof
,
and
the
Soul
will
not
dare
to
feed
upon
these
Husks
,
if
it
have
clear
and
frequent
thoughts
of
the
soveraignity
and
power
of
God
,
the
Creator
,
for
having
disswaded
from
carnal
pleasures
,
in
the
close
of
the
former
Chapter
,
and
being
afterward
in
this
to
recommend
to
the
study
of
living
in
the
fear
of
obedience
of
the
Lord
,
as
the
only
way
to
true
Happiness
,
he
doth
here
press
this
,
Remember
thy
Creator
,
as
the
best
way
to
divert
the
Heart
,
from
the
one
,
and
ingage
it
to
the
other
.
4.
The
time
of
Youth
is
the
fittest
time
for
the
study
of
Reconciliation
with
God
,
and
walking
in
his
fear
and
obedience
then
the
wit
and
memory
are
ripest
,
and
the
affections
most
vigorous
,
and
therefore
should
be
spent
in
that
study
which
only
is
worthy
of
them
,
especially
considering
that
it
is
but
just
with
God
to
reject
Men
,
though
they
should
offer
themselves
to
him
,
when
they
have
given
the
flower
of
their
time
Wit
,
Strength
,
and
affections
to
the
service
of
Satan
,
and
their
Lusts
,
and
that
,
if
he
should
accept
of
them
,
the
remembrance
of
their
mis-spent
Youth
will
be
extreamly
heavy
,
and
will
readily
occasion
in
the
best
,
fears
of
off-casting
in
old
age
,
compare
Ps.
25.7
.
with
Ps.
71.18
Remember
now
thy
Creator
in
the
days
of
thy
Youth
.
5.
As
there
is
a
natural
propensitie
in
all
to
forget
God
and
to
shift
serious
thoughts
of
him
,
and
therefore
all
Men
have
need
of
a
Remembrancer
to
mind
them
often
of
this
great
duty
prest
in
the
Text
,
so
of
all
others
Young
men
are
most
apt
to
forget
God
,
and
put
off
serious
thoughts
of
him
and
their
own
Souls
,
their
Lusts
being
strongest
,
and
their
Hearts
most
capable
of
the
sweetness
of
Earthly
delights
,
so
that
the
Ministers
of
Christ
though
they
have
often
least
hope
of
success
in
dealing
with
Wanton
,
Proud
,
Insolent
and
furious
Youth
,
yet
must
they
press
this
Duty
upon
them
,
and
urge
them
in
the
name
of
the
Lord
to
make
use
of
the
present
opportunity
for
it
,
Remember
now
thy
Creator
in
the
days
of
thy
Youth
.
6.
However
days
of
affliction
,
Old
Age
,
and
Infirmity
,
be
good
Days
to
those
who
have
made
their
Peace
with
God
Hab.
3.17
.
Rom.
8
.
2●
.
yet
are
they
evil
Days
in
themselves
,
and
will
prove
no
better
than
a
begun
Hell
to
them
who
still
defer
the
study
of
making
their
Peace
with
God
:
For
so
the
Preacher
describes
the
times
of
Affliction
which
befall
Men
especially
toward
Death
,
calling
the
same
evil
Days
,
while
the
evil
days
come
not
.
7.
While
Men
have
Health
and
Strength
,
and
immunity
from
Trouble
,
they
should
be
forecasting
evil
Days
and
unpleasant
years
,
that
so
in
the
Summer
and
Harvest
of
Youth
and
Strength
,
they
may
be
making
Provision
for
the
Stormy
Winter
of
Affliction
and
Old
Age
,
Prov.
10.9
.
by
ensuring
the
pardon
of
their
Sins
thorow
the
Blood
of
Christ
,
which
else
will
readily
compass
them
about
as
unpardoned
,
in
such
times
Psal.
49.5
.
And
so
making
clear
their
interest
in
God
,
which
is
the
only
Consolation
in
Evil
Days
,
Hab.
3.17
.
For
,
Solomon
supposes
here
every
Young
Man
to
have
Evil
Days
,
and
Years
of
Trouble
before
him
,
which
he
should
forecast
,
and
thereby
be
moved
to
prepare
timously
for
them
,
Remember
&c.
while
the
Evil
Days
come
not
,
and
the
Years
&c.
8.
The
Lord
will
once
make
Earthly
Delights
tastless
and
loathsome
to
Men
before
they
go
out
of
this
Life
;
he
doth
it
to
the
Godly
.
2
Sam.
19.34.35
.
that
divine
Consolations
may
relish
the
better
with
them
,
and
they
may
long
for
the
pleasures
that
are
at
his
right
hand
▪
And
to
the
Wicked
also
,
Dan.
5
5.6
.
that
they
may
see
their
Folly
in
satisfying
themselves
with
these
things
only
,
which
cannot
give
them
any
comfort
when
they
have
most
need
of
it
:
And
so
,
often
gains
a
Testimony
from
both
good
and
bad
,
that
Earthly
Delights
are
unworthy
to
be
delighted
in
:
For
,
Solomon
supposes
here
that
there
is
a
time
for
every
Man
,
wherein
he
shall
say
,
I
have
no
Pleasure
in
them
.
9.
Christs
Ministers
should
be
so
well
acquainted
with
the
Language
of
dying
Men
,
both
by
their
daily
observing
of
the
case
of
such
,
and
their
study
of
the
Scriptures
which
will
inform
them
of
it
Prov
5.11
.
1
Thes.
5.3
.
that
they
may
be
able
to
inform
Men
who
have
least
mind
of
Death
,
what
sentence
they
will
pass
in
their
own
Conscience
,
and
what
Language
they
shall
readily
utter
to
others
concerning
their
sinful
pleasures
,
when
they
shall
be
drawing
near
to
the
Gates
of
Death
,
that
so
they
may
the
more
effectually
prevail
with
them
to
renounce
in
time
these
Sinful
Pleasures
:
For
,
Solomon
here
represents
to
the
voluptuous
Young
Man
,
who
is
cheering
up
his
Heart
in
his
Sins
,
and
banishing
the
thoughts
of
Death
,
what
he
shall
say
of
his
Youthly
Pleasures
,
when
Sickness
comes
and
Death
draws
near
,
Thou
shall
say
I
have
no
Pleasure
in
them
.
Ver.
2.
While
the
Sun
,
or
the
Light
,
or
the
Moon
,
or
the
Stars
be
not
darkened
,
nor
the
Clouds
return
after
the
Rain
.
THe
Preacher
doth
here
farther
describe
negatively
the
fittest
opportunity
for
the
study
of
Reconciliation
and
Peace
with
God
,
and
withal
doth
more
particularly
describe
the
Miseries
incident
to
Old
Age
,
as
to
the
loss
of
outward
Comforts
,
and
frequent
returns
of
Diseases
at
that
time
.
This
being
clear
,
and
generally
agreed
upon
by
Interpreters
to
be
the
Scope
of
this
place
,
we
need
not
be
very
anxious
concerning
the
particular
application
of
the
Allegories
here
made
use
of
to
set
forth
this
purpose
.
First
,
By
the
Darkening
of
the
Sun
,
the
Light
,
the
Moon
and
Stars
,
may
be
safely
understood
,
the
ecclipsing
or
withdrawing
of
all
earthly
Comforts
(
seing
the
Scripture
sets
out
a
comfortless
state
this
way
)
and
it
may
comprehend
particularly
,
1.
The
darkening
of
the
dying
Mans
bodily
Eyes
.
And
so
2.
Of
all
external
Lights
to
him
,
as
to
any
Comfort
he
may
reap
from
them
.
As
also
3.
The
decaying
of
his
Reason
,
and
such
Faculties
of
his
Soul
,
as
are
in
a
manner
answerable
to
the
Celestial
Lights
.
And
likewayes
4.
The
failing
of
all
outward
Comforts
,
both
greater
and
lesser
:
It
is
clear
the
loss
of
all
these
accompanies
dying
Men
,
and
so
they
may
be
all
comprehended
here
as
parts
and
enlargements
of
one
and
the
same
sense
of
the
words
.
Next
.
By
the
Returning
of
the
Clouds
after
Rain
,
seems
clearly
to
be
understood
that
continual
Succession
,
and
frequent
returning
of
one
Shower
of
Trouble
after
another
,
which
befall
dying
Men
:
And
the
Allegory
or
Similitude
seems
to
be
borrowed
from
the
tempestuous
and
stormy
Seasons
of
the
Year
,
when
it
is
not
as
in
Summer
,
that
after
a
Shower
clears
up
again
,
and
becomes
fair
and
Warm
,
which
represents
the
time
of
Youth
,
in
which
ordinarily
after
some
fit
of
Sickness
and
Distemper
,
comes
Ease
and
Health
again
:
But
as
it
is
in
Winter
,
after
one
Shower
the
Clouds
presently
gather
for
another
;
so
will
it
be
in
the
time
of
Old
Age.
As
for
that
Particular
which
many
condescend
upon
as
intended
here
,
to
wit
,
the
frequent
falling
down
of
Rheums
or
Catarrhes
from
the
Head
,
like
so
many
Showers
upon
the
Lungs
,
that
seems
to
be
but
one
Instance
of
this
general
,
to
wit
,
the
frequent
recurring
of
one
Fit
of
Distemper
after
another
,
incident
to
dying
Men.
Hence
Learn
1.
It
is
not
enough
for
Men
to
have
general
Apprehensions
of
their
Mortality
,
and
the
certainty
of
their
Death
,
but
it
is
necessary
that
their
Thoughts
be
stayed
upon
the
Distinct
,
and
particular
Apprehension
of
the
Case
they
shall
be
in
,
at
that
time
,
while
the
several
Pinns
of
their
Tabernacle
shall
be
a
loosing
,
that
by
a
serious
and
considerat
view
of
their
Case
then
,
they
may
be
stirred
up
to
provide
sutable
spiritual
Consolations
against
the
removal
of
every
one
of
their
outward
Comforts
:
Therefore
is
it
that
Solomon
after
a
general
Intimation
in
the
former
Verse
,
that
Death
and
Trouble
are
before
Men
,
he
comes
here
more
particularly
to
lead
them
to
distinct
Thoughts
of
the
Case
they
shall
be
in
then
,
While
the
Sun
,
or
the
Light
,
or
the
Moon
,
or
the
Stars
be
not
darkened
.
2.
The
benefit
of
our
Eyes
,
and
of
the
Light
of
the
Sun
,
as
also
our
Reason
,
and
other
Faculties
of
the
Soul
,
together
with
the
Comforts
we
have
by
the
use
of
all
these
,
are
excellent
Mercies
of
God
,
and
while
they
are
continued
with
us
,
do
put
us
in
a
good
capacity
to
prepare
for
Death
:
While
we
have
the
use
of
our
bodily
Eyes
,
and
our
Reason
,
we
may
contemplat
the
glorious
Works
of
God
,
and
read
his
Word
,
whereby
we
may
attain
to
the
Knowledge
of
God
in
Christ
,
and
Fellowship
with
him
:
For
which
end
all
these
Lights
,
whether
of
our
Eyes
,
our
Reason
,
the
external
Lights
of
Heaven
,
or
whatsoever
may
be
set
forth
by
these
Names
,
are
given
to
us
:
For
this
is
a
part
of
the
description
of
that
Opportunity
to
be
made
use
of
for
remembering
our
Creator
,
While
the
Sun
,
or
the
Light
,
or
the
Moon
,
or
the
Stars
be
not
darkened
.
3.
We
should
use
our
Mercies
and
Priviledges
which
are
common
to
us
with
other
Men
,
to
wit
,
our
bodily
Sight
,
our
Reason
,
and
all
other
Comforts
,
which
may
be
signified
by
the
Lights
here
mentioned
,
so
as
we
may
be
still
mindful
of
the
decay
and
failing
of
them
at
Death
,
and
often
think
with
our selves
what
a
Comfort
it
will
be
to
see
by
Faith
Him
that
is
invisible
,
favourable
to
us
,
to
behold
Christ
the
Son
of
Righteousness
,
shining
in
Mercy
upon
us
,
and
to
have
the
Day-star
,
His
Spirit
,
arising
in
our
Hearts
never
to
set
again
,
even
when
all
other
Lights
and
outward
Comforts
will
be
darkened
;
the
ensuring
whereof
to
our selves
,
should
according
to
Solomon's
Scope
here
,
be
our
great
study
,
While
the
Sun
,
or
the
Light
,
or
the
Moon
,
or
the
Stars
be
not
darkened
.
4.
Although
no
Man
can
promise
to
himself
fair
Weather
in
this
World
,
but
ought
to
resolve
for
one
Shower
of
Affliction
after
another
;
yet
the
Lord
is
pleased
to
give
unto
Men
,
now
and
then
,
breathing
times
from
outward
Troubles
;
and
some
Seasons
wherein
there
is
a
clear
Sun-shine
after
Rain
,
and
no
present
appearance
of
Trouble
,
that
they
may
with
the
greater
Tranquility
of
Spirit
,
prepare
for
the
same
:
For
it
is
here
supposed
,
that
they
may
have
some
times
of
fair
Summer
Weather
,
While
the
Clouds
return
not
after
the
Rain
.
5.
Every
Man
may
expect
that
frequent
Troubles
shall
assault
him
,
when
Old
Age
comes
,
and
Death
draws
near
,
like
one
Shower
Pouring
down
immediatly
after
another
is
over
,
till
he
be
carried
in
to
Eternity
as
with
a
Flood
.
Ps.
90.5
.
For
it
is
imported
,
that
it
will
be
thus
with
him
,
when
Death
draws
near
,
while
his
Case
,
in
some
Health
,
is
thus
described
,
Nor
the
Clouds
return
after
the
Rain
.
6.
Every
Intermission
of
Trouble
should
be
improven
for
making
preparation
for
the
last
Storm
,
by
storing
the
Heart
with
such
Thoughts
of
God
reconciled
to
us
in
Christ
,
as
may
prove
comfortable
to
us
when
Death
comes
.
For
this
is
a
part
of
the
description
of
the
Opportunity
to
be
made
use
of
for
that
end
,
While
the
Clouds
return
not
after
the
Rain
.
