MEDITATIONS
OF
THE
MIRTH
OF
A
CHRISTIAN
LIFE
.
And
The
VAINE
MIRTH
of
a
WICKED
LIFE
,
with
the
SORROWES
of
it
.
By
ZACH:
BOGAN
of
C.C.C.
OXON
.
Psalm
.
32.11
.
Be
glad
in
the
Lord
,
and
rejoyce
ye
righteous
:
and
shout
for
joy
all
yee
that
are
upright
in
heart
.
OXFORD
,
Printed
by
H.
HALL
for
R.
DAVIS
.
1653.
To
my
honoured
Mother
Mris
IOANE
BOGAN
.
I
Have
at
length
,
upon
your
earnest
desire
,
adventured
to
publish
those
unworthy
lines
long
since
scribled
,
concerning
the
Joy
of
a
Christian
life
.
If
any
aske
you
wondering
,
how
I
,
that
have
spent
whole
yeares
altogether
in
Sadnesse
,
came
to
talke
of
Mirth
:
you
may
answer
them
,
that
I
speake
not
of
what
I
have
my selfe
(
the
Lord
knowes
,
I
have
little
cause
to
have
any
,
considering
my
many
sinnes
(
but
what
I
think
,
other
Christians
better
then
I
am
,
may
have
.
Before
you
,
or
any
one
els
,
do
read
me
,
I
desired
much
to
be
cleared
in
two
things
1.
That
I
have
not
the
least
meaning
to
favour
any
carnall
merriment
.
The
mirth
which
I
speak
of
,
is
the
mirth
only
of
a
Christian
life
.
2.
That
I
never
thought
my selfe
better
able
to
doe
this
work
,
then
other
men
.
My
heart
knowes
,
I
am
too
little
a
Christian
,
to
doe
it
,
as
it
might
be
done
.
Onely
I
supposed
,
that
there
had
not
been
much
done
this
way
allready
.
If
my
doing
it
ill
,
may
anger
any
one
to
doe
it
better
;
I
shall
be
exceeding
well
pleased
.
I
had
been
larger
in
the
last
part
of
the
book
,
had
I
not
been
hindred
by
a
troublesome
,
and
dangerous
sicknesse
,
which
began
upon
me
when
I
began
to
print
,
and
continued
in
it's
extremity
almost
till
I
ended
.
Whatsoever
is
not
much
enough
,
or
well
enough
;
I
hope
the
Lord
will
make
amends
for
it
,
in
the
blessing
:
to
whose
protection
I
commit
you
,
and
rest
C.C.C.
June
3.
1653.
Your
Obedient
Sonne
ZACHARY
BOGAN
.
The
First
Book
.
Phil.
4
4.
Rejoyce
in
the
Lord
alway
:
and
againe
I
say
Rejoyce
.
Psal.
32.11
.
Be
glad
in
the
Lord
,
and
rejoyce
,
ye
righteous
,
and
shout
for
joy
all
ye
that
are
upright
in
heart
.
IT
were
as
easy
for
me
to
doe
,
as
any
thing
that
I
know
,
to
shew
my
reader
what
a
deale
of
mischiefe
is
done
by
Mistakes
and
Prejudices
:
how
many
godly
actions
,
and
profitable
designes
are
hindred
by
them
.
But
because
I
thinke
it
needles
to
goe
so
largly
,
I
will
take
a
narrower
compas
,
and
confine
my selfe
to
the
naming
only
of
some
of
those
mistakes
and
prejudices
which
attend
a
godly
life
;
the
chiefe
whereof
my
endevour
shall
be
in
my
ensuing
discourse
to
remove
.
They
are
such
as
these
:
That
there
is
a
necessity
of
Monkery
and
beggery
,
because
it
is
said
,
It
is
easier
for
a
Camel
to
goe
thorow
the
eye
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
kingdome
of
heaven
.
Math:
19.24
.
That
there
is
a
necessity
of
exposing
ones
selfe
to
all
manner
of
injuries
,
because
it
is
said
,
that
If
a
man
smite
me
upon
one
cheek
,
I
must
give
him
the
other
.
Math:
39.
That
there
is
a
necessity
of
starving
with
hunger
&
cold
,
and
perishing
for
want
,
because
I
must
take
no
thought
,
what
I
shall
eate
,
or
what
I
shall
drink
,
or
wherewithall
I
shall
be
cloathed
.
Math:
6.31
.
That
there
is
a
necessity
of
denying
my selfe
necessary
rest
and
recreation
,
because
I
must
be
continually
watching
and
praying
.
Mark
13.33
.
1
Pet:
4.7
.
&c
,
That
there
is
a
necessity
of
being
mine
own
enemy
,
because
I
must
deny
my selfe
.
Math:
16.24
.
That
there
is
a
necessity
of
casting
off
naturall
affection
,
because
I
must
hate
father
and
mother
,
If
I
will
be
Christ's
disciple
.
Luke
14.26
.
That
there
is
necessity
of
allowing
Rebellion
and
disobedience
to
magistrates
and
parents
,
because
I
must
obey
God
rather
then
men
.
Acts
5.29
.
That
there
is
a
necessity
of
being
strange
,
and
peevish
and
phrantique
(
and
many
other
such
things
,
as
unsuitable
,
and
inconsistent
,
&
reproachfull
,
as
they
are
thought
to
be
requisite
and
gracefull
to
the
profession
of
Christianity
)
because
the
hypocriticall
sort
of
professors
use
to
be
so
,
and
the
honester
are
and
have
been
many
times
counted
so
,
(
as
that
prophet
was
by
Jehu
2
Kings
9.11
:
and
the
rest
of
the
prophets
Jer:
29.26
.
)
I
could
name
you
up
a
great
many
more
mistaks
of
the
like
nature
,
which
like
so
many
bugbeares
,
or
lyons
in
the
way
,
either
do
Indeed
affright
the
Ignorant
,
who
know
not
what
it
is
to
be
godly
:
or
are
used
for
pretences
of
feare
by
the
slothfull
and
malicious
,
who
are
unwilling
to
travell
,
in
the
wildernes
where
people
doe
not
use
to
travell
,
although
they
might
have
manna
from
heaven
for
meat
,
and
water
out
of
the
rock
for
drink
,
which
are
helpes
sufficient
to
make
the
journey
easy
:
and
although
it
lead
to
the
land
of
Canaan
,
where
there
is
milk
and
honey
enough
to
make
sufficient
recompence
,
were
the
journey
never
so
painfull
.
And
indeed
,
I
know
not
any
thing
that
suffers
so
much
from
mistake
&
prejudice
as
a
Godly
life
;
and
it
were
easy
to
make
more
complaints
of
this
nature
.
But
I
will
name
only
one
more
,
that
which
I
think
does
as
much
mischeife
as
any
,
&
that
which
I
shall
endevour
in
this
discourse
to
remove
,
viz:
A
necessity
of
being
sad
,
and
unsociable
,
and
cynically
malancholick
,
because
it
is
said
,
Woe
unto
you
that
laugh
Luk
6.25
.
And
Blessed
are
they
that
mourne
.
Math:
5.4
.
Now
of
this
necessity
,
Godlines
hath
ever
had
the
luck
,
not
only
to
be
falsly
accused
,
but
unjustly
condemned
by
too
too
many
.
So
that
(
pity
it
is
to
see
it
)
thinking
they
shall
meet
with
nothing
but
stormes
and
tempests
,
to
disquiet
their
heads
with
;
nothing
but
rocks
of
offence
,
to
break
their
hearts
upon
;
nothing
but
gulfes
of
despaire
,
to
swallow
up
their
soules
in
:
they
resolve
a
thousand
times
rather
,
to
lye
at
anchor
in
the
haven
,
and
sleep
in
a
whole
skin
,
and
never
put
forth
at
all
,
then
upon
such
termes
.
And
no
wonder
.
For
doubtlesse
the
thought
of
Sadnesse
,
which
is
a
thing
most
avoided
of
all
,
must
needs
have
a
very
great
power
to
affright
and
deterre
;
as
the
thought
of
Joy
,
which
is
the
thing
most
desired
of
all
(
being
the
fruit
,
&
end
of
all
desires
)
hath
the
greatest
power
to
entice
and
perswade
.
Sorrow
,
and
sadnesse
,
being
against
our
natures
,
even
as
their
causes
are
;
we
cannot
chuse
but
feare
and
shunne
them
,
or
whatsoever
we
think
either
may
be
a
cause
of
them
,
or
uses
to
be
attended
with
them
.
No
wonder
,
I
say
,
that
men
are
so
loath
to
venture
upon
a
godly
life
,
when
their
Judgments
are
forestald
with
feares
of
a
sad
life
.
I
can
never
be
willing
to
doe
that
which
will
make
me
sad
:
no
more
,
then
that
which
will
make
me
sad
,
can
agree
with
my
will
:
which
if
it
did
not
disagree
with
,
I
should
never
be
sad
.
I
can
not
possibly
will
now
,
to
have
that
thing
,
which
I
know
,
when
I
have
it
,
will
make
me
will
that
I
had
it
not
.
If
there
can
be
no
Joy
in
the
having
,
there
may
not
be
a
will
,
or
a
desire
for
the
having
;
will
,
and
desire
looking
forwards
,
and
Joy
,
and
content
looking
backward
each
of
them
upon
the
same
object
.
Can
I
but
make
a
man
believe
,
he
shall
be
merry
,
when
,
he
hath
done
a
thing
,
I
shall
not
be
long
in
making
him
willing
to
doe
it
.
To
be
joyfull
,
't
is
life
,
and
more
:
for
it
is
the
very
life
of
life
.
If
a
life
be
never
so
long
,
&
high
in
honours
and
preferments
;
[
*
](A76967-e11600-b)
*
Called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ex
:
6
,
9
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
straitned
,
is
usd
for
,
to
be
grieved
Jud:
10
190
:
16
16.
Job
.
21.4
.
if
it
be
not
large
too
,
i
:
e
:
if
there
be
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
straitnesse
either
of
body
or
spirit
(
but
especially
of
spirit
)
no
free
breathing
,
and
no
enlargment
of
heart
to
enjoy
what
a
man
enjoyes
;
't
is
but
to
be
in
a
prison
in
green
fields
that
are
a
man
's
own
;
where
it
is
so
much
the
worse
,
because
he
is
so
much
the
more
vex'd
,
to
see
so
much
the
more
of
that
which
he
hath
,
and
cannot
enjoy
.
If
therefore
.
I
will
leave
the
men
,
that
use
these
pretences
,
altogether
without
excuse
;
I
must
make
it
appeare
that
their
pretences
are
false
,
and
that
there
is
no
such
thing
as
they
feare
,
or
believe
,
or
would
willingly
have
to
be
true
.
Now
that
it
is
false
,
and
that
it
is
no
way
necessary
for
a
christian
to
be
more
sad
then
other
men
;
if
there
were
no
other
argument
,
it
were
sufficiently
proved
by
this
,
that
it
is
(
in
the
Scripture
above
writen
)
enjoyned
as
a
duty
(
or
at
least
exhorted
unto
as
a
possibility
)
to
rejoyce
.
Now
if
God
command
a
thing
to
be
done
,
it
may
be
done
and
it
is
not
necessary
to
doe
the
contrary
.
But
yet
because
you
are
apt
to
think
his
commands
greivous
;
and
to
look
upon
him
as
an
austere
man
,
that
taketh
up
where
he
laid
not
down
&c
:
to
make
it
appeare
to
the
contray
,
&
that
there
is
good
reason
for
it
,
we
will
consider
a
little
how
the
case
stands
with
a
godly
man
;
what
he
is
,
or
what
he
hath
,
that
it
should
be
expected
he
should
be
alwaies
rejoycing
;
or
what
cause
he
hath
,
why
he
should
be
merrier
then
other
men
.
My
method
therefore
shall
be
this
.
First
I
shall
shew
you
the
grounds
,
and
causes
of
his
mirth
.
Secondly
I
shall
answer
the
maine
objection
concerning
Affliction
.
After
that
,
I
shall
shew
you
the
Nature
of
his
mirth
;
when
I
shall
tell
you
,
that
he
hath
not
only
better
causes
of
mirth
,
then
a
wicked
man
,
(
whom
you
think
to
be
the
only
man
that
lives
a
merry
life
)
but
better
mirth
,
when
he
hath
it
.
And
lastly
I
shall
speak
somwhat
to
shew
,
what
cause
there
is
of
sorrowe
,
and
what
sorrowes
there
are
in
a
wicked
life
,
and
how
imperfect
,
and
vaine
the
joy
is
,
that
wicked
men
have
.
Now
the
causes
that
a
godly
man
hath
to
be
joyfull
,
and
the
helps
&
meanes
he
hath
to
make
him
merry
,
are
either
from
the
goodnesse
of
the
Condition
in
which
he
is
,
or
the
goodnesse
of
the
Conditions
,
and
habits
,
and
graces
,
which
are
in
him
.
For
the
state
and
Condition
in
which
he
is
;
First
[
*
](A76967-e12220-b)
*
First
ground
,
Good
Company
.
it
is
such
,
as
,
let
him
be
where
he
will
be
,
he
can
never
be
without
good
company
;
and
that
,
every
one
will
say
,
is
a
very
good
helpe
for
a
merry
life
.
Now
the
company
which
I
meane
,
is
,
First
,
God
the
father
:
who
[
*
](A76967-e12260-b)
*
By
adoption
out
of
love
.
See
View
of
Threats
the
last
words
.
et
p
914.
is
his
father
,
&
therefore
willing
;
&
God
all
sufficient
,
&
therefore
able
,
to
comfort
him
.
He
is
the
God
of
Consolation
from
whom
all
comfort
comes
.
In
his
company
and
presence
even
upon
earth
,
while
we
are
at
his
left
hand
(
or
while
we
sit
on
his
footstoole
)
is
joy
,
as
long
as
the
time
lasts
;
but
at
his
right
hand
are
ravishing
delights
and
pleasures
,
and
that
for
evermore
.
Psal:
16.11
.
What
an
extraordinary
comfort
must
it
needs
be
,
to
have
the
enjoyment
of
such
good
company
,
of
which
a
man
can
never
be
depriv'd
,
nor
be
weary
,
nor
so
much
as
feare
that
he
shall
be
!
Such
company
God
is
.
But
you
will
say
perhaps
,
this
is
but
a
phancy
of
yours
,
that
a
man
can
have
joy
in
the
company
of
God
.
For
,
if
he
goe
down
to
Hell
,
he
will
find
him
there
also
.
Psal:
139.8
.
And
upon
what
ground
can
I
take
delight
in
his
countenance
,
who
seeth
all
things
?
I
answer
,
It
is
true
indeed
,
It
is
possible
,
God
may
be
with
thee
,
&
yet
notwithstanding
all
the
while
,
he
may
not
be
with
thee
,
but
against
thee
.
He
might
be
present
with
thee
,
not
as
a
companion
,
or
a
friend
,
to
watch
over
thee
,
that
no
other
thing
may
doe
thee
hurt
:
but
as
an
observer
,
&
an
enemy
,
to
watch
for
;
&
spy
thy
faults
to
doe
thee
hurt
himselfe
.
But
if
he
be
present
with
thee
indeèd
,
so
as
thou
art
also
present
with
him
,
(
which
can
hardly
be
said
of
a
wicked
man
)
and
if
thou
art
not
only
under
the
sight
of
his
Countenance
,
so
as
to
be
seen
by
him
;
but
also
in
the
light
of
his
Countenance
too
,
so
as
to
see
him
againe
,
and
enjoy
communion
and
fellowship
with
him
,
through
his
spirit
;
certainely
if
any
condition
in
the
world
will
make
thee
merry
,
this
will
.
Job
,
when
he
speakes
of
the
comfortable
condition
,
of
a
man
that
God
hath
delivered
from
going
down
into
the
pit
from
his
bed
of
sicknesse
;
after
the
mention
of
other
blesings
given
him
to
recompence
his
misery
,
addes
it
as
a
complement
of
his
happinesse
,
that
He
shall
see
the
face
of
God
with
joy
ch:
33.26
.
(
Happy
sicknesse
,
that
is
attended
with
such
a
consequent
.
)
David
speaks
more
then
once
,
&
more
then
twice
,
of
God's
countenance
;
as
of
that
wherein
he
took
more
comfort
,
then
in
all
the
world
besides
.
There
be
many
that
say
,
who
will
shew
us
any
good
?
Lord
lift
thou
up
the
light
of
thy
COUNTENANCE
upon
us
.
Ps:
4
6.
For
thou
hast
made
him
most
blessed
for
ever
,
thou
hast
made
him
exceeding
glad
with
thy
COUNTENANCE
.
Ps:
21.5
.
See
how
he
magnifies
it
Ps:
42.5
.
Ps:
44.3
.
Ps:
89.15
.
(
For
though
it
be
metaphorically
used
for
,
favour
,
yet
is
the
speech
not
all
metaphor
;
&
that
well
experienced
Christians
will
tell
you
.
)
when
a
man
would
think
his
sighes
would
have
been
many
,
&
his
heart
would
have
fainted
for
sorrow
by
reason
of
trouble
;
what
course
takes
he
to
make
himselfe
merry
?
He
sets
the
Lord
alwaies
before
his
face
.
Saith
he
,
I
have
set
the
Lord
alwaies
before
me
;
Because
he
is
at
my
right
hand
I
shall
not
be
moved
.
Therefore
my
heart
is
glad
,
and
my
glory
rejoyceth
:
my
flesh
also
shall
rest
in
hope
.
Psal:
16.8.9
.
The
words
are
cited
by
Peter
Act:
2
,
25
:
&
other
words
joyned
with
them
vers:
27
,
28
:
where
also
in
the
end
of
the
28
verse
it
is
said
,
Thou
shalt
make
me
full
of
joy
with
thy
COUNTENANCE
.
Job
speakes
of
seeing
God's
face
;
and
David
speakes
of
setting
the
Lord
before
him
.
And
indeed
,
it
would
be
small
cause
of
joy
for
a
man
when
God
is
with
him
,
to
have
his
backe
towards
him
:
to
be
in
his
presence
so
as
not
to
enjoy
his
company
.
If
my
friend
see
me
,
&
I
cannot
see
him
againe
;
what
comfort
is
it
to
me
that
he
sees
me
?
'T
is
rather
so
much
vexation
.
'T
is
not
what
another
thing
does
to
me
:
neither
is
it
what
another
thing
is
,
if
that
be
all
;
that
can
make
me
merry
.
I
must
doe
somewhat
my selfe
,
Use
,
and
enjoy
,
and
improve
that
which
I
have
.
For
what
is
the
noone
light
to
a
blind
man
?
or
the
most
nourishing
food
put
into
a
dead
man's
mouth
?
I
must
see
God
,
as
well
as
he
see
me
.
And
I
must
see
him
in
love
,
and
peace
,
and
so
enjoy
him
;
or
else
,
I
shall
never
be
the
better
;
as
I
can
never
be
better
,
then
when
I
doe
so
.
And
even
so
Godly
men
doe
through
the
spirit
.