Ver.
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
at
the
Windows
be
darkened
.
THe
Preacher
comes
now
positively
to
describe
the
time
of
the
dissolution
of
this
Tabernacle
,
as
not
so
convenient
an
opportunity
,
as
the
time
of
Youth
and
Health
,
for
making
Peace
with
God
:
And
for
this
end
he
illustrats
the
Case
of
a
Man
assaulted
by
Death
,
by
the
Similitude
of
a
besieged
House
or
Castle
,
whose
Guards
and
Watches
become
feeble
,
and
desert
their
Duty
.
As
for
the
Keepers
of
the
House
,
and
the
strong
Men
,
however
many
parts
of
a
Man
may
be
understood
by
these
,
whether
the
outward
Senses
,
or
the
inward
Faculties
,
because
they
all
look
to
the
safety
of
the
whole
Body
;
yet
it
seems
most
proper
to
take
the
Keepers
for
the
Arms
and
Hands
,
because
they
are
most
active
to
keep
the
rest
of
the
Body
from
hazard
,
and
it
is
known
that
Palsies
and
Shakings
agree
best
to
them
,
and
by
the
strong
Men
to
understand
the
Thighs
and
Legs
,
because
the
Scripture
attributes
Feebleness
,
or
bowing
to
these
,
Isa.
35.3
.
By
the
Grinders
are
meant
the
Teeth
,
which
prepare
and
make
small
the
Food
for
the
Stomach
,
these
cease
from
this
Duty
,
being
few
and
unfit
for
it
in
Old
Age
:
And
by
these
that
look
out
at
the
Windows
,
are
to
be
understood
the
Eyes
,
which
stand
in
their
Holes
,
as
Watches
in
their
Towers
,
to
elpy
Hazards
and
Advantages
,
which
may
befall
the
Body
,
the
Darkening
here
spoken
of
makes
it
clear
that
he
speaks
of
the
Eyes
,
and
not
of
the
other
Senses
,
though
by
consequence
the
decay
of
these
bring
along
with
it
a
decay
of
Sight
also
.
Hence
Learn
1.
Mans
Body
is
of
a
wonderful
Constitution
,
and
very
curiously
framed
,
like
some
stately
Edifice
,
or
Garrison
,
having
the
Arms
and
Hands
as
Keepers
,
which
can
move
towards
all
the
Airths
for
defending
of
it
,
the
Legs
as
strong
Men
to
carry
it
out
of
one
Countrey
to
another
,
to
escape
hazard
,
which
no
Castle
hath
:
The
Teeth
for
Grinders
,
to
prepare
the
Food
for
it
:
And
the
Eyes
as
Watches
to
espy
Hazards
that
they
may
be
prevented
.
This
House
should
be
kept
out
for
Christ's
use
,
the
Temple
of
whose
Spirit
it
is
,
and
not
rendered
up
to
be
a
Habitation
for
Satan
,
and
these
Armies
of
unclean
Lusts
which
are
Souldiers
under
him
:
All
the
Members
should
be
made
use
of
as
Weapons
of
Righteousness
to
keep
it
out
against
Temptations
,
as
well
as
against
outward
Hazards
:
For
so
doth
the
wise
Man
here
set
out
this
humane
Body
under
the
Similitude
of
a
stately
House
,
or
fortified
Castle
,
while
he
saith
,
The
Keepers
of
the
House
shall
tremble
,
and
the
strong
Men
shall
bow
,
&c.
2.
Death
,
the
King
of
Terrours
,
will
give
such
a
sore
Assault
to
this
House
of
the
Body
,
that
let
Men
defend
and
supply
it
as
they
will
,
it
must
be
at
last
surrendered
to
Worms
and
Corruption
to
dwell
in
,
they
are
happy
who
timously
make
sure
a
House
not
made
with
Hands
for
their
better
part
:
For
they
shall
get
this
House
again
in
a
more
glorious
and
durable
condition
.
For
it
is
here
clearly
held
forth
,
that
when
Death
approaches
,
all
the
Officers
and
Servants
of
this
great
House
shall
be
put
from
their
Imployments
.
In
the
day
when
the
Keepers
of
the
House
shall
tremble
,
and
the
strong
Men
shall
bow
themselves
.
3.
Men
that
are
now
acting
Wickedness
with
both
their
Hands
greedily
,
making
them
Weapons
of
Unrighteousness
,
whether
to
serve
their
own
Lusts
in
Gluttony
,
Drunkenness
,
and
other
carnal
ways
,
or
to
wrong
others
by
Oppression
,
shedding
of
Innocent
Blood
,
and
the
like
,
in
which
the
hands
are
mainly
Instrumental
,
ought
to
be
put
in
mind
of
this
,
that
there
is
a
day
certainly
abiding
them
,
and
swiftly
coming
upon
them
,
wherein
these
hands
shall
not
be
able
to
act
after
that
manner
,
nay
,
not
so
much
as
to
hold
a
Drink
to
their
own
Head
,
for
Trembling
,
that
by
these
and
the
like
considerations
they
may
be
moved
to
make
better
use
of
them
,
to
stretch
them
often
out
in
Works
of
Charity
,
to
lift
them
often
up
in
Prayer
and
Praise
,
and
imploy
them
in
such
other
lawful
Exercises
as
may
be
comfortable
to
them
in
Death
:
For
every
Branch
of
this
description
of
the
Decay
of
Mens
Bodies
ought
to
be
improven
for
pressing
the
main
use
of
preparation
for
Death
,
and
hath
its
own
peculiar
influence
for
that
end
,
so
might
Men
have
Peace
and
Comfort
,
In
the
day
when
the
keepers
of
the
house
shall
Tremble
.
4.
While
Men
are
able
to
stand
,
or
walk
,
it
concerns
them
to
look
how
they
use
their
Legs
,
that
they
be
not
Proud
of
their
Strength
while
they
have
it
,
that
they
imploy
it
not
in
walking
after
their
Lusts
,
but
in
running
the
way
of
Gods
Commands
.
And
that
they
often
bow
their
strong
Men
to
God
in
Prayer
for
strength
to
other
Duties
;
so
may
they
make
sure
to
themselves
that
they
shall
have
below
them
the
everlasting
Arms
of
him
whose
Legs
are
as
Pillars
of
Marble
and
his
Rod
and
Staff
to
support
them
in
the
Day
that
the
strong
Men
how
themselves
:
For
,
this
part
of
the
description
,
to
wit
,
the
decay
of
the
Strength
of
the
Legs
requires
some
suitable
preparation
for
it
.
5.
As
the
Wisdom
and
goodness
of
God
should
be
much
acknowledged
in
giving
Men
such
durable
and
fit
instruments
,
as
their
Teeth
for
grinding
and
preparing
their
Food
,
and
these
same
not
be
used
in
making
Provision
for
the
Flesh
,
to
fulfil
the
Lusts
thereof
,
but
in
Eating
for
Strength
to
serve
the
Giver
of
them
;
so
while
Men
have
the
use
of
these
,
they
should
look
upon
them
as
fading
,
and
consider
that
as
they
brought
them
not
with
them
into
the
World
;
so
it
is
likely
they
should
carry
few
of
them
hence
,
if
so
be
they
live
to
Old
Age
:
And
while
these
Grinders
are
able
to
Exerce
their
office
,
Men
should
be
careful
to
feed
upon
Jesus
Christ
the
Bread
of
Life
,
which
their
ordinary
Food
should
represent
and
mind
them
of
:
For
,
this
will
be
the
true
preparation
for
this
Day
,
When
the
Grinders
cease
because
they
are
few
.
6.
As
Mens
Bodily
Eyes
are
to
be
highly
prysed
,
and
Holily
used
,
in
Reading
the
Word
,
and
beholding
the
Works
of
God
,
for
bringing
into
their
Souls
matter
of
His
Praise
;
and
not
to
be
made
Emissaries
for
bringing
in
Temptations
,
and
fewel
to
Mens
Lusts
,
1
Pet.
2.14
.
So
while
we
injoy
them
we
should
often
remember
the
time
when
we
shall
be
deprived
of
them
,
and
by
the
thoughts
thereof
be
moved
to
use
them
well
,
considering
that
the
abuse
of
them
will
make
the
want
of
them
very
grievous
:
For
the
Preacher
doth
here
mind
Men
of
the
Darkening
of
them
,
as
a
motive
to
prepare
for
Death
,
by
the
right
use
of
them
,
and
to
study
to
get
the
second
sight
which
is
Faith
,
beholding
him
that
is
invisible
reconciled
thorow
Christ
,
so
shall
there
be
true
Comfort
,
In
the
Day
when
those
that
look
out
at
the
Windows
shall
be
darkned
.
Ver.
4.
And
the
door
shall
be
shut
in
the
streets
,
when
the
sound
of
the
grinding
is
low
,
and
he
shall
rise
up
at
the
voice
of
the
Bird
,
and
all
the
Daughters
of
Musick
shall
be
brought
low
.
HE
goes
on
to
describe
farther
the
dissolution
of
the
Earthly
House
of
our
Tabernacle
in
several
particulars
,
whereof
four
are
in
this
verse
.
The
First
is
,
The
Shutting
of
the
Doors
in
the
Streets
in
which
words
there
seems
to
be
a
Metaphore
taken
from
the
Custome
of
these
Houses
where
sick
persons
are
,
they
keep
the
Doors
which
open
toward
the
Streets
,
closs
,
that
the
Sick
be
not
desturbed
by
any
going
out
or
coming
in
:
And
it
may
signify
this
much
in
general
,
that
while
Death
is
drawing
near
,
correspondence
between
the
dying
Man
and
the
World
is
now
given
up
,
as
Men
shut
their
Doors
at
night
when
they
are
making
toward
their
rest
,
and
so
the
words
have
a
truth
literally
in
regard
that
visits
become
ordinarly
a
burden
to
Dying
Men.
The
Doors
also
may
be
taken
Metaphorically
for
these
Organs
or
Instruments
of
the
Body
,
such
as
the
Mouth
,
Lips
,
Throat
and
the
like
,
whereby
Speech
is
conveyed
to
others
,
and
Meat
passeth
down
to
the
Stomach
:
These
Doors
are
shut
,
when
the
Dying
Man
becomes
unable
to
put
forth
Speech
,
or
to
make
use
of
Meat
and
Drink
.
As
for
the
next
expression
when
the
sound
of
the
Grinding
is
low
:
There
is
in
it
also
a
Metaphore
taken
from
the
decay
of
the
sound
of
Milns
,
when
the
Water
fails
;
and
it
is
most
clear
to
understand
this
as
holding
forth
the
consequent
of
the
ceasing
of
the
Grinders
spoken
of
in
the
former
verse
,
because
the
Teeth
are
few
,
they
make
no
such
sound
in
breaking
the
Food
,
as
they
were
wont
to
do
when
the
Man
had
Health
and
Strength
:
And
this
,
according
to
the
construction
of
the
words
in
our
translation
,
hath
connexion
with
the
former
as
the
cause
of
it
,
the
Doors
formerly
explained
are
shut
,
where
there
is
no
power
in
the
Teeth
to
prepare
Food
for
the
Stomach
.
By
the
third
expression
,
he
shall
rise
up
at
the
voice
of
the
Bird
,
is
not
meant
that
the
Dying
Man
shall
be
able
at
all
to
rise
,
but
that
his
Weakness
is
such
thorow
the
coldness
and
emptiness
of
his
Stomach
,
and
the
dryness
of
his
Brain
,
that
he
shall
get
no
sound
Sleep
at
all
,
but
the
least
noise
,
suppose
it
were
of
some
litle
Bird
,
shall
put
him
off
his
Rest
.
And
by
the
fourth
,
the
Daughters
of
Musick
shall
be
brought
low
,
is
meant
,
that
all
the
Organs
or
Instruments
of
the
voice
and
hearing
,
whereby
Men
did
either
make
Melody
or
pleasant
Speech
,
to
others
,
or
did
delight
in
such
made
by
others
,
shall
be
then
so
weakned
,
that
they
shall
neither
hear
others
,
nor
be
heard
by
them
,
Hence
Learn
.
1.
While
Men
are
able
to
keep
up
Society
with
others
,
to
go
out
of
Doors
to
them
,
or
admit
them
into
their
Houses
,
and
to
speak
to
,
and
hear
one
another
,
they
should
labour
to
improve
that
correspondence
for
the
advantage
of
their
own
and
others
Souls
,
to
Edify
,
and
be
Edified
by
one
another
,
remembering
that
the
Day
is
coming
,
when
they
will
love
to
have
the
Doors
of
their
House
that
look
to
the
Streets
shut
,
least
their
sinful
Companions
may
come
in
to
vex
them
,
&
though
they
were
with
them
,
they
will
not
be
able
to
open
the
Doors
of
their
Lips
to
correspond
any
more
with
them
;
how
comfortable
will
it
then
be
to
have
Christ
dwelling
in
the
Heart
by
Faith
,
and
to
be
keeping
up
correspondence
with
him
by
Prayer
and
Praise
,
which
is
the
true
preparation
for
this
case
,
when
the
Doors
shall
be
shut
in
the
Streets
.
2.
It
will
be
a
great
Affliction
to
men
when
they
shall
find
themselves
to
stand
in
need
of
Creature-Comforts
,
and
have
the
same
beside
them
,
and
yet
have
no
power
to
use
them
:
And
therefore
while
they
have
as
much
Strength
,
as
to
break
their
own
Bread
,
they
should
eat
in
Sobriety
,
and
with
thankfulness
imploy
the
Strength
they
recive
by
their
Food
,
in
Gods
service
:
So
shall
they
prepare
for
,
and
have
comfort
in
this
time
,
when
the
sound
of
the
grinding
shall
be
low
.
3.
As
sound
Sleep
without
such
distemper
of
Body
,
or
horrour
of
Conscience
as
marres
the
same
is
a
great
Mercy
,
which
the
Lord
bestows
upon
his
own
,
whensoever
he
sees
it
good
for
them
Psal.
117.2
.
and
84.11
.