For
as
God
sets
them
before
his
face
,
as
a
father
does
his
child
,
to
looke
to
it
that
it
take
no
hurt
,
Ps:
41
,
12
:
[
*
](A76967-e12780-b)
*
And
set
test
me
before
thy
face
for
ever
.
so
they
againe
like
little
children
not
able
to
stand
alone
,
keep
continuall
looking
upon
him
;
smiling
,
and
rejoycing
,
because
though
they
themselves
are
weake
,
yet
he
,
they
know
,
can
and
will
stretch
forth
an
almighty
hand
whensoever
they
are
ready
to
fall
,
Psal:
16.8
.
[
a
](A76967-e12800-b)
a
Because
he
is
at
my
right
hand
I
shall
not
be
moved
.
Now
doe
but
consider
.
Can
it
be
lesse
then
unspeakable
comfort
,
for
men
to
be
still
in
the
presence
of
a
just
and
powerfull
God
,
who
will
not
see
them
wronged
;
of
a
bountifull
God
,
who
will
not
see
them
want
,
and
of
a
loving
tender
hearted
God
,
who
cannot
endure
to
see
them
sad
,
but
to
prevent
it
,
will
continually
[
*
](A76967-e12810-b)
*
Lev
:
26.11
,
12.
2
Cor:
6.26
.
walke
in
them
,
and
dwell
in
them
,
&
never
leave
them
alone
.
But
what
doe
I
tell
you
of
having
God's
presence
(
so
as
all
the
creatures
have
:
only
they
want
the
enjoymēt
of
him
)
when
I
might
tell
you
of
being
hid
in
the
secret
of
his
presence
.
For
thus
David
speakes
of
those
that
feare
God
,
Thou
shalt
hide
them
in
the
secret
of
thy
presence
from
the
pride
of
man
,
thou
shalt
keep
them
secretly
[
a
](A76967-e12880-b)
a
See
Psal:
91.1
.
in
a
pavilion
from
the
strife
of
tongues
.
Psal:
31.20
.
Hereupon
he
calls
them
God's
Hidden
ones
,
Psal:
83.3
.
Godly
men
are
God's
Jewells
:
[
b
](A76967-e12920-b)
b
Mal:
3.17
.
which
he
bought
with
a
high
price
,
even
the
Highest
priests
own
bloud
.
And
therefore
,
doubtlesse
,
they
are
higly
priz'd
,
and
curiously
kept
,
and
sure
to
be
safe
.
He
is
as
tender
of
them
,
as
a
man
can
be
of
the
apple
of
his
eye
.
Zach:
2.8
.
They
are
his
anointed
and
consecrated
ones
,
whom
he
hath
set
apart
for
himselfe
.
Psal:
4.3
.
So
that
he
will
not
have
any
thing
else
to
have
part
in
them
:
much
lesse
will
he
allow
them
to
be
touched
by
the
hand
of
violence
.
Touch
not
mine
anointed
&c.
Psal:
105.15
.
Little
doe
the
men
of
the
world
think
,
how
near
the
Saints
,
even
while
they
are
here
on
earth
,
are
to
God
that
dwelleth
in
heaven
.
David
saith
of
the
children
of
Israel
that
they
were
a
people
neare
unto
him
.
Ps:
148.14
.
They
were
as
neare
to
him
,
as
a
man's
girdle
is
to
his
loines
Jer:
13.11
.
[
*
](A76967-e13040-b)
*
As
a
girdle
cleaveth
to
the
loins
of
a
man
,
so
have
I
caused
to
cleave
unto
me
the
whole
house
of
Israel
.
They
cannot
want
any
thing
,
but
he
will
be
sure
to
know
of
it
:
and
they
shall
not
desire
any
thing
,
but
he
will
be
ready
at
hand
to
give
it
.
He
hath
so
much
power
for
them
,
and
so
much
love
towards
them
;
that
in
what
condition
so
ever
they
are
,
he
is
able
,
and
willing
to
be
what
they
stand
in
need
of
,
even
all
in
all
.
They
are
his
sheep
:
And
he
is
their
shepheard
in
the
wildernesse
,
to
lead
them
to
the
green
pastures
.
Psal:
23.1
.
A
shadow
to
hide
them
from
the
heat
of
persecution
.
Psal:
91.1
.
A
hiding
place
to
run
to
from
the
wolves
.
Psal:
31.20
.
They
shall
not
want
help
,
nor
protection
,
nor
any
thing
else
,
so
long
as
they
are
like
sheep
harmelesse
and
quiet
;
and
desire
but
to
defend
themselves
:
for
I
must
confesse
,
I
know
of
but
little
helpe
they
have
promised
them
in
offending
others
.
Neither
is
it
a
thing
they
ought
,
or
doe
desire
to
have
.
If
others
offend
them
,
they
are
told
,
that
God
will
be
their
buckler
&
their
shield
.
Ps:
3.3
:
and
their
fortresse
.
Ps:
31.3
.
Ps:
144.2
.
But
If
they
will
offend
others
,
he
doth
not
say
,
he
will
be
their
speare
,
or
their
sword
.
Now
a
man
that
is
of
a
peaceable
disposition
,
(
as
a
true
Christian
certainly
is
,
above
any
in
the
world
)
if
he
can
but
be
defended
and
protected
from
harme
himselfe
,
I
le
warrant
you
,
he
will
be
merry
enough
,
&
trouble
no
body
.
And
how
can
there
be
bee
or
protection
desired
then
,
what
a
godly
man
hath
?
For
(
as
I
told
you
)
God
himselfe
is
his
fort
.
And
he
is
such
a
fort
,
as
cannot
be
scaled
:
for
he
is
higher
then
the
highest
,
and
there
is
not
a
higher
then
he
.
Eccle:
5.8
.
And
such
a
fort
,
as
is
[
*
](A76967-e13260-b)
*
Be
thou
my
strong
habitation
whereunto
I
continually
resort
.
Psal:
71.3
.
never
shut
to
him
,
let
him
come
when
he
will
;
And
alwaies
near
to
him
,
let
him
be
where
he
will
;
for
being
every
where
he
must
needs
be
a
very
present
help
in
trouble
.
Ps:
46.1
.
The
ūgodly
are
nothing
so
.
But
are
like
a
Cony
,
that
being
a
great
way
off
from
his
bury
,
knows
not
wich
way
to
take
,
and
shifting
some
times
to
this
bush
,
and
sometimes
to
that
,
and
sometimes
to
a
shallow
hole
,
imagines
himself
safe
enough
,
(
though
doubtles
if
it
ever
come
to
his
remembrance
,
he
thinks
he
should
be
more
safe
in
his
bury
.
)
But
all
these
refuges
prove
but
so
many
traps
,
&
he
is
so
much
the
more
easily
taken
.
Farther
yet
.
The
godly
are
not
happy
only
with
the
secret
of
God's
presence
,
in
which
they
are
hid
:
but
with
the
presence
of
his
secrets
;
which
they
are
not
concealed
.
The
secret
of
the
Lord
is
with
them
that
feare
him
.
Psal:
25.14
.
O
the
glorious
ravishing
things
,
that
are
to
be
had
in
God
,
for
the
soules
of
those
that
follow
after
him
;
zelous
,
unwearied
soules
,
not
entertaining
only
,
but
with
incessant
workings
of
affection
maintaining
communion
with
him
.
I
know
the
men
of
the
world
,
because
there
is
nothing
that
they
know
of
,
(
having
but
the
Spirit
of
the
world
,
which
cannot
discerne
the
things
of
God
)
think
think
there
are
no
such
things
at
all
as
godly
men
usually
talke
of
;
and
take
them
but
for
phancies
.
But
I
am
confident
,
and
I
can
guesse
somewhat
,
by
what
I
my selfe
have
tasted
,
that
they
[
*
](A76967-e13340-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
are
things
which
neither
eye
hath
seen
,
nor
eare
heard
,
and
that
have
not
entered
into
the
heart
of
man
,
which
God
hath
prepared
for
them
that
love
him
.
1
Cor:
2.9
.
Now
he
revealeth
many
of
these
things
unto
the
godly
by
his
Spirit
.
For
the
spirit
searcheth
all
things
,
yea
the
deepe
things
of
God
;
that
they
might
know
the
things
that
are
freely
given
them
of
God
,
vers:
10.19
:
of
the
same
chapter
.
God
is
not
such
company
to
the
Saints
,
as
they
are
many
times
to
one
another
,
i.e.
strange
,
and
as
if
he
knew
them
not
.
No
,
he
is
free
,
and
familiar
,
and
opens
his
very
herat
to
them
,
Now
seeing
it
is
so
,
how
can
it
otherwise
be
,
then
that
the
voice
of
salvation
,
should
be
in
the
tabernacles
of
the
righteous
?
Psal:
118.15
.
Nay
,
I
will
say
with
the
Prophet
(
whose
words
these
are
)
without
any
doubting
,
that
,
were
there
nothing
else
,
upon
this
ground
that
God
is
theirs
,
The
righteous
shall
(
or
,
will
)
be
glad
in
the
Lord
,
and
all
the
upright
in
heart
shall
glory
.
Ps:
64.10
.
I
say
,
upon
this
ground
,
that
God
is
theirs
;
For
if
I
could
not
say
this
of
them
,
I
could
say
but
little
else
to
the
purpose
.
Neither
can
they
say
any
thing
else
for
themselves
,
why
they
should
rejoice
,
but
either
this
,
or
in
relation
to
this
.
For
what
ever
joy
they
have
in
other
things
(
wherein
in
I
deny
not
but
they
have
a
great
deale
,
which
the
carnall
man
knowes
not
of
)
it
is
not
so
much
in
those
things
,
as
in
God
by
them
,
that
they
rejoice
;
who
is
still
the
gladnesse
,
or
the
life
and
soule
of
their
joy
.