So
while
Men
Injoy
it
,
they
should
use
it
soberly
,
and
imploy
all
the
refreshment
they
get
by
it
in
the
service
of
the
Giver
,
labouring
so
to
walk
in
the
Day-time
that
their
Sleep
may
be
Sanctified
,
their
Reins
may
teach
them
in
the
night
season
,
they
may
rise
early
for
Holy
Exercises
,
that
whensoever
they
awake
they
may
be
still
with
God
;
and
if
at
any
time
Sleep
depart
from
them
,
they
may
then
think
upon
and
prepare
for
the
case
they
shall
be
in
,
when
Death
draws
near
:
For
he
speaks
of
this
as
a
part
of
the
Affliction
of
Dying
Men
,
and
minds
Men
in
Health
of
it
,
that
they
may
thus
prepare
for
it
,
when
they
shall
rise
up
at
the
voice
of
the
Bird.
4.
As
Mans
Tongue
is
given
him
for
Glorifying
his
Maker
,
his
voice
and
all
the
Organs
of
it
for
chearing
his
own
and
others
Hearts
in
his
Praises
,
his
ears
to
take
in
the
joyful
sound
of
the
Gospel
,
for
refreshing
of
his
Heart
;
So
while
he
hath
the
use
of
these
Instruments
,
his
Tongue
and
Ears
he
should
be
careful
so
to
imploy
them
,
he
should
often
let
the
Lord
hear
his
voice
in
Prayer
and
Praise
,
seing
the
same
is
pleasant
to
him
Cant.
2.14
.
He
should
be
much
in
edifying
discourses
with
others
,
which
are
also
sweet
to
the
Lord
Mal.
3.16
.
And
nothing
taken
up
with
Carnal
Mirth
,
or
musick
,
that
so
when
he
shall
not
be
able
to
speak
to
,
or
hear
others
,
he
may
be
making
Melody
to
the
Lord
in
his
heart
,
and
may
hear
his
Spirit
speaking
peace
there
;
For
this
is
the
true
preparation
(
comprehended
under
that
direction
Ver.
1
)
for
such
a
case
as
this
,
when
all
the
Daughters
of
Musick
shall
be
brought
low
.
Ver.
5.
Also
when
they
shall
be
affraid
of
that
which
is
high
,
and
fears
shall
be
in
the
way
,
and
the
Almond
Tree
shall
flourish
,
and
the
Grashopper
shall
be
a
burden
,
and
desire
shall
fail
:
because
man
goeth
to
his
long
home
,
and
the
Mourners
go
about
the
Streets
.
HEre
is
a
farther
description
of
the
case
that
Men
shall
be
in
when
Death
is
drawing
near
unto
them
,
held
forth
in
several
expressions
.
The
first
two
they
shall
be
affraid
of
that
which
is
high
,
and
fears
shall
be
in
the
way
,
are
to
the
same
purpose
,
and
do
both
signify
the
want
of
Strength
and
courage
,
and
the
fearful
apprehensions
incident
to
Dying
Men
,
particularly
by
that
which
is
high
may
be
meant
any
step
of
their
way
which
is
higher
than
another
,
and
the
least
stumbling
Block
in
their
way
,
which
is
to
a
crazy
decayed
Man
such
as
Solomon
here
describes
,
is
matter
of
fear
least
it
make
him
fall
,
considering
how
hurtful
a
fall
may
prove
to
him
,
and
how
hardly
he
would
be
set
to
his
Feet
again
;
And
so
the
words
suppose
the
Dying
Man
yet
able
to
step
up
and
down
,
as
some
will
be
till
very
near
the
time
of
their
Removal
:
Or
by
that
which
is
high
,
and
the
fears
in
the
way
,
may
be
meant
the
least
Trouble
,
were
it
but
the
weight
of
a
hand
above
the
Dying
Person
,
or
any
action
about
them
which
is
to
them
terrible
,
and
makes
them
fear
least
it
increase
their
pain
.
Next
by
the
flourishing
of
the
Almond
Tree
may
be
meant
the
hastening
of
the
persons
Death
,
so
the
allegory
or
similitude
is
used
Jer.
1.11
.
because
that
Tree
flourishes
near
the
end
of
Winter
,
and
consequently
it
may
signify
also
the
Decay
of
their
Strength
,
whereof
Gray
Hairs
,
which
resemble
in
colour
the
Flourishes
of
the
Almond
Tree
,
are
a
Sign
:
As
on
the
contrary
this
same
Heavenly
Writter
doth
set
forth
the
vigour
and
Strength
of
Youth
in
a
spiritual
sense
,
by
the
Temples
(
where
Gray
Hairs
first
appear
)
compared
to
a
piece
of
Pomegranat
which
is
Rudie
and
white
Cant.
6.7
.
Or
the
similitude
may
have
this
sense
(
which
is
to
the
same
purpose
)
that
the
Blood
being
now
retired
toward
the
Heart
of
the
Dying
Man
,
the
pale
white
Clay
appears
like
the
Flourishes
of
the
Almond
Tree
.
The
fourth
Expression
,
the
Grashoper
shall
be
a
Burden
,
Signifies
also
the
great
Decay
of
Strength
,
in
so
much
that
the
lightest
thing
were
it
but
a
Gnat
,
or
Grashopper
lighting
upon
the
Face
of
the
Dying
Man
,
shall
be
a
burden
to
him
,
and
yet
he
shall
not
be
able
to
put
it
away
.
The
fifth
is
in
more
plain
and
proper
Terms
,
that
Desire
,
to
wit
,
after
all
Earthly
Objects
,
whether
Lawful
,
such
as
Meat
,
Drink
,
Marriage
,
Delight
,
and
the
like
,
or
Unlawful
,
such
as
Revengeful
,
Ambitious
,
Lustful
desires
Reckoned
out
1
Joh.
2.16
.
shall
now
cool
and
be
quite
extinguished
.
To
all
which
he
subjoins
a
Reason
,
because
Man
goet
to
his
long
Home
,
or
as
the
Original
is
,
to
the
house
of
Eternity
or
Ages
,
whereby
is
meant
that
estate
,
wherein
the
Soul
must
be
Eternally
,
without
any
farther
change
.
And
for
the
last
Expression
the
Mourners
going
about
the
Streets
,
the
meaning
of
it
is
,
that
the
Man
being
now
given
over
as
Dead
,
the
persons
made
use
of
in
these
times
to
Solemnize
the
Funerals
,
were
already
conveening
and
waiting
on
:
Or
the
Dying
Mans
Friends
are
now
going
out
from
him
,
and
already
beginning
their
Mourning
for
his
Death
:
It
is
Wisdom
before
this
time
come
to
make
sure
work
of
Reconciliation
with
God
in
Christ
,
and
to
provide
some
sutable
consolation
for
the
Spirit
,
while
the
Body
shall
be
in
this
Condition
.
Hence
Learn
.
1.
So
long
as
Men
have
that
much
Natural
Strength
and
Courage
,
as
to
walk
up
and
down
without
fear
of
the
ordinary
Impediments
,
and
stumbling
Blocks
that
●ly
in
their
way
,
it
concerns
them
to
imploy
their
Strength
well
,
to
walk
in
fear
of
offending
the
Lord
all
the
day
long
Prov.
23
,
17.
to
make
sure
their
peace
with
him
,
who
is
most
high
,
that
he
may
not
be
a
Terrour
to
them
in
the
day
of
Evil
Jer
,
17
,
17.
to
have
their
Faith
of
an
interest
in
God
so
well
fixed
,
that
they
may
not
fear
to
walk
thorow
the
valley
of
the
shadow
of
Death
Psal.
23.4
.
to
lay
up
in
time
some
sutable
consolation
against
the
continuance
and
Extremity
of
Temporal
Trouble
,
the
Terrour
and
Pain
of
Death
,
and
every
other
thing
that
may
be
fearful
to
them
in
their
way
to
Eternity
:
And
to
have
so
much
use
of
Sanctified
Reason
,
and
Faith
,
as
may
discover
every
thing
that
may
present
it self
as
terrible
to
the
natural
Man
.
to
be
no
cause
of
fear
banishing
Faith
:
For
,
this
is
true
preparation
for
the
case
here
described
,
when
man
shall
be
affraid
of
that
which
is
high
,
and
Fears
shall
be
in
the
way
.
2.
As
Men
should
always
look
upon
Death
as
hasting
toward
them
,
and
so
learn
to
Die
daily
.
1
Cor.
15.31
.
so
especially
when
signs
of
the
Decay
of
their
natural
Strength
appear
upon
them
,
they
should
then
esteem
themselves
near
the
end
of
the
Winter
of
this
Life
;
and
labour
to
have
Grace
so
Lively
that
in
regard
of
the
Exercise
of
it
,
they
may
Flourish
even
in
Old
Age
Ps.
92.12
.
And
study
to
have
their
Hoary
Head
found
in
the
way
of
Righteousness
a
Crown
of
Glory
to
them
Prov.
16.31
.
And
while
they
are
Young
and
Strong
,
not
to
Glory
in
such
Excrementitious
things
as
their
Hair
,
which
will
shortly
be
like
the
Almond
Tree
;
so
shall
they
prepare
for
this
state
set
forth
under
this
similitude
;
and
the
Almond
Tree
shall
Flourish
.
3.
Men
that
have
most
Strength
of
Body
should
look
upon
the
same
as
a
very
fading
thing
,
and
so
not
to
be
trusted
in
or
imployed
in
serving
their
Lusts
Isai.
5.22
.
but
in
hearing
Christs
Yoke
,
whether
of
Duties
.
Mat
11.29
.
or
Crosses
Lam.
3.27
.
so
may
they
have
true
Comfort
:
And
may
cast
their
burden
upon
the
Lord
with
confidence
that
he
shall
sustain
them
,
when
this
shall
be
their
case
which
this
Allegorick
expression
holds
out
,
and
the
Grashopper
shall
be
a
Burden
.
4.
God
will
once
before
men
go
off
this
World
,
cut
off
all
their
Desires
from
Earthly
Objects
that
Wicked
men
finding
themselves
to
abhor
these
Sinful
Delights
which
once
they
did
so
ardently
desire
,
may
be
the
more
convinced
of
their
Folly
and
Madness
,
and
that
the
Godly
finding
their
lawful
Earthly
Delights
loathsom
to
them
,
may
Rejoice
that
Delights
of
a
better
nature
are
abiding
them
;
the
consideration
whereof
should
move
all
to
mortify
their
sinful
,
and
moderat
their
lawful
desires
after
things
Earthly
,
and
to
have
their
Hearts
filled
with
Heavenly
Desires
which
shall
be
satisfied
,
and
yet
shall
never
fail
,
Philip.
1.23
.
For
,
this
is
the
best
preparation
for
this
Condition
,
Desires
shall
fail
.
5.
When
Ministers
make
use
of
Allegories
to
Illustrat
the
Truth
,
they
ought
to
join
therewith
such
plain
expressions
of
the
meaning
of
them
,
as
may
clear
the
Scope
they
aim
at
,
least
continued
Allegories
breed
Vanity
and
Wantonness
of
the
wit
,
divert
the
mind
from
delighting
in
the
simplicity
of
the
Truth
,
and
form
in
the
Heart
misapprehensions
thereof
:
Therefore
doth
Solomon
in
the
midst
of
these
Allegories
insert
some
plain
and
proper
expressions
,
such
as
this
is
,
Desire
shall
fail
.
6.
Though
the
Men
of
this
World
whose
best
portion
is
in
this
present
life
,
promise
to
themselves
a
perpetuity
of
injoying
things
Earthly
Ps.
49.12
.
2
Pet.
3.4
.
yet
they
shall
find
them selves
within
a
little
miserably
disappointed
,
they
shall
find
that
this
is
not
their
Home
,
it
were
Wisdom
to
look
upon
their
Mansions
here
,
as
short
Homes
to
them
,
and
upon
themselves
as
Strangers
and
Pilgrims
,
that
so
they
might
give
all
diligence
to
ensure
to
themselves
Everlasting
Habitations
:
For
,
when
Death
comes
,
Man
goes
to
his
long
Home
.
7.
After
Death
there
is
no
change
of
the
state
of
Souls
as
to
their
Misery
or
Felicity
;
they
must
for
ever
remain
either
with
Satan
in
his
prison
,
or
with
Christ
in
his
Fathers
house
,
where
there
are
many
Masions
,
and
consequently
there
can
be
no
such
place
as
the
Purgatory
which
the
Romanists
Dream
of
:
For
thus
doth
Solomon
describe
the
state
of
Man
after
Death
,
he
goeth
to
his
long
Home
,
or
to
his
House
of
Eternity
or
Ages
:
8
While
Men
have
comfortable
Society
with
their
Friends
God
would
have
them
thinking
upon
the
day
when
they
must
leave
them
Mourning
behind
them
,
that
by
the
consideration
hereof
,
they
may
be
stirred
up
to
make
Conscience
of
duty
to
them
,
that
so
they
may
not
part
with
them
with
a
Conscience
accusing
them
for
neglect
hereof
,
and
that
their
Friends
loss
by
their
Removal
may
be
compensed
by
the
biding
fruit
of
their
pains
toward
them
,
and
they
may
have
no
ground
to
Mourn
for
them
,
as
those
that
have
no
hope
,
so
shall
the
Dying
Man
have
Comfort
within
,
When
the
Mourners
goe
about
the
Strets
Ver.
6.
Or
ever
the
Silver
Cord
be
loosed
,
or
the
Golden
Bowl
be
broken
,
or
the
Pitcher
be
broken
at
the
Fountain
,
or
the
Wheel
broken
at
the
Cister●
.
ALthough
this
Verse
may
be
understood
literally
,
and
in
that
sense
may
be
usefully
applyed
to
the
Scope
,
that
Men
should
Remember
their
Creator
,
which
is
to
make
sure
work
of
their
Peace
with
him
,
before
they
be
deprived
of
all
their
outward
Ornaments
,
and
necessary
Commodities
of
this
Life
,
or
the
Instruments
of
their
Imployment
,
whatsoever
it
be
;
yet
it
seems
most
sutable
to
the
strain
of
the
Preacher
in
the
former
purpose
,
to
look
upon
the
Words
,
as
containing
so
many
sweet
Allegories
or
Similitudes
,
to
set
forth
the
decay
or
dissolution
of
the
most
noble
parts
of
this
earthly
Tabernacle
.