Psal:
[
*
](A76967-e13500-b)
*
Unto
God
my
exceeding
joy
.
Heb:
the
gladnesse
of
my
joy
.
43.4
.
Without
him
their
joy
would
either
dye
of
it selfe
in
the
birth
,
or
be
destroyed
in
the
cradle
by
some
outward
crosses
.
Whether
it
be
joy
or
content
,
or
any
other
thing
,
he
is
[
*
](A76967-e13550-b)
*
In
Gen:
33.
where
according
to
our
translation
,
Esau
told
Jacob.
I
have
enough
,
in
the
Hebrew
it
is
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
much
v.
9
:
but
where
according
to
the
same
trans
:
Jacob
told
Esau
so
much
,
it
is
in
the
Heb.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
.
enough
without
any
thing
else
,
and
any
thing
else
is
too
little
without
him
.
Happy
indeed
are
the
people
that
have
their
garners
full
,
and
are
in
peace
,
and
worldly
prosperity
,
saith
David
,
Psal:
144.12.13
,
14.
And
so
every
one
will
count
them
.
But
yet
however
,
saith
he
in
the
same
Psalme
vers.
15
,
I
say
,
Happy
are
the
people
which
have
the
Lord
for
their
God
.
As
if
he
had
said
,
This
is
something
indeed
,
but
all
this
is
nothing
worth
,
unlesse
men
have
the
Lord
for
their
God
.
Or
,
this
is
no
matter
of
joy
to
a
people
,
but
as
it
is
a
signe
that
they
have
the
Lord
for
their
God
.
Such
is
the
goonesse
of
God
,
and
so
delightfull
is
he
to
the
soule
that
enjoyes
him
,
that
even
his
very
name
is
enough
to
make
him
merry
but
to
think
of
it
.
In
thy
name
shall
they
rejoyce
.
Psal:
89.16
.
With
what
griefe
doth
Hezekiah
repeat
his
name
,
Jah
!
I
shall
not
(
saith
he
)
see
Jah
Jah
in
the
Land
of
the
Living
.
Isa:
38.11
.
But
then
in
the
second
place
,
besides
the
company
of
God
the
father
,
they
have
also
the
company
of
God
the
Son
,
who
is
their
elder
brother
and
their
spouse
,
and
their
Advocate
,
alwaies
ready
to
plead
their
satisfaction
made
by
his
death
upon
the
Cross
.
There
is
cause
enough
for
mirth
,
upon
less
relation
to
a
Bridegroom
,
then
to
be
the
bride
herselfe
.
For
(
saith
our
Saviour
)
can
the
children
of
the
bride-chamber
mourne
,
as
long
as
the
Bridegroome
is
with
them
?
Mat
:
9.15
.
Our
Saviour
said
so
in
the
time
of
his
abasement
,
when
he
was
a
man
of
sorrowes
.
And
may
it
not
be
much
more
rather
said
now
,
(
now
that
be
is
exalted
farre
above
all
principalities
and
powers
,
and
where
there
is
nothing
but
joy
,
)
Can
the
spouse
of
the
bridegroome
mourne
as
long
as
the
bridegroom
is
with
her
?
For
with
us
he
is
;
and
in
a
more
comfortable
manner
,
then
he
could
be
with
those
,
to
whom
he
spake
those
former
words
.
He
is
much
more
Immanuel
now
,
then
he
was
then
.
His
comming
the
second
time
,
must
needs
be
much
more
joyfull
,
then
his
first
comming
.
Then
he
himselfe
only
was
come
.
Now
he
is
come
,
and
the
Spirit
too
(
who
is
now
come
with
greater
grace
[
a
](A76967-e13930-b)
a
God
did
work
by
his
Spirit
before
.
and
manifestation
,
as
Princes
use
where
they
come
in
person
.
)
And
now
his
comming
is
altogether
to
the
heart
,
(
by
the
Spirit
:
[
*
](A76967-e13950-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Cor
3.18
.
The
Lord
is
that
spirit
,
vers:
17.
)
where
he
cannot
come
,
but
he
must
needs
make
the
party
to
whose
heart
he
comes
exceeding
joyfull
.
The
Comforter
was
not
then
come
neither
could
he
come
till
Christ
was
gone
,
Joh:
16.7
.
(
For
what
need
of
comfort
,
for
the
absence
of
a
friend
till
the
friend
be
gone
?
)
And
our
Saviour
himselfe
told
his
disciples
;
And
ye
now
therefore
have
sorrow
:
but
I
will
see
you
againe
,
and
your
heart
shall
rejoyce
,
and
your
joy
no
man
takes
from
you
,
vers:
22.
Christ's
comming
the
second
time
is
after
he
hath
been
with
his
father
&
our
father
.
Joh:
10.17
.
And
who
is
there
,
that
loves
his
father
,
but
will
be
exceeding
joyfull
to
receiv
one
that
coms
from
him
?
His
disciples
that
were
with
him
before
his
death
,
might
have
joy
while
he
was
with
them
:
but
not
without
sorrow
,
&
feare
of
sorrow
and
for
his
going
away
from
them
.
But
we
have
no
cause
of
such
feares
.
For
with
us
he
will
be
alway
to
the
end
[
*
](A76967-e14040-b)
*
Mat
:
28.20
.
His
presence
we
have
;
but
indeed
it
is
invisible
.
and
therefore
his
last
comming
is
usually
called
appearance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Tim:
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Revelation
,
1
Cor:
1.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
manifestation
,
Col:
3
4.
of
the
world
.
(
not
only
to
the
end
of
the
world
,
but
till
that
time
without
intermission
.
)
Well
if
thou
sayst
that
Christ
is
absent
,
)
as
I
confesse
he
is
in
his
body
,
for
the
heavens
must
receive
him
till
the
times
of
restitution
of
all
things
;
)
yet
even
so
would
he
afford
matter
of
joy
in
abundance
,
to
him
that
considers
what
he
is
doing
in
his
absence
.
We
are
never
troubled
at
the
absence
of
a
friend
,
when
he
is
about
a
businesse
necessarily
to
be
done
,
and
to
be
done
for
us
,
and
which
none
but
he
can
doe
:
especially
,
if
we
know
the
time
of
his
absence
will
be
very
short
.
The
busines
which
I
meane
,
is
the
businesse
of
an
Advocate
:
and
who
will
be
sorry
,
(
though
his
advocate
be
his
brother
)
because
his
brother
is
absent
,
if
he
be
absent
about
his
businesse
,
and
that
businesse
be
a
businesse
of
life
and
death
.
But
as
I
said
before
,
Jesus
Christ
is
present
by
the
Spirit
.
And
by
helpe
of
that
Spirit
to
enjoy
communion
with
the
father
and
him
,
is
matter
of
joy
beyond
expression
.
John
had
this
opinion
of
it
,
and
therefore
as
it
were
in
a
boasting
manner
of
speech
,
'
tells
those
to
whom
he
wrote
his
Epistle
,
after
he
had
exhorted
them
to
communion
with
himselfe
,
And
truly
our
fellowship
[
*
](A76967-e14250-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
with
the
father
,
and
with
his
Son
Jesus
Christ
.
And
these
things
write
[
*
](A76967-e14280-b)
*
I
see
no
reason
for
Beza's
,
sit
(
communio
)
let
it
be
,
because
of
these
words
.
I
unto
you
that
your
joy
may
be
full
.
1
Joh:
1.3.4
.
Now
the
Spirit
is
a
third
person
,
whose
company
Christians
enjoy
,
and
upon
the
account
whereof
their
condition
affords
them
matter
of
rejoycing
.
For
although
they
enjoy
the
Father
and
the
Son
by
the
Spirit
,
yet
may
I
well
put
this
for
a
third
enjoyment
,
because
they
enjoy
the
two
first
but
by
hope
,
and
desire
,
and
by
meanes
of
the
Spirit
,
(
which
they
shall
not
have
such
need
to
doe
when
they
come
to
Heaven
;
)
but
the
Spirit
they
enjoy
immediatly
,
(
and
it
workes
immediatly
upon
them
,
and
not
by
objects
only
:
for
that
is
rather
the
businesse
of
God's
providence
,
then
the
Spirit
.
)
Now
can
it
be
imagined
that
a
man
can
live
a
sad
life
,
that
hath
a
Comfortour
not
only
with
him
,
but
within
him
;
as
our
Saviour
told
his
disciples
,
He
dwelleth
with
you
and
shall
be
in
you
,
Joh:
14.17
.
Must
it
not
needs
be
a
great
helpe
to
joy
,
to
one
that
is
travelling
to
Heaven
,
I
say
not
to
be
led
by
the
hand
,
but
in
a
manner
carried
on
towards
his
home
?
To
have
a
word
constantly
behind
him
saying
,
This
is
the
way
,
walke
in
it
,
whensoever
he
shall
turn
either
to
the
right
hand
or
to
the
left
?
Isa:
30.21
.
When
there
is
so
great
danger
of
errour
,
and
the
danger
of
errour
is
so
great
,
to
have
for
his
guide
the
Spirit
of
truth
within
him
?
Joh:
14.17
.
chap
:
15.26
.
chap
:
16.12
.
Is
it
nothing
think
you
,
for
one
that
was
once
under
the
law
of
sinne
and
death
,
now
to
live
,
and
be
led
by
a
Spirit
of
life
?
Rom:
8
2.
Is
it
so
slight
a
cause
of
joy
,
think
you
,
for
one
that
was
once
a
poore
ignorant
soule
,
and
seeth
millions
round
about
him
remaining
in
that
condition
,
perhaps
for
ever
;
to
have
the
Spirit
of
wisedome
and
revelation
:
to
have
the
eyes
of
his
understanding
enlightned
,
so
as
to
know
what
is
the
hope
of
God's
calling
,
and
what
the
glory
of
his
inheritance
in
the
Saints
:
and
what
is
the
exceeding
greatnesse
of
his
power
towards
believers
,
who
believe
according
to
the
working
of
his
mighty
power
,
Eph:
1
17.18.19
.
Can
there
be
a
more
joyfull
thing
,
to
a
man
that
was
once
only
under
the
law
,
a
meere
servant
,
and
continually
in
feare
;
[
*
](A76967-e14590-b)
*
Heb:
2.15
.
Luk.
1.74
.
not
only
to
be
adopted
,
and
to
have
his
condition
changed
;
but
to
have
a
Spirit
of
Adoption
within
him
,
to
give
him
an
enjoyment
and
sence
of
his
condition
,
and
enabling
him
to
looke
boldly
upon
God
and
call
him
Abba
father
?
Rom:
8.15
.
Is
it
so
small
a
matter
of
comfort
,
think
you
,
for
one
that
is
in
continuall
need
,
&
hath
occasion
to
pray
to
God
,
but
knowes
not
how
to
pray
as
he
ought
:
to
have
such
a
one
within
him
as
the
Spirit
himselfe
,
to
make
intercession
for
him
?
Rom:
8.26
.
Is
it
not
matter
of
joy
,
think
you
,
for
one
that
hath
a
great
burden
of
sinne
lying
upon
him
,
and
would
faine
be
eased
;
while
others
by
insensibility
,
and
death
in
sins
and
trespasses
,
lye
still
,
and
stir
not
at
all
:
to
have
the
Spirit
himselfe
(
who
is
set
opposite
of
[
*
](A76967-e14680-b)
*
Gal:
5.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
purpose
to
sinne
and
the
flesh
to
keep
them
in
subjection
)
continually
within
him
enabling
him
to
mortifie
the
deeds
of
the
body
;
that
he
may
live
?
Rom:
8.13
.
Hath
not
he
by
much
the
start
of
the
men
of
the
world
,
for
mirth
;
who
in
times
of
persecution
,
and
scandall
,
when
feare
,
&
love
of
the
world
carrie
others
that
are
hypocrites
cleane
away
,
hath
continually
within
him
a
Spirit
,
not
of
feare
,
but
of
power
,
and
love
,
and
of
a
sound
mind
to
hold
him
fast
?
2
Tim:
1.7
.
Is
this
comfort
of
God
small
,
for
men
not
only
to
have
eternall
life
given
[
*
](A76967-e14770-b)
*
Job
,
15.11
.
them
in
a
free
bargaine
,
or
covenant
of
grace
;
and
not
to
have
earnest
only
;
but
to
have
for
earnest
,
the
earnest
of
the
[
*
](A76967-e14790-b)
*
2
Cor.
5.5
.
Perhaps
best
interpreted
appositively
,
The
Spirit
for
an
earnest
.
As
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
seale
of
circumcision
,
Rom:
4.11
.
A
manner
of
expression
in
most
languages
:
as
in
Hebr.
Gen:
15.18
:
Ezek:
3.13
.
&c
:
Spirit
?
You
may
judge
what
sweet
cheerfull
company
the
Spirit
is
,
by
his
fruits
,
The
fruits
of
the
Spirit
are
love
,
joy
,
peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meeeknesse
,
temperance
,
Gal:
5.22.23
.
I
know
that
carnall
men
,
who
are
yet
in
the
world
,
and
not
chosen
out
[
a
](A76967-e14900-b)
a
Joh:
15.19
.
of
it
,
will
be
ready
to
laugh
at
you
,
if
you
tell
them
thus
much
,
and
will
not
by
any
meanes
be
brought
to
believe
what
I
have
said
of
the
Spirit
,
(
which
is
a
thousand
times
too
short
,
&
I
am
too
young
a
Christian
to
speak
sufficiently
of
it
)
because
they
see
him
not
,
neither
know
him
.
Joh:
14.17
.
But
the
godly
know
him
:
and
though
they
see
him
not
,
yet
they
doe
find
continually
by
experience
,
that
he
dwelleth
with
them
and
is
in
them
,
(
as
it
is
in
the
same
place
.
)
4ly
,
Besides
the
company
of
God
(
lest
he
should
complaine
of
too
great
distance
,
betwixt
him
and
his
company
.
)
A
godly
man
hath
the
conpany
of
ANGELLS
;
Creatures
,
as
well
as
himselfe
:
and
though
in
their
nature
his
superiours
,
yet
in
their
office
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
merely
ministring
spirits
,
sent
forth
to
minister
for
them
,
who
shall
be
heires
[
a
](A76967-e15000-b)
a
Or
,
that
shall
inherit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
heires
already
,
Ro:
8.17
.
of
salvation
,
Heb:
1.14
.
For
the
number
,
how
many
every
Christian
[
b
](A76967-e15060-b)
b
See
more
in
the
View
of
Threats
in
the
ch:
of
Enemies
of
God's
Church
hath
;
I
dare
not
undervalue
their
condition
,
and
respect
with
God
,
to
say
they
have
but
one
a
piece
:
But
rather
think
,
they
are
so
farre
from
having
the
number
stinted
so
low
,
that
it
is
not
stinted
at
all
,
but
they
may
have
more
and
more
,
as
their
need
increaseth
,
even
to
Mahanaim
,
enough
to
make
a
campe
,
if
there
be
occasion
;
as
well
as
Jacob
[
*
](A76967-e15110-b)
*
Gen:
32.2
.
and
[
a
](A76967-e15130-b)
a
2
Kin.
6.17
.
Elisha
.
'T
is
true
,
we
read
of
but
one
Angell
for
all
the
Israelites
,
Exod
23
:
But
that
Angel
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Angell
of
his
presence
[
b
](A76967-e15190-b)
b
Perhaps
,
ment
by
,
presence
,
Ex
:
33.14
.
otherwise
interpreted
by
Moses
v.
15.
(
or
face
)
Isa:
63.9
.
his
chief
Servant
(
Zach:
3.8
.
)
who
was
next
to
him
,
&
continually
saw
[
*
](A76967-e15270-b)
*
Esh
,
1.14
.
his
face
:
nay
he
was
the
expresse
Image
of
his
person
(
and
so
the
fitter
Angell
of
his
face
or
presence
.
)
and
although
he
be
called
by
occasion
an
Angel
,
for
what
he
did
;
yet
he
had
another
name
from
what
he
was
,
by
inheritance
,
the
name
of
a
Son
,
Heb:
1.4.5
.
If
God
sent
his
Son
,
it
is
likely
he
sent
the
more
Angels
to
attend
him
.
But
David
absolutely
saith
,
that
The
Angel
[
b
](A76967-e15380-b)
b
For
Angells
An
enallage
of
the
singular
number
for
the
plurall
;
usuall
in
the
Heb:
as
Exod:
33.38
.
Lev
:
11.2
.
&c.
of
the
Lord
encampeth
round
about
them
that
fearchim
,
&
delivereth
them
,
Psal:
34.7
.
I
will
not
rub
the
questions
,
whether
these
Angells
can
contract
themselves
,
and
whether
they
can
subsist
in
a
point
,
and
so
stand
together
the
better
in
so
great
a
number
,
neither
:
will
I
trouble
my selfe
to
examine
,
whether
they
are
in
such
or
such
a
place
in
their
substance
,
or
only
in
their
vertue
and
operation
.
But
this
the
godly
man
may
assure
himselfe
of
:
that
whensoever
he
shall
want
their
help
;
in
spite
of
doores
,
and
locks
,
and
barres
,
he
may
have
it
in
a
moments
warning
.
For
there
is
no
impediment
,
either
for
want
of
power
,
because
they
are
Spirits
;
or
from
want
of
good
will
,
both
because
it
is
their
duty
,
and
because
they
beare
an
affection
to
him
;
not
only
rejoycing
at
his
first
conversion
,
Luk
15
,
10
;
but
(
I
dare
confidently
affirme
)
alwaies
disposed
with
abundance
of
cheerefullnesse
,
to
doe
any
thing
for
him
.
I
cannot
let
passe
some
words
I
remember
of
Origen's
[
*
](A76967-e15470-b)
*
Hom:
in
Ezek:
1.
to
this
purpose
,
as
I
have
them
from
his
interpreter
.
He
brings
in
the
Angells
speaking
after
this
manner
,
Si
ille
descendet
&
descendet
in
corpus
:
Si
mortali
indutus
est
carne
,
&
sustinuit
carnem
,
&
pro
hominibus
mortuus
est
;
quid
nos
quiescimus
?
quid
parcimus
nobis
?
eia
,
omnes
angeli
descendamus
è
Coelo
.
If
he
(
meaning
the
Son
of
God
)
went
downe
,
and
went
downe
into
a
body
,
&
was
cloathed
with
flesh
,
and
indured
it's
infirmityes
,
and
dyed
for
men
,
what
doe
we
stand
still
for
?
Come
let
's
all
downe
from
heaven
together
.
Well
,
you
see
by
this
time
,
what
good
company
a
godly
man
alwaies
hath
to
converse
with
:
even
no
worse
then
the
eternall
Trinity
,
and
the
immortall
Angells
;
such
company
as
he
enjoyes
most
,
when
the
world
thinks
he
is
alone
.
I
might
have
mentioned
the
company
of
Saints
also
,
(
exceeding
comfortable
company
:
especially
at
such
time
as
they
meet
together
,
either
for
the
worship
of
God
;
or
for
holy
conference
,
and
communicating
to
one
another
their
experiences
of
the
love
of
God
.