The
Similitudes
are
borrowed
from
a
Fountain
or
Well
,
about
which
is
built
some
curious
Engine
for
drawing
up
the
Water
,
with
a
silver
Cord
or
Chain
,
to
let
down
a
golden
Bowl
or
Pitcher
,
or
some
such
Vessel
to
lift
up
the
Water
;
which
Similitude
doth
fitly
point
out
the
humane
Body
,
which
hath
a
Fountain
of
natural
Life
,
and
Spirits
within
it
,
and
so
many
excellent
Instruments
to
convoy
and
impart
the
same
to
the
several
parts
of
the
Body
,
all
which
at
Death
will
be
loosed
and
broken
to
peices
.
And
though
this
general
Sense
might
be
satisfactory
and
useful
as
to
the
Scope
,
which
is
to
stirr
up
Men
to
Remember
their
Creator
,
before
these
noble
Parts
be
decayed
,
and
it
may
be
thought
safe
to
enquire
no
farther
anent
the
Particulars
intended
by
every
part
of
the
Similitude
,
considering
that
it
seems
now
to
be
very
uncertain
by
what
Names
these
noble
Parts
of
the
Body
,
the
Heart
,
Brain
,
Liver
,
and
the
like
,
were
called
and
distinguished
one
from
another
,
among
the
Hebrews
in
Solomon's
time
,
and
by
what
Similitudes
they
were
set
out
,
which
make
great
diversity
among
Interpreters
,
in
expounding
and
applying
of
them
:
And
considering
also
that
there
are
several
of
these
Parts
,
which
may
be
represented
by
diverse
parts
of
this
Similitude
;
yet
we
shall
mention
what
is
most
universally
agreed
upon
,
to
be
pointed
at
by
the
particulars
of
the
Allegory
here
made
use
of
.
And
First
,
By
the
silver
Cord
is
meant
,
the
Marrow
of
the
Back-bone
,
compared
to
a
silver
Cord
,
because
much
of
the
strength
of
the
Body
lyeth
in
it
,
in
so
much
as
without
it
Men
would
creep
upon
the
Earth
as
Worms
do
,
and
because
in
colour
it
resembles
a
silver
Cord
,
the
loosing
of
it
is
the
weakening
of
it
,
when
the
Spirits
withdraw
from
it
,
it
becomes
cold
,
and
loses
the
force
of
it
.
The
Similitude
may
also
signify
some
of
the
prime
Arteries
,
or
Strings
of
the
Heart
,
which
thence
convey
the
Vital
Spirits
to
the
Liver
,
and
other
parts
of
the
Body
.
Secondly
,
The
golden
Bowl
,
is
taken
from
that
yellow
thin
Skin
containing
the
Brain
within
the
Skull
,
which
is
broken
when
the
Pores
of
it
are
much
opened
to
let
in
the
Air
,
as
falls
out
near
the
time
of
Death
.
Thirdly
,
The
Pitcher
at
the
Fountain
.
is
thought
to
point
out
a
great
hollow
Vein
,
somewhat
in
form
or
figure
like
a
Pitcher
,
which
doth
receive
from
the
Liver
,
here
called
the
Cistren
,
Nutriment
,
now
turned
by
the
Liver
into
Blood
,
to
be
conveyed
to
the
rest
of
the
Members
,
and
this
is
broken
when
it
is
obstructed
,
or
the
operation
and
office
of
it
impeded
,
near
the
time
of
Death
.
Fourthly
,
By
the
Wheel
at
the
Cistren
,
are
meant
the
Lungs
,
the
prime
Instruments
of
the
Breath
and
Voice
,
which
are
set
out
by
this
Similitude
,
because
,
like
the
Wheel
of
a
Fountain
,
they
are
still
in
motion
,
drawing
down
,
and
sending
up
the
Breath
again
,
as
the
Wheel
is
still
sending
down
,
or
drawing
up
the
Bucket
:
This
Wheel
is
broken
at
the
Cistren
,
when
thorow
the
abundance
of
watry
Humours
or
Phlegm
,
filling
the
Stomach
,
they
cease
from
their
motion
and
operation
,
and
so
brings
Death
.
Now
the
first
Words
of
the
Chapter
are
to
be
knit
with
this
,
as
with
all
the
former
to
this
purpose
,
Remember
thy
Creator
before
this
Case
come
,
and
timously
make
Peace
with
Him
,
that
thou
mayest
have
peace
in
this
day
.
Doct.
1.
Men
should
not
despise
humane
Learning
,
and
the
knowledge
or
science
of
natural
Things
,
were
it
for
no
more
but
to
help
them
to
understand
the
Fabrick
of
their
own
Bodies
:
And
although
every
Man's
Gift
is
not
to
be
laid
aside
as
to
the
publick
imploying
thereof
,
because
he
wants
such
and
such
a
measure
of
humane
Learning
,
seing
the
Lord
hath
made
eminent
use
of
some
who
wanted
it
,
Act.
4.13
.
as
he
hath
done
also
of
others
,
who
have
been
eminently
endued
therewith
,
Act.
7.22
.
and
22.3
.
yet
every
Mans
short-sightedness
therein
should
humble
him
,
and
move
him
to
bestow
some
of
his
time
for
attaining
to
it
,
especially
considering
that
Mans
Body
is
so
wonderful
a
peice
of
Artifice
,
that
without
the
help
of
these
Sciences
which
describe
the
same
,
hardly
can
such
Scriptures
as
this
be
made
clear
.
Ere
the
silver
Cord
be
loosed
.
&c.
2.
The
Lord
hath
wisely
ordered
that
Death
should
assault
,
and
take
down
this
Tabernacle
of
our
Body
by
degrees
;
and
loose
at
leasure
the
several
Pinns
thereof
,
first
weakening
the
out-works
,
and
then
setting
upon
the
inward
,
that
every
Stroak
and
Assault
may
be
a
Warning
for
a
farther
,
and
that
when
Men
find
their
Hands
trembling
,
or
their
Legs
enfeebled
,
their
Eyes
dim
,
or
their
Ears
dull
of
Hearing
,
they
may
prepare
for
an
Assault
upon
the
Heart
and
other
noble
Parts
:
For
after
Solomon
hath
described
the
dissolution
of
several
other
parts
of
the
Body
,
he
comes
here
to
the
inmost
and
most
noble
parts
thereof
,
that
Men
may
be
stirred
up
to
Remember
their
Creator
at
least
Ere
the
silver
Cord
be
loosed
,
or
the
golden
Bowl
be
broken
.
3.
All
the
Organs
of
the
Body
,
especially
the
more
noble
parts
thereof
are
very
excellent
pieces
of
Work
,
and
to
be
so
esteemed
of
,
not
so
much
for
the
substance
of
them
,
as
for
the
Divine
Art
which
is
manifested
in
the
framing
of
them
;
and
the
excellent
uses
they
serve
for
:
And
therefore
both
these
,
and
the
Powers
and
Faculties
of
the
Soul
,
which
reside
in
,
and
act
by
these
,
are
to
be
used
holily
,
Mans
strength
here
mainly
held
out
by
the
silver
Cord
should
be
esteemed
more
precious
than
to
be
spent
upon
his
Lusts
,
he
should
beware
of
filling
this
golden
Bowl
,
his
Brain
,
wherein
these
excellent
Faculties
,
his
Imagination
and
Memory
have
their
prime
Residence
,
with
unclean
,
ambitious
,
revengeful
Speculations
,
and
such
like
Immoralities
,
and
by
Intemperance
and
Excess
to
spoil
this
Pitcher
,
corrupt
this
Cistren
,
and
break
this
Wheel
,
his
Liver
,
Lungs
and
other
parts
,
which
may
be
signified
by
these
Similitudes
,
and
so
do
what
he
can
to
be
his
own
Destroyer
:
Therefore
are
these
parts
of
the
Body
set
out
here
by
such
elegant
Metaphors
or
Similitudes
borrowed
from
very
precious
things
,
The
silver
Cord
,
the
golden
Bowl
,
&c.
4.
These
parts
of
the
Body
which
are
most
excellent
and
durable
,
are
to
be
looked
upon
as
very
brittle
,
and
fading
,
and
therefore
a
House
not
made
with
Hands
to
be
ensured
,
and
this
frail
Body
only
so
far
respected
and
cared
for
,
as
it
may
be
the
more
instrumental
in
doing
the
Lord
Service
while
we
have
it
:
Therefore
are
the
most
noble
Parts
of
the
Body
here
represented
by
A
golden
Bowl
,
a
Pitcher
and
a
Wheel
.
5.
While
Men
have
some
measure
of
Health
and
Strength
,
they
should
consider
that
it
will
be
no
fit
time
for
making
their
Peace
and
Acquaintance
with
God
in
Christ
,
when
Death
shall
be
loosing
the
last
Pinns
of
their
Tabernacle
,
these
Powers
and
Faculties
of
the
Soul
,
which
are
mainly
active
in
Knowing
,
Believing
,
Loving
,
and
Praising
the
Lord
,
being
then
a
decaying
:
And
therefore
they
should
think
it
their
true
Wisdom
timously
to
remember
their
Creator
in
the
days
of
their
Youth
and
strength
,
ere
the
silver
Cord
be
loosed
,
&c.
or
the
Wheel
broken
at
the
Cistren
.
Ver.
7.
Then
shall
the
Dust
return
to
the
Earth
,
as
it
was
:
and
the
Spirit
shall
return
unto
God
who
gave
it
.
SOlomon
having
at
length
described
the
Dissolution
of
the
earthly
House
of
our
Tabernacle
after
Death
:
He
giveth
here
a
summ
of
Mans
future
State
after
Death
,
in
reference
to
the
two
principal
parts
whereof
he
is
made
up
.
And
First
,
For
his
Body
,
which
he
calls
Dust
,
because
it
was
Formed
out
of
the
Dust
,
Gen.
2.7
.
and
being
separat
from
the
Soul
,
is
the
most
vile
and
loathsome
piece
of
Dust
of
any
other
;
he
saith
it
returns
to
the
Dust
,
because
it
is
ordinarly
laid
there
,
to
remain
till
the
Resurrection
,
and
because
it
is
in
effect
the
same
substance
with
it
.
And
Next
,
For
his
more
noble
Part
,
his
Soul
,
called
here
the
Spirit
,
because
of
the
immaterial
substance
thereof
,
and
its
Resemblance
to
God
the
Father
of
Spirits
,
it
returns
to
him
who
gave
it
;
There
is
no
Ground
to
think
he
speaks
only
of
the
Souls
of
the
Godly
,
but
rather
of
the
common
state
of
the
Spirits
of
all
Men
after
Death
,
neither
is
there
any
necessity
to
think
that
therefore
every
Soul
must
go
to
Heaven
,
seing
the
Scripture
is
so
clear
to
the
contrary
:
But
every
Soul
is
said
to
return
to
God
,
because
in
the
very
moment
of
its
separation
from
the
Body
,
it
must
sist
it self
before
him
the
Supream
Judge
,
to
be
eternally
disposed
of
,
according
to
his
pleasure
who
will
sentence
it
according
to
the
state
it
shall
be
found
in
at
Death
:
And
these
considerations
also
have
great
influence
in
exciting
Men
timously
to
make
their
peace
with
God
,
that
he
may
favourablie
intertain
their
Spirits
at
Death
,
and
they
may
lay
down
their
Bodies
in
the
dust
in
hope
of
a
Glorious
Resurrection
:
And
this
is
the
reference
which
this
verse
hath
to
the
Scope
exprest
in
the
first
words
of
the
Chapter
.
Hence
Learn
.
1.
Although
our
Bodies
have
some
Beauty
and
Majesty
imprinted
on
them
,
while
the
Soul
resides
in
them
,
and
they
are
acted
by
it
,
for
which
cause
they
were
set
out
by
these
excellent
similitudes
formerly
mentioned
,
yet
of
themselves
they
are
but
Dust
,
and
will
appear
when
the
Soul
is
separat
from
them
to
be
very
loathsome
Clay
,
the
thought
whereof
should
keep
Men
from
being
Proud
of
their
Bodily
Strength
,
or
Beauty
Jer.
9.23
.
it
should
make
them
admire
the
Lords
condescending
to
have
correspondence
with
such
Dust
Gen
,
28.27
.
his
Marvelous
Art
and
Power
in
framing
so
Beautiful
a
piece
of
Work
as
our
Bodies
,
of
the
Dust
,
Ps.
139.24
.
especially
his
assuming
so
frail
a
Being
as
a
human
Body
in
a
personal
union
with
the
Diety
Ps.
8.4
.
&c.
It
should
be
made
use
of
as
a
ground
of
Confidence
to
obtain
pity
and
help
from
him
to
frail
Dust
Ps.
103.14
.
And
of
submission
to
hardest
Dispensations
Isai.
45.9
.
it
should
make
us
careful
to
get
the
Ornament
of
his
Grace
,
which
makes
base
Dust
truly
Beautiful
1
Pet.
3.4
.
It
should
banish
the
fear
of
all
flesh
which
is
but
Dust
like
our selves
,
Isai.
51.7.8
.
and
shoul
make
us
long
for
the
time
wherein
Christ
shall
change
our
vile
Bodies
,
and
make
them
like
his
Glorious
Body
Philip.
3.21
.
all
which
are
the
uses
the
Scripture
makes
of
this
consideration
,
that
we
are
Dust
,
the
Dust
.
&c.
2.
The
Bodies
of
Men
at
Death
go
not
as
their
Spirits
to
that
state
wherein
they
must
be
Eternally
,
but
as
they
were
at
first
taken
out
of
the
Earth
,
so
they
must
go
thither
for
a
time
,
the
Lord
hath
so
ordered
,
that
whereby
he
may
prove
and
Exercise
his
peoples
Faith
concerning
the
Resurrection
:
For
,
saith
he
,
The
dust
shall
return
to
the
Earth
as
it
was
.
3.
The
Souls
of
Men
die
not
,
nor
go
to
Corruption
,
as
their
Bodies
do
,
but
subsist
after
their
separation
from
the
Body
,
which
should
make
Men
careful
to
see
to
the
Eternal
well-being
of
them
,
for
Solomon
here
,
supposing
the
body
,
or
Dust
,
to
be
gone
to
the
Earth
,
he
speaks
of
the
Soul
,
or
Spirit
,
as
now
subsisting
,
whereby
it
appears
that
the
immortality
of
the
Soul
hath
been
Preached
to
the
ancient
Churches
,
The
Spirit
returns
to
God
who
gave
it
.
4.
Men
receive
not
their
Souls
from
their
Parents
as
they
do
their
Bodies
,
nor
are
they
formed
of
any
preexistent
matter
,
as
the
Spirits
are
which
Beasts
have
Gen.
1.20
.
but
are
Created
of
nothing
,
and
immediatly
infused
into
the
Body
by
the
Lord
:
For
,
saith
the
Preacher
,
the
Spirit
shall
return
to
God
who
gave
it
.
5.
Our
Spirits
are
Gods
free
gift
,
and
therefore
all
the
powers
and
faculties
thereof
,
ought
to
be
imployed
to
the
Honour
of
the
Giver
Rom.
11.26
.
He
is
to
be
depended
on
and
acknowledged
for
the
preservation
of
them
.
Job
.
10
,
12.
And
all
Crosses
upon
Body
or
Spirit
to
be
submitted
unto
Heb.
12.9
.
For
saith
he
,
The
Spirit
returns
to
God
who
gave
it
.
6.
As
the
Spirits
of
Men
even
the
greatest
on
Earth
are
in
Gods
hand
to
be
moved
by
him
,
while
they
are
in
the
Body
as
he
pleases
Prov.
21.1
.
So
when
they
go
out
of
the
Body
they
must
sist
themselves
before
him
to
be
disposed
of
at
his
pleasure
,
who
will
throw
the
Spirits
of
the
Wicked
into
the
Lake
that
flames
with
Fire
and
Brimstone
,
and
will
bind
up
the
Spirits
of
the
Godly
as
his
Jewels
in
the
bundle
of
Life
,
for
in
reference
to
both
,
this
is
verified
,
The
Spirit
shall
return
to
God
who
give
it
.
Ver.
8.
Vanity
of
Vanities
(
saith
the
Preacher
)
all
is
Vanty
.
IN
this
and
the
following
Verses
is
contained
the
last
part
of
the
Chapter
,
and
the
close
of
the
whole
Book
,
wherein
the
Preacher
doth
briefly
Summ
up
,
and
by
several
Arguments
commend
the
purpose
contained
in
it
,
which
for
Methods
cause
we
may
take
up
in
four
Articles
or
Heads
of
Doctrine
.
The
first
which
is
in
this
Verse
,
contains
the
Summ
of
the
first
Principal
part
of
the
Book
,
namely
,
that
all
Created
things
,
and
human
endeavours
about
them
,
are
vain
or
insufficient
for
leading
a
Man
to
his
true
Happiness
:
And
this
having
been
frequently
held
out
before
,
is
here
necessarly
Repeated
that
all
may
assent
unto
it
,
as
a
Truth
now
abundantly
proven
,
and
which
the
Preacher
himself
loved
to
meditate
upon
and
writ
,
again
and
again
;
and
with
this
Repeating
of
it
,
he
mentions
his
calling
to
be
a
Preacher
,
as
that
which
should
gain
weight
to
every
Truth
delivered
by
him
,
and
to
this
in
particular
.
Beside
what
hath
been
observed
from
this
purpose
before
,
We
may
Learn
.
1.
Necessary
Truths
must
not
be
cast
by
after
they
are
clear
to
us
,
and
sufficiently
proven
to
be
Truths
by
many
Arguments
,
neither
will
they
become
loathsome
to
a
Holy
Mind
,
but
ought
to
be
intertained
and
meditate
upon
till
we
find
motions
sutable
thereunto
,
wakened
in
our
Hearts
,
and
some
Fruits
in
our
practice
answerable
to
them
,
which
may
evidence
we
do
truly
know
and
believe
them
,
and
the
more
clear
such
Truths
are
to
a
Gracious
Sool
,
the
sweeter
they
will
grow
,
and
the
more
delight
will
the
Soul
have
to
dwell
upon
them
;
Therefore
doth
Solomon
,
after
he
hath
fully
proven
and
cleared
this
Truth
,
and
frequently
asserted
it
,
here
again
represent
the
same
to
his
own
Heart
and
others
,
Vanity
of
Vanities
,
&c.
2.
So
prone
are
our
Hearts
to
wander
after
Earthly
Delights
as
our
only
Happiness
,
that
even
after
they
have
been
in
some
measure
divorced
from
the
same
,
there
is
great
need
often
to
view
the
Vanity
of
these
things
,
as
we
desire
to
keep
our
Hearts
alienat
from
them
,
and
in
love
with
that
true
sweetness
which
is
to
be
had
in
Communion
with
God
,
while
we
are
in
this
life
,
we
are
(
like
Children
newly
weaned
)
very
ready
to
renew
old
acquaintance
with
the
Breasts
.
Therefore
doth
Solomon
after
frequent
Repeating
of
this
Truth
along
this
Treatise
of
Mortification
,
Repeat
it
here
again
in
the
close
of
it
,
that
he
may
keep
his
Heart
alienat
from
Idols
,
Vanity
of
Vanities
,
&c.
3.
When
Ministers
have
sufficiently
proven
,
illustrat
and
made
use
of
the
Truth
proposed
by
them
to
be
handled
,
it
is
no
vain
Repetition
for
them
to
represent
the
same
Truth
in
the
very
Terms
in
which
they
did
propose
it
at
first
,
that
by
the
Blessing
of
God
upon
their
proofs
,
illustrations
and
uses
of
it
,
it
may
now
at
last
have
more
hearty
acceptance
,
and
take
deeper
impression
than
could
be
expected
at
first
:
For
so
doth
Solomon
here
Repeat
the
Truth
he
proposed
in
the
entry
of
this
Book
,
after
he
hath
cleared
,
proven
and
made
use
of
the
same
,
Vanity
of
Vanities
.
4.
When
Men
see
Holiness
in
the
Beauty
of
it
,
Sin
in
the
hazard
of
it
,
and
Death
in
the
certainty
and
terrour
of
it
,
they
cannot
but
see
the
Vanity
of
Earthly
Delights
considered
as
the
object
of
Mans
Happiness
,
they
cannot
but
see
the
emptiness
and
insufficiency
of
them
in
order
to
that
end
,
seing
they
distract
the
Heart
from
the
Study
of
Holiness
,
and
marre
preparation
for
Death
,
and
consequently
Men
that
banish
thoughts
of
Death
,
and
neglect
the
study
of
Holiness
cannot
but
be
ravished
with
Earthly
Delights
,
as
the
only
substantial
things
worthy
of
their
Heart
,
and
to
be
sought
as
their
chief
good
,
for
we
may
safely
conceive
Solomon
here
after
many
sweet
Precepts
concerning
the
study
of
Holiness
,
and
lively
Representations
of
Death
to
his
own
Heart
,
and
others
,
to
have
gotten
a
new
sight
of
the
Vanity
of
things
Earthly
,
and
to
invite
others
to
pass
sentence
thereupon
with
him
Vanity
of
Vanities
,
&c.
5.
A
Man
that
hath
a
call
to
Preach
the
Truth
of
God
,
should
esteem
more
of
it
,
than
of
the
most
Honourable
outward
Relation
or
Title
he
can
have
beside
,
he
should
carry
the
thoughts
of
Gods
calling
and
entrusting
of
him
,
along
in
his
Heart
,
to
make
him
confident
of
Furniture
even
to
the
end
of
his
Imployment
,
and
people
also
should
frequently
remember
the
calling
of
sent
Ministers
,
that
the
Truths
delivered
may
have
the
greater
weight
as
coming
to
them
from
Gods
Commissionat
Officers
.
For
,
as
Solomon
took
this
for
his
first
stile
in
the
beginning
of
his
Book
,
even
while
he
was
Reckoning
out
some
others
,
so
he
mentions
it
alone
in
the
close
as
his
main
incouragement
,
and
that
which
should
mainly
gain
respect
to
his
Message
,
Vanity
of
Vanities
saith
the
Preacher
.
6.
When
we
have
gone
thorow
many
particular
instances
of
these
Earthly
Delights
wherein
Men
place
their
Happiness
,
and
have
attained
to
convincing
proofs
of
the
Vanity
,
and
insufficiency
of
them
for
that
end
,
we
ought
then
to
raise
our
Hearts
to
an
assent
to
the
truth
of
the
general
,
that
all
of
that
sort
are
Vanity
,
and
not
leave
room
still
to
Satan
,
to
keep
our
perverse
Hearts
in
suspense
and
expectation
that
there
may
be
some
Earthly
Delight
which
we
have
not
yet
seen
,
more
worthy
than
the
rest
,
and
so
keep
us
off
all
our
time
from
seeking
Happiness
in
that
wherein
it
can
only
be
found
:
For
after
Solomon
hath
confuted
many
particular
instances
of
these
things
wherein
Men
ordinarly
seek
their
Happiness
,
he
now
asserts
the
general
,
and
holds
out
to
all
for
their
assent
unto
it
,
all
is
Vanity
.
Vr.
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
.
THe
second
article
or
Conclusion
of
this
Book
contains
a
Commendation
of
the
purpose
contained
in
it
,
and
this
hath
three
Branches
:
The
first
is
from
the
Preacher
himself
,
whose
qualifications
and
pains
are
set
forth
in
several
particulars
in
this
Verse
.
1.
He
had
a
good
stock
of
Wisdom
both
immediatly
infused
.
1
King
.
4.29
.
and
by
his
extraordinary
pains
acquired
Eccles.
1.13
.
2.
He
did
improve
the
same
well
for
the
Instruction
of
the
Church
in
all
ages
,
especially
these
under
his
charge
,
here
called
the
People
.
3.
He
was
very
assiduous
and
constant
in
this
Work
,
he
still
taught
,
either
by
frequent
Preaching
,
and
Exhortation
,
as
a
publick
Officer
of
the
Church
(
such
as
he
was
)
should
do
,
2
Tim.
4.2
.
Or
by
puting
other
Ministers
to
their
duty
,
and
incouraging
them
in
it
,
as
a
Religious
King
like
him
,
should
do
2
Chr
7.8.9
.
Or
by
writting
Scripture
as
an
extraordinary
Prophet
,
in
which
respect
(
being
Dead
)
he
yet
speaketh
,
and
still
teacheth
the
People
Knowledge
.
4.
He
rested
not
upon
any
measure
he
had
received
,
but
gave
good
heed
,
or
as
the
word
in
the
original
is
,
he
Weighed
every
thing
in
the
Ballance
,
and
sought
out
,
carefully
more
and
more
of
the
Knowledge
of
God
,
and
of
Mans
duty
,
that
he
might
edify
the
Church
.
5.
He
did
wisely
order
,
and
digest
the
purpose
he
delivered
.
6.
He
condescended
upon
variety
of
matter
sutable
to
many
cases
of
the
People
.
And
7.
He
contrived
the
same
in
such
short
and
grave
Sentences
,
here
called
Proverbs
,
as
are
apt
to
gain
esteem
,
and
have
prevalence
in
the
minds
of
Men
,
as
the
word
rendered
Proverbs
signifies
he
set
in
order
many
Proverbs
.
Hence
Learn
.
1.
Though
the
worth
or
qualifications
of
Instruments
can
add
nothing
to
the
Authority
of
the
truth
of
God
,
which
is
of
it self
worthy
of
all
Acceptation
,
who
ever
carry
it
,
yet
so
ready
are
people
to
lay
hold
upon
every
thing
that
may
but
seem
to
be
a
ground
of
casting
at
Truth
,
that
the
Vessels
that
carry
it
,
had
need
not
only
to
be
without
spot
and
blemish
,
but
also
adorned
with
such
accomplishments
as
may
make
them
lovely
to
people
,
that
so
there
may
be
no
ground
from
them
to
cast
at
their
Message
:
For
here
the
Spirit
of
God
finds
it
necessary
to
commend
the
Vessel
that
carried
the
Treasure
in
this
Book
to
the
Church
,
thereby
to
gain
the
more
acceptance
to
it
,
And
moreover
because
the
Preacher
was
wife
,
he
still
caught
,
&c.
2.
As
every
Christian
is
bound
humbly
to
avow
the
Graces
and
Gifts
of
God
bestowed
upon
him
,
when
the
Glory
of
God
,
and
the
incouragement
and
edification
of
others
require
the
same
,
so
it
is
especially
sutable
for
Ministers
,
when
their
Intention
is
Honest
and
sincere
,
namely
to
make
Truth
,
not
themselves
only
,
in
esteem
.
As
they
should
be
ready
to
declare
themselves
sensible
of
,
and
humble
for
their
failings
,
when
the
same
may
Glorify
God
or
edify
others
,
so
should
they
also
be
,
to
avow
what
Graces
God
hath
given
them
,
especially
their
qualifications
for
their
calling
,
when
the
Lord
hath
born
Testimony
to
the
same
by
his
Blessing
upon
their
Labours
;
they
must
not
so
fear
the
suspicion
of
self-seeking
,
as
always
to
conceal
the
Lords
liberality
toward
them
;
but
whensoever
it
may
serve
to
make
way
for
his
Truth
,
they
ought
humbly
to
declare
the
same
,
as
here
this
exemplary
Preacher
doth
.
And
moreover
because
the
Preacher
was
wise
,
he
still
taught
&c.
3.
The
greater
measure
of
gifts
especially
of
Knowledge
and
understanding
of
the
matters
of
God
,
any
Man
have
attained
to
,
the
more
careful
should
he
be
to
communicat
the
same
for
the
good
of
others
in
his
place
and
station
,
this
being
the
end
for
which
they
are
given
.
1
Cor.
12.7
.
And
the
same
being
rewarded
as
if
it
were
gain
and
advantage
to
God
,
Mat.
25.21
.
As
likewise
the
Communication
of
our
gifts
being
the
way
to
make
them
grow
Prov.