)
But
,
because
the
greatest
part
of
his
life
,
he
is
without
it
;
I
had
rather
,
he
should
make
his
boast
of
the
other
;
which
unlesse
by
his
own
default
,
he
may
alwaies
enjoy
,
and
there
is
nothing
that
can
deprive
him
of
it
.
Now
if
a
man
have
such
company
,
and
yet
cannot
be
merry
;
I
will
impute
it
to
the
highth
of
his
folly
,
and
negligence
in
improving
his
priviledges
;
rather
then
to
the
depth
of
his
melancholy
,
as
if
he
had
no
remedy
sufficient
to
remove
it
.
For
my
part
(
and
I
wonder
no
more
are
of
my
mind
.
)
I
can
at
no
time
think
of
the
godly
man's
condition
upon
this
account
,
but
presently
,
I
admire
his
unspeakable
happinesse
herein
.
If
a
[
*
](A76967-e15630-b)
*
Psal:
4.4
.
Heathen
were
able
to
say
,
never
lesse
alone
,
then
when
he
was
alone
:
how
much
more
he
?
For
,
besides
that
he
can
commune
with
his
own
heart
[
*
](A76967-e15670-b)
*
1
Joh:
3.20
.
(
that
which
a
wicked
man
is
as
loath
to
doe
,
as
a
malefactour
can
be
to
commune
with
the
Judge
:
for
his
own
heart
judgeth
,
and
condemneth
him
)
he
can
commune
with
God
also
,
through
meditation
,
and
by
the
exercise
of
his
graces
,
love
,
and
faith
,
and
hope
.
When
the
night
comes
,
and
all
other
company
leaves
him
;
having
made
peace
with
God
,
and
his
conscience
,
he
quietly
betakes
himselfe
to
his
bed
,
troubling
himselfe
with
nothing
,
&
having
nothing
to
trouble
him
.
Whereas
the
wicked
man
,
being
forced
thither
by
want
of
opportunity
,
or
strength
,
or
some
other
meanes
of
practising
wickednesse
,
seldome
gets
into
it
without
either
fretting
and
vexing
himselfe
,
or
being
vexed
with
one
thing
or
other
.
Either
he
is
sick
in
his
body
with
paine
,
having
followed
his
pleasures
too
much
:
or
he
is
sick
in
his
mind
with
sorrow
,
for
having
had
none
,
or
not
so
much
as
he
would
.
It
is
seldome
that
a
wicked
man
goes
to
bed
,
without
having
done
himselfe
,
or
his
neighbour
some
hurt
,
one
way
or
other
:
either
of
which
is
enough
to
make
him
vexe
and
be
angry
to
the
purpose
,
(
so
that
he
must
needs
be
sad
)
though
he
have
not
the
grace
to
repent
.
But
of
the
wicked
man's
life
I
shall
speake
more
hereafter
,
in
the
end
of
my
discourse
;
and
therefore
to
returne
to
the
godly
man
,
of
whose
happinesse
I
can
never
speak
too
much
.
With
what
confidence
,
and
security
of
spirit
upon
the
thought
of
his
company
,
does
he
enter
into
his
chamber
?
He
hath
no
more
to
doe
,
but
to
lay
him
downe
and
let
God
alone
to
care
for
him
.
When
others
are
rejoycing
(
after
their
manner
)
and
making
merry
,
because
their
corne
and
their
wine
is
increased
He
,
although
he
should
have
never
so
little
,
and
although
the
persecution
,
and
malice
of
his
enemies
,
be
never
so
hot
;
is
able
to
make
use
of
the
words
of
the
Prophet
,
I
will
both
lay
me
downe
in
peace
,
and
sleep
;
for
thou
Lord
only
(
if
I
had
nothing
else
)
makest
me
dwell
in
safty
,
(
or
in
security
.
[
*
](A76967-e15800-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Psal:
4
8.
He
hath
no
need
to
trouble
himselfe
to
set
sentinels
,
and
barre
doores
,
so
long
as
God
is
his
guard
,
whose
charets
are
twenty
thousand
,
even
thousands
of
Angells
,
and
he
himselfe
is
among
them
.
Psal:
68.17
.
If
he
sleep
,
he
sleepeth
safely
;
as
in
the
everlasting
armes
of
the
watchman
of
Israel
,
who
never
sleepeth
,
nor
so
much
as
slumbreth
,
Psal:
121.4
.
When
thou
lyest
downe
thou
shalt
not
be
afraid
,
Prov:
3.24
.
Nay
and
sleepeth
sweetly
:
for
that
is
wisdom's
promise
in
the
chapter
last
cited
,
—
Yea
thou
shalt
lye
downe
,
and
thy
sleepe
shall
be
sweet
.
I
say
his
sleep
(
or
his
rest
:
for
such
his
sleep
truly
is
;
whereas
many
a
sleeping
is
much
more
unquiet
,
then
waking
)
is
sweet
.
Even
as
sweet
as
the
sleep
of
a
labouring
man
:
[
*
](A76967-e15970-b)
*
Eccl.
6.7
.
for
such
a
one
commonly
he
is
;
not
only
hating
idlenesse
as
a
sin
it selfe
,
but
fearing
it
is
an
occasion
of
other
sins
.
Gluttony
doth
not
make
him
draw
his
breath
short
,
[
*
](A76967-e15990-b)
*
A
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ecclus
31.20
.
having
had
too
much
of
what
he
loves
;
neither
doth
Ambition
make
him
draw
it
long
into
sighes
for
want
of
his
desire
.
He
hath
none
of
the
vapours
of
a
stomack
oppressed
by
gluttony
,
to
distemper
his
head
:
nor
any
of
the
fumes
of
a
conscience
affrighted
with
sinne
,
to
distract
his
heart
.
Such
is
a
godly
man's
sleep
by
reason
of
God's
presence
with
him
.
And
every
man
knowes
,
that
sleeping
well
is
of
great
consequence
to
make
a
man
lighter
,
and
merrier
all
the
day
after
;
if
there
were
nothing
else
.
But
then
how
is
he
,
when
he
awakes
?
no
doubt
,
well
enough
.
For
God
hath
not
left
him
;
When
I
awake
,
I
am
still
with
thee
,
Psal:
139.18
.
As
soone
as
his
eyes
are
open
,
he
findes
himselfe
present
with
God
,
and
God
present
with
him
;
and
they
have
presently
communion
one
with
the
other
.
And
this
his
first
communion
is
not
without
abundance
of
joy
,
(
as
friends
use
to
have
,
when
they
meet
after
some
time
of
absence
:
)
usually
a
great
deale
more
then
he
had
the
last
night
:
For
God's
mercies
are
new
every
morning
;
and
new
things
doe
most
take
us
.
Besides
this
,
for
the
most
part
,
when
a
godly
man
awakes
out
of
sleep
,
he
is
so
much
lighter
with
joy
then
a
wicked
man
,
as
he
is
lesse
heavy
with
sleep
.
The
wicked
man
,
either
out
of
sluggishnes
,
or
by
reason
of
cares
,
and
feares
,
and
distempers
,
alwaies
sleepeth
too
little
,
or
too
much
:
and
is
full
of
tumblings
,
and
tossings
to
and
fro
till
the
morning
.
[
*
](A76967-e16110-b)
*
Job
4.7.4
.
While
he
,
having
given
nature
her
due
and
no
more
,
receives
of
nature
againe
as
much
as
is
fitting
&
no
more
:
and
so
neither
suffers
.
The
godly
man's
joy
,
commeth
in
the
[
*
](A76967-e16140-b)
*
Psal:
30.8
.
morning
,
when
the
wicked
man's
goeth
:
for
to
him
the
morning
is
as
the
shadow
of
death
,
Job
,
24.17
.
He
is
not
only
affraid
of
reproofe
&
punishment
,
but
he
grieves
and
suffers
sufficiently
,
though
no
body
should
know
of
his
actions
,
for
the
impaire
&
losse
&
mispence
of
his
strength
,
&
his
time
&
his
mony
.
If
a
godly
man
doe
not
sleep
;
he
need
not
feare
the
terrours
of
the
night
,
for
want
of
protection
:
For
David
sayth
,
He
shall
not
be
afraid
of
the
terrour
by
night
,
nor
of
the
arrow
that
flieth
by
day
,
Ps:
91.5
.
Neither
need
he
feare
the
terrours
of
a
melancholick
phancy
for
want
of
company
;
having
such
company
,
as
I
told
you
of
before
:
Upon
the
comfort
whereof
at
such
times
,
he
is
able
to
comfort
himselfe
at
other
times
.
My
soule
shall
be
satisfied
as
with
marrow
and
fatnesse
,
and
my
mouth
shall
praise
thee
with
joyfull
lips
,
When
I
remember
thee
upon
my
bed
,
and
meditate
on
thee
in
the
night-watches
,
Psal:
63.5.6
.
Besides
the
company
of
his
law
;
which
he
loves
[
*
](A76967-e16240-b)
*
Psal:
119.27
above
gold
,
and
which
is
sweeter
to
him
then
the
hony
;
of
which
he
hath
this
promise
,
When
thou
goest
it
shall
lead
thee
,
when
thou
sleepest
it
shall
keep
thee
,
and
when
thou
awakest
it
shall
talke
with
thee
,
Prov:
6.22
.
Nay
,
he
is
so
farre
from
being
sad
in
the
saddest
nights
;
that
he
is
able
(
as
David
[
*
](A76967-e16290-b)
*
Psal.
149.5
.
saith
)
to
sing
aloud
upon
his
bed
,
and
not
care
how
long
the
night
lasts
.