11.25
.
For
,
Solomon
did
therefore
teach
the
people
Knowledge
because
he
was
wise
,
and
the
words
may
be
rendered
the
greater
abundance
of
Wisdom
he
had
,
the
more
he
taught
the
People
Knowledge
.
4.
Albeit
Christs
Ministers
cannot
be
alwise
about
the
actual
discharge
of
the
duties
of
their
Calling
,
yet
ought
they
to
be
very
assiduous
and
frequent
therein
,
and
in
some
sense
still
about
their
work
,
gathering
variety
of
matter
fit
to
be
Communicat
to
the
people
Mat.
13.52
.
keeping
their
Hearts
always
in
a
right
frame
for
the
delivery
of
it
,
Prov.
16.23
.
And
watching
all
opportunities
for
Communicating
the
same
.
2
Tim.
4.2
.
And
when
they
have
not
Ability
or
opportunity
to
teach
,
their
practice
,
and
carriage
must
still
teach
the
people
Knowledge
1
Tim.
4.12
.
For
,
so
doth
Solomon
here
set
forth
himself
at
the
direction
of
the
Spirit
of
God
,
as
an
example
to
all
Preachers
,
because
the
Preacher
was
wise
he
still
taught
the
People
Knowledge
.
5.
They
that
are
most
able
to
teach
others
,
should
still
be
Scholars
themselves
,
not
only
diligent
Hearers
of
other
Preachers
,
that
they
may
learn
more
,
but
acurate
Searchers
for
all
means
and
opportunities
of
profiting
in
Knowledge
,
there
being
still
more
Knowledge
to
be
had
Philip.
3.13
.
and
success
promised
to
the
sincere
Seeker
Hos.
6
:
3.
For
,
though
Solomon
was
Wise
,
and
able
to
teach
the
People
Knowledge
,
yet
he
was
not
so
satisfied
with
his
measure
as
to
become
Lazy
,
or
give
over
farther
pains
for
more
,
yea
he
gave
good
heed
,
and
sought
out
,
&c.
6.
We
should
neither
rashly
receive
,
nor
vent
any
thing
for
Truth
,
till
first
we
have
weighed
and
pondered
the
same
,
in
the
Ballance
of
the
Sanctuary
,
by
the
exercise
of
sanctified
Reason
,
comparing
the
same
with
the
Scripture
,
considering
what
particular
Truths
are
most
fitting
for
the
People
we
have
to
do
with
,
and
what
are
the
fittest
Opportunities
of
delivering
the
same
:
For
so
did
Solomon
,
He
gave
good
heed
,
the
Word
signifies
to
weigh
in
a
Ballance
,
and
he
sought
out
,
which
signifies
very
accurately
and
carefully
to
search
:
And
both
may
be
referred
either
to
what
he
himself
received
from
others
,
or
to
what
he
gave
out
to
others
.
7.
Even
these
of
the
Lords
Servants
who
were
immediatly
furnished
with
Gifts
for
their
Imployment
,
and
infallibly
assisted
in
the
exercise
of
them
,
were
not
exeemed
from
ordinary
pains
and
diligence
,
to
clear
themselves
more
and
more
concerning
the
Truths
revealed
to
them
,
and
to
find
out
the
fittest
way
and
season
,
of
delivering
these
Truths
to
the
People
,
see
1
Pet.
1.10
How
then
should
ordinary
Ministers
of
meanner
Parts
and
Gifts
stretch
their
Abilities
to
the
outmost
,
and
improve
much
of
their
time
in
Prayer
and
Reading
,
for
increase
of
their
Gifts
,
and
fitness
for
the
exercise
of
them
,
seing
such
a
Man
as
Solomon
,
was
thus
exercised
?
He
gave
good
heed
,
and
sought
out
,
and
set
in
order
.
&c.
8.
There
is
no
form
of
speech
that
can
be
imagined
prevalent
with
Reasonable
Creatures
,
but
the
Lord
hath
condescended
upon
it
in
his
word
,
where
we
find
Songs
,
and
Lamentations
,
plain
Language
,
and
Parables
,
large
insisting
upon
one
purpose
,
and
Proverbs
,
which
are
short
Sentences
cleared
by
similitudes
,
and
so
apt
to
prevail
,
and
have
Dominion
(
as
the
word
Proverb
signifies
)
in
the
minds
of
Men
,
he
set
in
order
many
Proverbs
.
9.
As
the
cases
of
the
Lords
People
are
various
,
Difficulties
,
Duties
,
Temptations
,
and
Consolations
,
Many
;
so
the
Lords
Word
is
fitted
for
them
all
,
it
is
divided
in
many
parcels
,
and
every
one
that
handles
it
,
should
labour
to
Enrich
himself
with
much
of
it
,
that
he
may
bring
forth
variety
of
it
to
People
according
to
their
need
:
For
,
so
did
Solomon
,
he
gave
good
heed
and
sought
out
,
and
set
in
order
many
Proverbs
.
10.
There
is
a
sweet
order
and
wise
disposal
of
the
Truths
set
down
in
Scripture
,
though
we
seldom
see
it
,
by
reason
of
our
Darkness
,
and
therefore
Christs
Ministers
should
digest
and
put
in
order
the
Truths
they
deliver
to
his
people
:
He
first
Humbles
,
and
then
Comforts
,
He
first
gives
Faith
and
then
Holiness
,
and
(
which
is
sutable
to
the
order
of
Doctrine
in
this
Book
)
first
weans
Mens
Hearts
from
Earthly
Delights
,
before
they
can
be
set
upon
Heavenly
:
For
though
Men
do
least
apprehend
a
Method
in
Solomons
Writtings
of
any
other
in
Scripture
,
yet
here
the
Spirit
of
God
tells
us
that
there
is
an
order
in
them
,
He
sought
out
and
set
in
order
many
Proverbs
.
Ver.
10.
The
Preacher
sought
to
find
out
acceptable
words
,
and
that
which
was
written
was
upright
,
even
words
of
Truth
.
THe
second
Branch
of
the
commendation
of
the
Doctrine
is
taken
from
the
qualities
of
it
,
and
these
are
three
:
First
,
That
what
he
had
studied
was
acceptable
Words
,
or
as
the
original
bears
,
Words
of
desire
,
that
is
,
purpose
worthy
of
Acceptation
,
fit
to
gain
the
desires
and
Delights
of
Men
,
and
to
take
them
wholly
up
in
studying
to
believe
and
obey
them
,
and
this
he
sets
forth
as
intended
by
him
in
all
his
great
diligence
.
Secondly
,
That
what
he
had
Written
was
upright
,
or
as
the
word
signifies
,
Approven
,
namely
of
God
,
or
streight
and
consonant
to
his
mind
,
and
able
to
make
streight
in
Heart
and
practice
,
all
that
get
Grace
to
understand
and
believe
it
,
see
Prov.
8.8
.
And
this
he
sets
down
as
the
success
of
his
diligent
study
mentioned
in
the
former
Branch
.
Thirdly
,
That
what
ever
he
had
affirmed
of
the
vanity
of
Earthly
Delights
,
and
the
worth
of
Holiness
in
order
to
a
Mans
Happiness
,
was
Truth
,
or
firm
and
worthy
to
be
rested
on
;
In
summ
,
the
pupose
of
this
Book
is
fitted
powerfully
to
work
upon
the
affections
,
being
Acceptable
Words
;
Wisely
to
regulat
the
practise
being
Vpright
or
streight
words
,
and
solidly
to
inform
the
Judgement
,
being
Words
of
Truth
.
Hence
Learn
.
1.
Though
it
be
a
detestable
thing
in
a
Minister
to
study
to
please
the
corrupt
and
Sinful
Humours
of
Men
by
concealing
necessary
Truths
,
or
venting
any
thing
contrary
to
Truth
Gal.
1.10
.
by
extenuating
Mens
Sins
,
or
speaking
Peace
,
and
Comfort
to
them
in
their
evil
ways
Ezek.
13.18
.
yet
it
is
very
lawful
for
him
to
study
such
a
strain
and
Method
in
delivering
Truth
,
and
such
a
timeing
thereof
,
as
may
be
most
pleasing
to
his
Hearers
for
their
good
to
Edification
Rom.
15.2
And
most
powerful
with
them
to
disengage
them
from
their
Idols
,
and
engage
them
to
Christ
,
and
the
study
of
Holiness
:
For
this
was
Solomons
study
,
worthy
to
be
imitate
by
all
faithful
Ministers
,
The
Preacher
sought
to
find
out
Acceptable
words
.
2.
Although
the
most
part
of
Men
loath
the
truth
of
God
,
as
if
it
were
unworthy
to
have
their
Spirits
and
time
spent
upon
it
,
and
do
delight
more
in
Fables
,
than
in
most
necessary
Truths
2
Tim.
4.3
,
4.
yet
is
the
Truth
of
it self
worthy
of
all
Acceptation
,
and
when
the
Beauty
and
worth
of
it
is
seen
,
in
order
to
the
Souls
true
Peace
and
Happiness
,
it
cannot
but
draw
the
desires
and
delights
of
Men
,
in
so
far
as
they
are
renewed
to
imbrace
and
practise
it
:
Therefore
is
the
purpose
of
this
Book
here
called
Acceptable
Words
.
3.
They
are
not
rash
,
Indigested
,
and
extemporary
discourses
that
usually
are
Blest
to
gain
acceptance
,
and
to
draw
the
delights
and
desires
of
them
that
are
truly
Wise
,
toward
them
,
but
rather
such
as
are
Digested
,
and
accurately
sought
out
by
pains
in
Prayer
,
Meditation
,
and
other
Means
appointed
of
God
.
It
must
be
Satan
who
suggests
Prejudices
to
Mens
minds
against
Truth
,
because
it
is
Studied
and
Elaborat
:
For
thus
Solomon
commends
the
purpose
of
this
Book
,
that
he
sought
to
find
out
,
(
which
signifies
great
Study
)
acceptable
Words
.
4.
However
many
of
the
Truths
of
God
appear
unreasonable
to
unreasonable
Men
Ezek.
18.25
.
such
as
all
Unbelievers
are
2
Thes.
3.2
.
yet
nothing
is
held
forth
in
Scripture
,
nor
can
be
drawn
from
it
by
a
right
consequence
,
but
what
is
Upright
,
Streight
,
and
consonant
to
the
mind
of
God
,
the
Rule
of
all
Reason
and
Equity
,
and
which
being
understood
and
believed
,
tends
to
make
Men
streight
in
Heart
and
practice
Psal.
119.9
.
sincere
and
without
dissimulation
toward
God
and
Man
,
as
the
word
here
translated
Upright
signifies
,
and
directeth
them
in
the
Streight
way
to
their
own
Happiness
2
Tim.
3.17
.
For
,
saith
he
that
which
was
written
was
Upright
.
5.
Nothing
but
what
is
Upright
,
or
clearly
consonant
to
the
mind
of
God
,
should
be
acceptable
to
any
,
so
that
before
Men
suffer
themselves
to
be
taken
with
what
is
held
forth
as
Truth
,
they
should
try
as
the
Noble
Bereans
did
,
whether
the
same
be
Upright
or
not
:
For
having
said
,
he
sought
to
find
out
acceptable
Words
,
and
speaking
of
his
success
as
sutable
and
satisfactory
to
his
desires
,
he
saith
that
which
was
written
was
Vpright
.
6.
Where
God
gives
a
sincere
desire
to
seek
out
that
which
may
be
for
his
Glory
,
and
the
Edification
of
others
,
and
to
give
diligence
for
that
effect
,
he
doth
also
bless
the
means
with
some
success
,
though
not
always
in
reference
to
others
profiting
,
yet
in
reference
to
the
Instruments
pains
and
attaining
to
the
Knowledge
of
his
mind
,
for
though
Solomon
doth
not
say
,
that
having
sought
to
find
out
Acceptable
Words
,
he
did
find
Words
that
were
Acceptable
,
yet
he
can
say
,
that
which
was
Written
was
Upright
;
and
that
was
a
sufficient
reward
to
him
.
7.
The
word
of
the
Lord
will
not
deceive
or
disappoint
any
that
receive
it
,
they
will
find
Threatnings
to
be
Truth
,
and
verified
upon
themselves
,
who
fly
not
from
the
Wrath
threatned
;
and
whosoever
imbrace
promises
,
will
find
at
last
the
accomplishment
of
them
,
and
till
the
word
be
looked
upon
as
such
,
it
can
never
be
received
,
nor
Acceptable
,
as
it
ought
to
be
:
For
this
is
a
part
of
the
Commendation
of
it
,
that
it
was
even
words
of
Truth
.
Ver.
11.
The
word
of
the
Wise
are
as
Goads
,
and
as
Nails
fastened
by
the
Masters
of
Assemblies
,
which
are
given
from
one
Sheepherd
.
IN
the
third
place
he
commends
the
Truth
from
the
efficacy
and
Authority
thereof
;
and
this
Branch
of
the
commendation
he
doth
not
apply
as
before
to
the
purpose
contained
in
this
Book
only
,
but
to
the
Truth
in
general
,
delivered
by
any
whom
God
sends
and
qualifies
for
that
end
:
The
expressions
seems
to
be
borrowed
from
Sheep-herds
who
make
use
of
Goads
to
drive
up
the
dull
and
sluggish
Beasts
of
their
flock
,
and
of
Nails
for
fixing
their
folds
wherein
they
assemble
their
Flocks
and
all
this
they
do
at
the
direction
of
the
chief
Sheep-herd
,
or
owner
of
the
Flock
.
Under
which
Metaphore
is
held
forth
,
First
,
A
twofold
effect
of
the
Truth
of
God
.
1.
That
it
is
quick
and
powerful
to
incite
Men
to
their
Duty
,
and
shake
off
their
Laziness
,
which
Resembles
the
use
of
the
Goad
.
2.
That
it
serves
to
fix
,
confirm
and
establish
Men
in
the
ways
of
the
Lord
,
and
so
to
prevent
their
inconstancy
,
resembled
by
the
use
of
the
Nails
.