On
the
contrary
,
the
wicked
man
,
if
he
be
not
able
to
sleep
,
how
doe
Terrours
take
hold
of
him
as
waters
?
[
*
](A76967-e16330-b)
*
Job
27.20
.
how
fearefully
,
and
sadly
does
he
spend
the
night
,
tumbling
and
sighing
and
wishing
for
the
day
?
'T
is
all
one
to
a
godly
man
,
night
or
day
.
For
what
night
can
there
be
to
him
,
who
hath
God
alwaies
with
him
,
who
is
a
Sun
(
to
comfort
him
,
[
*
](A76967-e16390-b)
*
The
light
is
sweet
&
a
pleasant
thing
it
is
for
the
eyes
to
behold
the
Sun
.
as
well
as
a
shield
to
protect
him
,
Eccl:
11.7
.
)
and
the
light
of
whose
countenance
,
if
it
be
but
very
little
,
is
more
comfortable
,
then
all
things
else
whatsoever
,
that
the
day
can
bring
with
it
.
He
can
say
,
When
I
sit
in
darknesse
,
the
Lord
shall
be
a
light
to
me
,
Mic
:
7.8
.
And
The
Lord
my
God
will
enlighten
my
darknesse
,
Psal:
18.28
.
To
tell
you
the
truth
,
I
think
the
night
is
the
merriest
time
that
the
godly
man
hath
:
and
the
saddest
for
the
wicked
man
:
(
who
though
he
make
use
of
darknesse
to
hide
his
sinne
;
yet
is
he
afraid
,
because
of
that
very
thing
in
which
his
safety
consists
.
)
For
if
a
man
be
merry
in
good
company
;
he
must
needs
be
more
merry
,
when
he
enjoyes
it
better
,
and
there
is
lesse
to
disturbe
his
mirth
.
So
as
it
is
with
a
godly
man
in
the
night
;
when
the
greatest
part
of
his
hinderances
are
removed
,
and
he
can
delight
himselfe
[
*
](A76967-e16480-b)
*
Job
27.10
.
in
the
Almighty
without
disturbance
.
David
says
,
that
the
Lord
would
(
indeed
)
command
his
loving
kindnesse
in
the
day
time
:
but
in
the
night
(
sayes
he
)
his
song
shall
be
with
me
,
Psal:
42.8
.
His
song
]
(
as
I
think
)
not
of
thanksgiving
,
but
of
joy
,
and
exultation
;
such
as
God
[
*
](A76967-e16590-b)
*
Job
35.10
.
uses
to
give
at
that
time
.
In
the
day-time
,
the
soule
is
so
taken
up
with
base
imployments
,
so
distracted
with
variety
of
sensible
objects
,
and
so
busied
in
work
for
the
body
;
that
either
she
hath
no
leasure
at
all
to
doe
her
own
worke
(
such
as
this
joy
is
,
as
much
as
any
thing
)
or
she
cannot
doe
it
so
well
as
she
would
:
or
so
well
as
she
could
in
the
night
,
when
she
hath
lesse
to
do
.
I
doubt
not
but
the
worldly
and
carnall
man
,
now
that
I
am
talking
so
much
of
night
,
and
sleep
,
will
be
ready
to
say
that
I
doe
but
dreame
;
and
to
answer
me
,
as
the
fellow
did
the
hunter
,
when
he
bade
him
heare
,
what
heavenly
musick
his
dogs
made
.
For
I
know
,
he
counts
the
musick
,
and
songs
that
we
speake
of
,
nothing
but
a
frenzy
,
or
a
phancy
at
the
least
,
such
as
mad
,
&
diseased
people
have
indeed
in
their
own
brain
,
while
they
imagine
it
to
be
in
the
aire
.
But
,
as
Peter
said
of
those
upon
whom
the
holy
Ghost
fell
,
These
men
are
not
drunk
,
as
ye
suppose
:
So
may
I
reply
to
such
men
,
no
such
matter
.
The
godly
are
not
mad
,
as
ye
suppose
.
For
their
songs
are
not
works
of
their
own
phancy
,
nor
made
of
their
own
head
:
but
set
for
them
by
God
himselfe
,
who
giveth
songs
in
the
night
,
Job
35.10
.
2ly
,
No
peace
to
the
wicked
,
saith
my
God
,
Isa:
32.18
.
[
*
](A76967-e16790-b)
*
c
:
48.22
.
c
:
57.21
.
But
indeed
,
they
have
it
in
all
it's
sences
;
so
that
they
can
delight
themselves
in
the
abundance
of
peace
,
Ps:
37.11
.
For
they
have
first
,
Peace
[
*
](A76967-e16830-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
God
.
This
peace
(
seeing
there
●●othing
better
then
friendship
to
make
life
comfortable
;
and
there
can
not
be
better
friendship
then
this
)
is
the
very
fountaine
of
comfort
and
there
is
none
without
it
.
How
galliardly
does
the
Phrophet
cry
out
,
upon
the
thought
of
this
!
I
will
greatly
rejoyce
in
the
Lord
,
my
soule
shall
be
joyfull
in
my
God
;
for
he
hath
cloathed
me
with
the
garments
of
salvation
.
He
hath
covered
me
with
the
robe
of
righteousnesse
,
as
a
bridgroom
decketh
himselfe
with
ornaments
,
and
as
a
bride
adorneth
her selfe
with
jewels
,
Isa:
61.10
.
Secondly
,
Peace
with
the
Conscience
.
[
*
](A76967-e16890-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
This
peace
will
keep
the
heart
and
the
mind
safe
from
vexation
,
and
doubts
,
against
all
the
assaults
of
the
Accuser
.
For
being
founded
upon
the
former
peace
,
as
upon
a
rock
,
it
cannot
be
shaken
.
Thus
will
the
godly
man
receive
his
assaults
,
He
is
neare
that
justifieth
me
,
who
will
contend
with
me
?
let
us
stand
together
:
who
is
mine
adversary
?
let
him
come
near
to
me
.
Behold
,
the
Lord
will
help
me
:
who
is
he
that
shall
condemne
me
?
My
conscience
is
purged
[
*
](A76967-e16920-b)
*
Heb:
9.14
.
quite
from
dead
works
:
God
himselfe
giveth
me
quietnesse
[
a
](A76967-e16940-b)
a
Job
34.29
.
When
he
giveth
quietnes
who
can
make
trouble
(
or
condemne
Heb:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sept:
)
by
assurance
of
his
love
:
who
then
shall
cause
me
trouble
by
accusing
or
condemning
me
.
[
a
](A76967-e16970-b)
a
Job
34.29
.
When
he
giveth
quietnes
who
can
make
trouble
(
or
condemne
Heb:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sept:
)
Thirdly
,
Peace
with
the
creatures
,
which
doe
not
a
jot
more
groan
under
their
bondage
,
then
the
godly
doe
under
that
thing
which
was
the
cause
,
Sin
,
abiding
still
in
them
,
but
reigning
only
in
the
hearts
of
the
wicked
,
whom
therefore
they
cannot
be
at
peace
with
.
Of
this
peace
speaks
Eliphaz
in
the
book
of
Job
,
chap
:
5.22.23
.
At
destruction
and
famine
thou
shalt
laugh
:
neither
shalt
thou
be
affraid
of
the
beasts
of
the
earth
For
thou
shalt
be
at
peace
with
the
stones
of
the
field
:
and
the
beasts
of
the
field
shall
be
at
peace
with
thee
.
'T
is
no
small
small
peace
this
,
what
ever
you
think
of
it
:
and
't
is
of
God's
own
making
:
a
peculiar
blessing
of
his
,
and
out
of
a
peculiar
love
to
his
peculiar
people
.
And
in
that
day
will
I
make
a
covenant
for
them
with
the
beasts
of
the
field
,
and
with
the
foules
of
heaven
,
and
with
the
creeping
things
of
the
ground
:
and
I
will
break
the
bow
and
the
sword
,
and
the
battell
out
of
the
earth
;
and
I
will
make
them
to
lye
downe
safely
,
Hos:
2.18
.
Our
sins
being
the
cause
of
that
curse
(
one
would
imagine
so
,
did
they
know
so
much
as
we
doe
)
had
so
enraged
them
,
and
put
such
an
enmity
in
them
towards
us
,
that
none
but
God
himselfe
that
made
us
both
,
and
made
them
for
us
,
was
able
to
make
them
friends
with
us
againe
.
Fourthly
,
Peace
with
men
(
with
unreasonable
men
;
[
*
](A76967-e17080-b)
*
2
Th:
3.2
.
which
is
harder
to
be
believed
,
then
that
they
should
have
it
with
unreasonable
creatures
)
by
his
peaceable
and
amiable
carriage
.
Wicked
men
,
many
sorts
of
them
,
are
odious
to
one
another
;
&
especially
the
proud
man
,
who
is
an
abomination
to
all
men
good
and
bad
,
Prov:
24.9
.
[
*
](A76967-e17120-b)
*
The
Scorner
is
an
abomination
unto
men
.
They
are
not
beloved
of
one
another
:
neither
does
any
of
them
love
another
truly
;
and
therefore
they
can
have
no
peace
.
For
where
there
is
no
love
of
another
,
there
can
be
no
peace
in
a
man's
selfe
:
and
on
the
otherside
,
where
there
is
such
love
goes
out
,
though
there
be
none
come
in
in
returne
,
that
party
may
have
peace
himselfe
,
and
his
peace
will
not
be
a
jot
the
lesse
,
but
very
much
the
more
enriched
with
comfort
at
home
,
to
recompence
the
losse
of
successe
abroad
.
And
therefore
the
godly
man
,
who
loves
every
body
,
can
have
peace
with
every
body
,
even
the
wicked
,
that
are
enemies
to
peace
,
in
spite
of
their
teeth
.