Next
,
There
is
a
description
of
the
Dispensers
or
Preachers
of
this
word
,
they
are
called
the
Masters
of
Assemblies
,
or
Collections
as
the
word
is
,
not
as
if
they
had
any
Magisterial
or
Lordly
Power
and
Authority
over
the
Lords
People
assembled
,
to
injoin
any
thing
of
their
own
,
but
because
they
preside
in
publick
Worship
,
and
direct
the
Lords
People
how
to
manage
it
aright
.
Thirdly
,
There
is
held
forth
the
Authority
of
the
Truth
,
as
being
given
from
Christ
,
as
also
the
Authority
and
Subordination
of
all
the
Preachers
thereof
to
him
,
for
these
words
which
are
given
&c.
may
be
referred
both
to
the
words
of
the
Wise
which
have
the
forementioned
effects
,
and
to
the
Masters
of
Assemblies
,
both
these
being
given
from
One
Sheep-herd
,
the
Lord
Jesus
Christ
,
who
was
frequently
made
known
to
the
Church
of
old
by
that
stile
Ezek.
34.23
.
and
37.24
.
Isai.
40.11
.
and
who
only
hath
power
to
make
Laws
,
and
appoint
Officers
in
the
Church
Isai.
33.22
.
Hence
Learn
.
1.
These
Ministers
who
do
sincerely
aim
at
the
edification
of
the
Lords
people
,
and
success
of
his
Truth
among
them
,
will
not
only
commend
the
Truth
as
delivered
by
themselves
,
but
they
will
also
commend
it
,
as
it
is
delivered
by
all
others
who
are
sent
and
qualified
for
that
end
,
it
will
be
their
pleasure
to
see
the
Truth
successful
and
efficacious
in
the
hands
of
any
faithful
Minister
,
and
they
ought
to
express
the
same
to
the
people
,
least
in
commending
that
Truth
only
which
themselves
Preach
,
they
may
seem
to
be
seeking
their
own
esteem
,
and
undervaluing
others
,
and
so
may
prejudge
the
Truth
:
Therefore
doth
Solomon
here
,
no
less
highly
commend
the
Truth
delivered
by
any
that
are
truly
Wise
,
than
he
did
commend
it
before
as
delivered
by
himself
in
this
Book
,
and
others
of
his
Writing
,
the
words
of
the
Wise
are
as
Goads
.
2.
As
every
Man
naturally
hath
beside
his
impotency
for
what
is
good
,
much
Slowness
,
Backwardness
,
and
Unwillingness
to
draw
in
Christs
Yoke
,
to
put
forth
the
power
he
hath
in
his
duty
,
and
to
call
for
that
which
God
is
ready
to
give
him
;
So
the
Word
of
the
Lord
faithfully
Preached
,
and
accompanied
with
his
Blessing
,
will
give
Men
no
ease
in
their
security
,
and
neglect
of
necessary
duties
,
but
will
be
still
Goading
them
thereunto
,
by
serious
Exhortations
,
and
Obtestations
though
they
should
spurn
against
their
Teachers
,
by
severe
Threatnings
if
they
continue
Lazy
and
negligent
,
it
will
leave
wounds
in
their
Consciences
.
Act.
2.37
.
It
will
divide
between
the
Joints
and
Marrow
,
that
they
may
be
forced
to
fly
to
Christ
the
good
Samaritan
,
that
He
may
pour
Oyl
in
their
Wounds
;
and
by
solid
refutation
of
their
errours
and
mistakes
,
it
will
cut
them
sharply
Tit.
1
13.
For
this
efficacy
of
the
word
faithfully
Preached
,
and
accompanied
with
the
powerfull
Blessing
of
the
chief
Sheep-herd
,
is
here
set
forth
under
this
similitude
,
the
Words
of
the
Wise
,
are
as
Goads
.
3.
When
People
are
ingaged
to
Christ
,
and
in
some
measure
established
in
the
Truth
,
and
at
their
Duty
,
they
are
prone
to
make
defection
therefrom
:
And
therefore
the
Word
serves
to
fasten
them
to
Him
,
to
confirm
them
in
the
Truth
and
in
their
Duty
,
to
unite
them
among
themselves
by
Love
,
that
they
may
not
be
henceforth
Children
tossed
to
and
fro
with
every
wind
of
Doctrine
,
distracted
from
Christ
by
their
Idols
,
or
rent
one
from
another
,
by
Schisms
and
Divisions
:
And
consequently
Christs
Ministers
should
not
slightly
pass
the
pressing
of
their
Duty
,
but
by
earnest
pressing
of
the
Truth
,
and
frequent
inculcating
of
their
Duty
by
Scripture
Arguments
and
Motives
,
should
drive
home
the
same
,
as
a
Nail
in
a
sure
place
,
that
so
what
they
deliver
may
be
as
Nails
fastened
.
4.
As
the
Lord
hath
appointed
that
there
should
be
Meeting-places
for
his
People
to
Assemble
themselves
together
in
,
for
upholding
his
visible
Glory
before
the
World
,
the
mutuall
upstirring
of
his
people
in
his
service
,
and
that
the
same
Word
and
Ordinance
may
do
good
to
many
at
once
,
from
which
Assemblies
none
of
his
people
ought
to
withdraw
themselves
Heb.
10.25
.
So
his
pubick
Ministers
ought
to
be
the
principal
Actors
in
the
Worship
performed
there
,
they
ought
to
see
that
these
Assemblies
be
frequented
,
that
order
and
decency
be
kept
in
them
,
that
the
Worship
be
rightly
managed
,
and
all
things
done
in
the
House
of
God
,
according
to
his
own
command
,
in
which
respects
Ministers
are
here
called
the
Masters
of
Assemblies
.
5.
Jesus
Christ
is
the
only
One
(
or
chief
)
Sheep-herd
of
the
Flock
,
who
alone
hath
power
to
perswade
,
and
lead
the
same
in
the
paths
of
Righteousness
,
by
the
still
runing
Waters
Psal.
23.2.3
.
who
will
deal
tenderly
with
the
weak
Lambs
,
and
the
Sick
of
the
Flock
Isai.
40.11
.
and
who
only
hath
laid
down
his
Life
,
for
His
Sheep
,
for
He
is
here
called
that
One
Sheep-herd
.
6.
Then
only
the
Truth
hath
the
forementioned
effects
when
Christ
is
the
Dispenser
of
it
,
by
the
Power
of
His
own
Spirit
conveying
it
thorow
His
sent
Ministers
to
His
People
,
and
therefore
none
should
take
upon
them
,
publickly
to
deliver
the
Truth
,
but
they
who
are
given
to
the
Church
from
Him
:
Truth
should
be
both
delivered
and
received
,
as
that
which
is
given
from
him
,
Ministers
should
beware
of
delivering
any
thing
but
what
they
are
sure
they
have
received
from
Him
,
and
people
should
try
both
whom
and
what
they
hear
,
for
both
of
the
persons
and
of
the
words
which
have
the
forenamed
effects
,
this
last
Clause
may
be
understood
,
which
are
given
from
one
Sheep-herd
.
Ver.
12.
And
farther
by
these
,
my
Son
,
be
admonished
:
of
making
many
Books
there
is
no
end
;
and
much
study
is
a
weariness
of
the
Flesh
.
THe
third
Article
of
the
Conclusion
of
this
Book
contains
an
Exhortation
to
the
right
use
making
of
the
whole
,
as
sufficient
to
admonish
Men
of
their
Danger
and
Duty
,
wherein
all
other
Writings
come
short
;
and
in
pressing
this
,
he
doth
First
,
Take
up
every
Hearer
under
that
very
warm
and
loving
Relation
of
a
Son
,
that
so
he
may
gain
the
better
acceptance
to
his
Message
.
Next
,
He
shews
the
principal
use
to
be
made
of
the
things
he
had
Written
,
and
not
of
these
only
,
but
of
all
the
Words
of
the
Wise
commended
in
the
former
verse
,
that
is
of
every
message
of
any
sent
Minister
of
Christ
,
to
wit
,
that
by
these
Men
should
be
admonished
,
the
word
signifies
to
be
Inlightned
,
that
is
informed
,
and
consequently
(
according
to
the
sense
of
our
Translation
)
made
Cautious
and
wary
that
they
mistake
not
in
so
great
a
matter
as
this
,
the
discovery
of
the
nearest
way
to
their
true
Happiness
.
Thirdly
,
He
presseth
this
by
two
Reasons
.
The
1.
Is
in
these
words
,
for
in
making
many
Books
there
is
no
end
,
which
cannot
be
understood
of
the
Writting
of
many
Books
like
this
in
hand
,
to
wit
Books
of
Scripture
,
seing
after
Solomons
time
there
behooved
to
be
many
Books
of
this
sort
made
,
for
so
he
should
seem
to
have
condemned
the
Writting
of
more
Scripture
,
and
likewise
there
is
an
end
put
to
the
making
of
Books
of
that
sort
,
by
closing
these
Books
with
a
Curse
upon
any
that
should
add
to
them
Rev.
22
,
18.
but
the
meaning
is
,
that
if
Men
do
not
satisfy
themselves
with
that
light
,
and
these
admonitions
which
are
held
out
in
this
Book
,
and
other
Scriptures
,
they
will
become
vain
in
their
Imaginations
,
and
every
Man
will
fancy
a
new
and
nearer
way
to
Happiness
than
another
,
and
out
of
his
boundless
desire
of
vain
Glory
,
will
make
no
end
of
his
Enquiry
,
but
will
spend
the
best
of
his
time
and
strength
to
vent
his
own
Notions
,
and
commend
his
vain
Imaginations
about
the
way
to
true
Happiness
,
and
to
confute
others
(
as
it
is
clear
natural
Men
of
the
most
refined
Wits
have
done
in
many
written
Volumns
)
and
consequently
it
is
clear
he
doth
not
condemn
the
Writting
or
study
of
other
Books
beside
the
Scripture
,
providing
they
be
Consonant
thereunto
,
but
only
of
such
as
oppose
the
Scripture
,
in
so
far
as
they
pretend
to
point
out
a
way
to
Happiness
contrary
to
what
is
held
out
therein
,
by
the
study
whereof
Mens
Souls
can
never
have
true
rest
nor
quietness
,
till
they
close
with
such
Truths
as
are
held
forth
in
this
Book
,
which
are
as
Nails
fastened
by
the
Masters
of
Assemblies
,
fixing
and
establishing
the
Hearts
of
those
that
receive
them
,
concerning
this
main
Querie
,
where
their
true
Happiness
is
to
be
had
.
2.
The
second
reason
is
,
that
much
study
is
a
weariness
to
the
Flesh
,
he
speaks
of
every
Study
opposite
to
the
Study
of
the
Truth
formerly
commended
,
and
the
meaning
is
,
that
he
who
will
apply
himself
to
any
other
Study
for
attaining
to
true
Happiness
,
may
well
weary
his
Flesh
,
he
shall
do
no
more
good
to
himself
,
he
shall
bring
no
true
profit
,
or
satisfaction
to
his
Soul
,
and
therefore
it
is
the
part
of
every
Child
of
Wisdom
,
to
apply
himself
to
the
making
use
of
these
Truths
formerly
commended
.
Hence
Learn
.
1.
When
Ministers
have
held
forth
Light
,
and
given
warning
to
People
concerning
their
Duty
and
Danger
,
they
must
be
very
earnest
with
them
,
to
admit
and
make
use
of
the
same
,
and
must
not
think
themselves
sufficiently
exonered
to
have
held
forth
Light
,
and
given
warning
to
people
,
unless
they
do
their
outmost
to
prevail
with
them
to
make
use
thereof
:
For
so
doth
Solomon
here
,
after
clear
Light
held
forth
concerning
Mens
Duty
,
and
warning
given
of
their
Hazard
in
case
they
neglect
it
,
he
is
most
serious
with
them
to
make
use
of
his
pains
,
farther
by
these
,
my
Son
,
be
admonished
,
or
enlighened
.
2.
This
is
the
perfection
of
Scripture
above
all
other
Writings
in
the
World
,
that
every
part
of
it
which
hath
been
by
any
Pen-man
delivered
to
the
Church
,
doth
contain
a
perfect
rule
of
Faith
and
Manners
,
so
that
no
other
Writtings
beside
,
or
contrary
to
it
,
are
necessary
for
supplying
the
defects
of
it
:
For
Solomon
here
supposes
that
what
he
and
others
of
the
Lords
Servants
who
lived
before
and
in
his
time
had
Written
(
though
then
there
was
but
a
small
part
of
Holy
Scripture
delivered
to
the
Church
)
was
sufficient
to
Admonish
Men
of
their
Duty
,
and
Hazard
,
in
order
to
their
true
Happiness
,
while
he
saith
by
these
,
my
Son
,
be
admonished
.
3.
In
the
Study
of
the
Scripture
Men
should
not
aim
at
their
Comfort
only
,
but
mainly
that
they
may
receive
clear
Information
and
warning
of
their
Sin
and
Hazard
,
the
true
remedy
thereof
,
and
the
way
to
attain
to
it
:
For
this
is
one
main
use
to
be
made
of
this
Book
,
and
consequently
of
the
rest
of
Scripture
,
by
these
be
Admonished
.
4.
Though
some
of
the
Hearers
of
the
Gospel
be
strong
Men
in
comparison
of
others
who
are
but
Babes
1
Job
.
2.13.14
.
yet
all
of
them
should
come
as
Children
to
hear
the
Lords
Mind
with
meekness
and
submission
to
the
Reproofs
and
warnings
of
the
Word
,
with
Love
to
their
Teachers
,
desiring
the
sincere
Milk
of
the
Word
from
them
:
And
Ministers
should
put
on
Bowels
of
Fatherly
affection
toward
the
people
with
whom
they
deal
:
Therefore
doth
Solomon
here
,
speak
to
every
Hearer
as
a
Son
,
by
these
,
my
Son
,
he
Admonished
.
5.
Men
are
naturally
so
transported
with
a
desire
of
Vain
Glory
,
especially
that
which
they
affect
to
have
by
their
Wisdom
Joh.
11.12
.
that
while
they
have
time
or
strength
,
they
will
never
make
an
end
of
seeking
out
many
Inventions
▪
whereby
to
attain
to
their
imaginary
Happiness
,
after
they
have
Writren
one
Book
to
shew
themselves
Wise
in
the
discovery
of
the
way
to
Happiness
,
they
will
still
begin
another
:
And
yet
so
empty
are
all
the
Creatures
,
and
courses
that
natural
Men
can
take
about
them
,
that
till
men
betake
themselves
to
that
new
and
living
way
to
Happiness
which
the
Scripture
reveals
,
they
will
meet
with
nothing
but
endless
Labour
and
continual
disappointment
,
without
any
true
setling
or
quietness
to
their
minds
:
For
Solomon
speaking
of
their
Writtings
who
mistake
the
Scriptures
way
to
Happiness
saith
,
of
making
many
Books
there
is
no
end
.
6.
Though
the
Study
of
saving
knowledge
may
prove
wearisom
to
the
Flesh
,
partly
by
Reason
of
our
Dulness
,
and
unacquaintance
with
the
grounds
of
consolation
,
and
confidence
of
success
;
and
partly
because
the
Lord
will
have
the
wearying
of
the
Flesh
in
that
Study
,
a
mean
to
promove
mortification
,
and
to
divert
the
Heart
from
sinful
delights
,
yet
that
study
is
sweet
of
it self
,
and
is
the
very
rest
and
refreshment
of
the
Soul
,
yea
it
is
Health
to
the
Spirit
,
and
Marrow
to
the
Bones
,
and
in
comparison
of
it
all
other
Studies
are
spending
and
wearisom
even
to
the
Flesh
:
For
,
this
study
must
be
rest
and
sweetness
,
seing
it
is
of
other
Studies
only
that
Solomon
affirms
this
,
much
Study
is
a
weariness
to
the
Flesh
.
Ver.
13.
Let
us
hear
the
Conclusion
of
the
whole
matter
,
fear
God
,
and
keep
his
Commandements
,
for
this
is
the
whole
duty
of
man
.
HEre
is
the
last
Article
of
the
Conclusion
of
this
Book
,
containing
the
summ
of
Solomons
Scope
in
the
whole
,
especially
in
these
directions
which
he
had
given
for
attaining
to
true
Happiness
.
And
this
summ
he
doth
first
press
upon
his
own
Heart
,
and
the
Hearts
of
all
others
,
and
so
Labours
to
fasten
it
as
a
Nail
there
,
and
as
that
which
the
whole
purpose
of
this
Book
aims
at
.
Secondly
,
He
Branches
out
this
summ
in
two
exhortations
,
The
first
is
,
to
the
Fear
of
God
,
which
sometimes
in
Scripture
is
put
for
the
Whole
Worship
and
Service
of
God
,
Isai.
29.13
.
but
being
here
distinguished
from
the
keeping
of
the
Commandements
,
which
comprehends
all
the
Worship
of
God
,
it
is
to
be
understood
of
that
inward
Filial
reverence
and
aw
of
God
,
which
the
Lord
hath
promised
in
the
Covenant
of
Grace
to
put
in
the
Hearts
of
his
People
,
whereby
out
of
a
believing
consideration
of
the
greatness
and
soveraignity
of
God
Jer.
10.6.7
.
his
goodness
to
them
in
Christ
Hos.
3.5
.
especially
his
proneness
to
pardon
their
failings
Ps.
130.4
.
they
do
depart
from
what
they
know
offensive
to
their
Father
Prov.
16.6
.
and
aim
at
what
is
well
pleasing
in
his
sight
Philip.
2.12
.
in
humble
confidence
making
use
of
Christs
Merits
to
cover
their
Imperfections
,
and
make
them
acceptable
to
God
Psal.
5.7
.
The
Second
Exhortation
is
to
the
keeping
of
his
Commandements
,
whereby
is
not
meant
a
legal
perfect
obedience
,
which
Solomon
knew
to
be
impossible
,
he
being
so
well
acquainted
with
Original
Corruption
Eccles.
7.20.29
but
a
sincere
and
constant
aim
at
conformity
to
the
will
of
God
,
without
exception
of
any
of
his
Commands
,
and
that
because
they
are
his
.
And
Thirdly
,
He
presseth
this
Study
by
two
Arguments
,
The
First
is
,
in
this
verse
,
that
this
is
the
whole
duty
of
man
,
or
as
the
Words
are
in
the
original
,
this
is
the
whole
of
Man
,
to
wit
his
main
task
,
or
a
compend
of
all
that
God
requireth
and
worketh
in
his
own
,
and
wherewith
they
should
be
wholly
taken
up
all
their
Life-time
,
as
they
desire
to
be
truly
happy
here
and
hereafter
.
Hence
Learn
.
1.
It
is
necessary
for
Christs
Ministers
that
they
have
some
certain
Scope
relating
to
the
practice
of
the
Lords
people
,
at
which
they
should
aim
in
all
that
they
deliver
unto
them
,
and
in
the
close
of
any
discourse
or
part
of
their
pains
,
they
should
labour
to
leave
some
impression
thereof
as
a
Nail
fastened
in
their
Hearts
:
For
so
doth
Solomon
here
sum
up
his
Scope
in
this
Book
,
and
labour
to
fix
the
same
in
the
Hearts
of
all
men
,
let
us
hear
the
Conclusion
of
the
whole
matter
.
2.
Whatever
duty
Ministers
press
upon
people
in
order
to
their
peace
and
Happiness
,
they
should
imprint
the
same
upon
their
own
Hearts
,
and
become
Learners
of
these
Lessons
they
hold
out
to
others
,
not
binding
heavy
Burthens
upon
Mens
Backs
which
they
touch
not
with
one
of
thir
Fingers
:
For
Solomon
here
makes
himself
a
Hearer
and
Learner
of
his
own
Doctrine
,
while
he
saith
Let
us
hear
the
Conclusion
of
the
whole
matter
,
fear
God
,
&c.
3.
No
Man
will
ever
be
such
a
proficient
in
the
Study
of
the
fear
and
obedience
of
the
Lord
,
as
that
he
will
not
need
to
Learn
more
,
and
to
advance
in
that
study
:
For
,
Solomon
was
now
near
the
close
of
his
days
,
and
at
a
good
degree
of
perfection
in
that
study
,
and
yet
he
incites
himself
,
and
those
who
are
farthest
advanced
,
to
greater
progress
herein
,
fear
God
and
keep
his
Commandements
.
4.
They
that
would
see
good
Days
and
live
in
the
Light
of
the
Lords
Countenance
,
must
Learn
to
be
in
his
fear
all
the
day
long
,
intertaining
the
Faith
of
his
Greatness
and
Goodness
,
that
so
they
may
be
kept
from
these
things
which
impede
their
fellowship
with
him
,
in
which
their
felicity
consists
:
For
,
while
he
sums
up
his
directions
for
attaining
to
true
Happiness
,
which
he
had
proven
impossible
to
be
found
in
things
Earthly
,
and
only
to
be
had
in
fellowship
with
God
reconciled
in
Christ
,
he
gives
this
for
one
principal
part
of
that
sum
fear
God
.
5.
Mans
true
Happiness
is
only
to
be
found
in
keeping
of
the
Commands
of
God
,
he
cannot
expect
a
sweet
meeting
with
God
,
Isai.
64.5
nor
the
comfortable
manifestations
of
his
Love
Joh.
14.21.23
.
but
in
that
way
,
for
this
is
the
other
part
of
the
sum
of
his
directions
for
attaining
to
true
Happiness
which
consists
in
Communion
with
God
,
keep
his
Commandements
.
6.
The
fear
of
the
Lord
is
the
root
and
principle
of
all
right
obedience
to
him
,
without
which
Men
cannot
act
or
move
acceptably
in
any
commanded
duty
:
Therefore
he
presseth
the
Study
of
the
fear
of
God
in
order
to
acceptable
obedience
,
Fear
God
and
keep
his
Commandements
.
7.
Where
the
fear
of
God
is
in
the
Heart
,
there
will
be
also
a
care
of
keeping
his
Commands
manifested
in
the
practice
,
and
that
fear
will
evidence
it self
by
some
endeavour
after
a
sutable
walking
to
his
Commands
:
For
the
keeping
of
the
Commandements
here
pressed
,
may
be
looked
on
as
the
evidence
and
fruit
of
the
fear
of
God
,
Fear
God
,
and
keep
his
Commandements
.
8.
However
Men
that
seek
their
Happiness
in
this
Earth
do
look
upon
the
Study
of
the
fear
and
obedience
of
the
Lord
,
as
no
part
of
their
business
in
order
to
the
attaining
of
their
fancied
Happiness
,
but
rather
an
impediment
in
the
way
to
it
Mal.
3.14
.
yet
this
same
Blessed
Study
is
the
great
end
for
which
man
was
made
,
the
only
study
that
is
worthy
to
have
his
Spirit
wholly
Exercised
about
it
,
so
as
all
his
other
Studies
ought
to
be
subordinat
to
this
:
And
the
consideration
hereof
should
be
a
strong
motive
to
put
him
to
it
,
as
is
imported
in
this
Reason
;
For
this
is
the
whole
duty
of
man
.
Ver.
Last
,
For
God
shall
bring
every
work
into
Judgement
,
with
every
secret
thing
whether
it
be
good
,
or
whether
it
be
evil
.
THe
last
Reason
whereby
he
presseth
this
blessed
Study
of
living
in
the
fear
and
obedience
of
the
Lord
is
taken
from
the
certainty
and
exactness
of
the
last
Judgement
,
at
which
time
,
both
Mens
more
open
and
visible
actions
,
and
their
more
secret
plotts
,
and
closest
contrivances
,
of
what
sort
soever
whether
good
or
bad
,
shall
be
brought
sorth
,
to
receive
sentence
,
Reward
,
or
punishment
according
to
their
nature
:
And
therefore
they
that
desire
to
be
truly
happy
here
and
hereafter
,
would
leave
off
the
pursuit
of
Earthly
Vanities
and
sinful
delights
,
and
apply
themselves
to
this
Study
,
to
fear
God
and
keep
his
Commandments
,
which
is
the
whole
duty
of
Man
.
Hence
Learn
.
1.
The
best
of
Gods
Children
may
have
their
Hearts
sometimes
so
hardned
,
and
so
averse
from
his
fear
,
and
the
duties
of
new
obedience
,
that
they
had
need
to
have
that
dreadful
day
of
Judgement
represented
to
them
,
as
one
of
the
Goads
formerly
mentioned
,
to
keep
their
Hearts
in
aw
,
and
to
excite
them
to
their
Duty
:
For
this
Reason
is
held
out
as
useful
to
be
considered
by
all
that
desire
to
be
truly
happy
,
and
as
that
whereby
Solomon
prest
upon
his
own
Heart
the
study
of
living
in
the
fear
and
obedience
of
the
Lord
:
For
God
will
bring
every
work
into
Judgement
,
&c.
2.
So
exact
will
the
last
Judgement
be
,
that
no
action
or
purpose
of
Men
shall
escape
the
Cognisance
and
Sentence
of
the
Judge
in
that
day
,
their
publick
Sins
shall
then
be
published
to
all
,
and
their
secret
Sins
,
even
these
of
their
Hearts
,
which
they
have
gotten
altogether
hid
from
the
Eyes
of
the
World
,
and
which
they
studied
along
their
Life
to
hid
them
from
their
own
Consciences
,
by
neglecting
to
search
them
out
,
and
Mourn
for
them
,
shall
then
be
laid
open
;
the
consideration
whereof
,
should
deter
Men
from
secret
Sins
:
For
(
saith
he
)
God
will
bring
every
work
into
Judgement
with
every
secret
thing
.
3.
Although
the
best
actions
of
the
Godly
considered
in
themselves
,
cannot
abide
the
Tryal
of
Gods
Judgement
Psal.
143.2
.
by
reason
of
the
sinful
mixture
which
is
in
them
,
Isai.
64.6
.
And
so
they
shall
not
come
into
Judgement
or
Condemnation
Rom.
8.1
.
yet
as
they
are
perfumed
with
Christs
merits
,
and
made
perfect
by
him
,
in
whom
Believers
are
compleat
Col.
2.10
.
they
shall
be
brought
forth
to
Judgement
to
receive
the
reward
of
Grace
which
the
righteous
Judge
shall
give
in
that
Day
:
For
(
saith
he
)
every
work
shall
come
into
Judgement
,
whether
i●
be
good
&c.
4.
All
the
evil
actions
of
Men
which
they
now
refuse
to
look
upon
,
that
they
might
Mourn
,
and
make
use
of
the
Blood
of
Christ
for
cleansing
of
them
,
shall
in
that
great
day
be
set
in
the
light
of
their
Countenance
,
and
made
patent
for
their
shame
and
terrour
before
Men
and
Angels
,
that
they
may
receive
for
them
deserved
Wrath
to
the
outmost
:
This
should
be
considered
by
Men
when
they
are
tempted
to
Sin
,
and
by
secure
impenitent
Slighters
of
their
former
Wickedness
;
For
,
God
will
bring
every
Work
into
Judgement
,
whether
it
be
good
,
or
whether
it
be
evil
.
5.
That
last
solemn
action
of
the
last
Judgement
,
which
will
be
in
a
manner
between
Time
and
Eternity
,
deserves
Mens
most
frequent
and
serious
cnsideration
,
without
which
Men
will
never
get
their
Hearts
alienat
from
pursuing
perishing
Vanities
,
and
Sinful
Delights
as
their
chief
good
,
nor
engaged
to
the
study
of
true
Piety
:
For
as
both
the
Old
and
New
Testament
closeth
with
representing
to
Mens
Thoughts
the
last
Judgement
,
and
many
particular
Books
of
Scripture
,
so
doth
this
Divine
Preacher
close
his
Book
with
it
,
as
that
which
should
be
much
in
the
thoughts
of
the
Lords
People
,
who
should
live
so
as
they
may
daily
desire
to
see
this
day
,
When
God
will
bring
every
Work
into
Judgement
,
with
every
secret
thing
,
whether
is
be
good
,
or
whether
it
be
evil
.
Even
so
come
Lord
Jesus
.