Though
they
be
not
at
peace
with
him
,
he
is
neverthelesse
in
peace
with
them
.
He
will
be
sure
to
keep
his
own
peace
,
though
he
cannot
keep
the
Kings
,
(
as
they
use
to
call
it
.
)
He
himselfe
will
follow
peace
with
all
men
:
[
*
](A76967-e17130-b)
*
Heb:
12.14
.
whether
peace
follow
him
or
not
;
't
is
all
one
to
him
for
that
.
Let
men
be
,
or
doe
what
they
will
.
or
can
;
he
can
be
what
he
will
,
and
will
doe
what
he
ought
;
and
all
that
while
he
is
well
enough
.
Suppose
they
take
away
his
cloak
:
he
can
afford
to
give
them
his
coat
too
if
that
will
content
them
:
or
any
thing
for
a
quiet
life
.
Let
them
smite
him
on
the
right
cheek
:
he
had
rather
sit
still
,
and
turne
to
them
the
left
;
then
trouble
himselfe
much
to
save
either
.
He
had
rather
they
should
break
his
head
in
an
hundred
places
,
then
he
should
break
the
peace
,
in
the
least
manner
.
And
therefore
the
the
Psalmist
,
Psal:
119.165
:
after
these
words
,
Great
peace
have
they
that
love
thy
law
,
presently
addes
,
And
nothing
shall
offend
them
.
Nothing
shall
offend
them
,
]
Nothing
that
befalls
a
godly
man
in
this
world
;
and
nothing
that
the
men
of
the
world
can
doe
to
him
,
will
offend
him
.
Not
false
reports
,
not
reproachfull
speeches
,
not
injurious
actions
.
For
though
they
offend
him
never
so
much
,
yet
will
he
never
be
offended
,
(
so
as
to
sinne
and
offend
againe
,
and
returne
evill
for
evill
.
)
I
may
say
of
him
,
that
which
the
Stoicks
say
of
a
wise
man
,
that
another
may
wrong
him
,
but
he
can
never
be
wronged
himselfe
,
i
:
e
:
be
any
way
moved
,
or
be
the
worse
for
the
wrong
.
He
makes
no
reckoning
of
the
wrong
,
because
he
does
not
reckon
it
a
wrong
.
And
indeed
(
in
some
mens
account
of
wrong
)
it
is
no
wrong
to
him
if
he
be
willing
[
*
](A76967-e17260-b)
*
Volenti
non
fit
injuria
.
to
take
it
;
especially
if
he
be
so
willing
,
as
when
the
party
hath
done
one
injury
,
to
give
him
leave
to
doe
another
.
But
what
doe
I
goe
about
to
make
it
such
a
matter
,
that
he
is
not
offended
with
any
thing
;
when
as
he
is
able
to
be
glad
at
any
thing
,
and
even
to
triumph
over
his
conquering
enemy
,
and
rejoye
the
more
for
suffering
so
much
.
Or
(
if
you
will
)
nothing
shall
offend
them
,
i
:
e
:
they
shall
take
no
offence
[
*
](A76967-e17310-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
at
any
thing
,
or
nothing
shall
offend
them
so
as
to
make
them
offend
or
miscarry
.
There
shall
be
no
scandall
,
or
stumbling
block
great
enough
to
make
them
fall
,
or
faile
,
or
turn
out
of
the
way
which
they
walk
in
.
Nor
love
,
nor
hatred
;
neither
injuries
nor
courtesies
;
nor
hopes
,
nor
feares
;
neither
mercies
,
nor
judgments
;
neither
adversity
,
nor
prosperity
,
neither
life
nor
death
,
is
able
to
separate
them
from
their
love
of
God
(
as
well
as
God's
love
of
them
:
for
there
is
a
promise
of
both
:
and
I
think
they
are
inseparable
,
as
long
as
God
can
doe
what
he
will
)
or
make
them
leave
that
course
of
life
which
they
have
taken
,
or
disturbe
the
peace
which
they
enjoy
thereby
.
He
that
hath
this
Abundance
of
peace
,
how
sweetly
does
he
goe
out
when
the
oyle
of
his
life
is
spent
!
What
faire
weather
of
serenity
of
Spirit
is
there
in
himselfe
!
and
so
what
a
calme
of
quiet
,
in
all
the
world
without
,
for
any
thing
that
they
had
to
say
to
him
if
he
had
lived
,
or
for
any
hurt
they
have
to
say
of
him
now
he
is
dead
.
When
his
soule
lancheth
forth
for
another
countrey
,
what
vollies
of
blessings
?
(
as
there
are
of
curses
when
the
wicked
man
dyes
.
)
What
gales
of
prayers
and
benedictions
to
blow
him
safe
to
the
haven
?
what
sweet
smell
from
the
oyntment
[
*
](A76967-e17410-b)
*
Eccl:
7.1
.
Cant.
1.3
.
powred
forth
(
I
meane
the
good
name
which
he
leavs
behind
him
)
is
every
where
to
be
found
?
Surely
,
it
is
not
for
nothing
,
that
the
Psalmist
was
so
earnest
to
have
men
take
notice
of
the
peaceable
end
of
the
godly
man
,
Ps:
37.37
.
Mark
the
perfect
man
,
and
behold
the
upright
:
for
the
end
of
that
man
is
peace
.
When
a
wicked
man
dyes
,
besides
the
unspeakable
horrour
,
and
disquiet
of
mind
,
wherewith
he
is
possessed
in
his
departure
(
or
,
if
not
,
a
comfortlesse
,
senslesse
,
groundlesse
presumption
of
mercy
,
without
any
discovery
of
God
,
and
his
love
,
any
more
then
beasts
have
)
either
like
a
candle
blown
out
with
the
wind
,
he
leaves
a
filthy
snuffe
of
a
foul
life
to
stink
behind
him
(
having
the
love
of
no
body
:
)
or
else
,
he
passeth
away
like
the
wind
,
or
a
ship
in
the
sea
;
and
leaves
no
signe
at
all
;
his
remembrance
,
&
life
being
cut
off
together
,
Ps:
34.16
.
Now
if
a
godly
man
have
so
much
peace
,
who
will
offer
to
question
it
,
whether
he
may
have
so
much
joy
;
yea
and
much
more
then
I
speak
of
.
For
if
there
be
peace
any where
(
spirituall
peace
,
especially
)
it
seems
to
me
impossible
,
that
joy
should
be
long
a
comming
after
:
and
so
,
if
joy
be
any
where
,
you
may
assure
your selfe
,
peace
hath
been
there
before
.
See
how
joy
,
and
peace
goe
hand
in
hand
,
Rom:
14.17
:
chap
:
15.13
.
Gal:
5.23
.
3ly
,
A
third
cause
that
godly
men
have
to
be
merry
,
is
,
Redemptiō
,
&
Liberty
.
Liberty
obtained
:
for
we
are
not
as
others
have
been
before
us
(
to
use
the
words
of
the
Prophet
Zach:
9.12
.
)
prisoners
of
hope
.
(
we
shall
be
so
indeed
when
we
are
dead
in
regard
of
our
bodyes
,
[
a
](A76967-e17680-b)
a
Why
cannot
the
Papists
in
terpret
the
vers
before
this
,
of
the
resu
rection
as
well
as
those
words
in
Mal:
c..
4.2
.
the
redemption
whereof
we
must
wait
for
.
)
But
our
maine
captivity
is
turn'd
already
;
and
God
hath
brought
us
out
of
darknesse
,
[
b
](A76967-e17720-b)
b
Rom.
8.23
.
&
the
shaddew
of
death
;
having
broken
our
bands
in
sunder
.
And
therefore
well
might
Moses
say
to
us
the
Gentiles
,
who
partake
of
this
mercy
,
that
which
the
Apostle
repeats
,
Rom:
15
,
10.
Rejoyce
ye
gentiles
with
his
people
.
Rejoyce
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
merry
.
For
can
a
man
,
if
he
be
but
as
much
as
a
beast
,
and
have
but
the
use
of
a
sensitive
soule
,
be
insensible
of
so
great
a
good
as
liberty
,
when
he
enjoys
it
:
nay
,
refraine
from
skipping
and
leaping
for
it
,
when
he
thinks
upon
it
?
Unlesse
he
can
enjoy
it
without
enjoying
it
.
God
hath
given
thee
rest
from
thy
sorrow
,
[
c
](A76967-e17800-b)
c
Luk
1.17
.
and
from
thy
feare
,
and
from
the
hard
bondage
,
wherein
thou
wast
made
to
serve
(
as
he
promised
to
doe
the
captive
Jewes
,
Isa:
14.3
.
)
Wilt
thou
be
so
froward
,
as
not
to
take
it
:
or
canst
thou
be
so
sencelesse
,
as
not
to
be
glad
for
it
?
That
man
that
shall
be
any
whit
sad
,
when
he
tells
me
he
is
redeemed
from
a
miserable
slavery
in
Turky
;
I
shall
hardly
believe
what
he
sayes
.
Certainly
,
one
that
is
delivered
,
redeemed
(
oh
the
sweetnes
that
is
in
the
word
!
)
&
snatcht
as
a
firebrand
out
of
the
fire
,
he
cannot
be
sad
,
if
he
would
.
Saith
David
,
P
:
53.6
.
When
God
bringeth
back
the
captivity
of
his
people
,
Jacob
shall
rejoyce
and
Israel
shall
be
glad
.
So
Ps:
71.23
.
My
lips
shall
greatly
rejoyce
when
I
sing
unto
thee
:
and
my
soule
which
thou
hast
redeemed
.
As
if
there
must
needs
be
the
voice
of
rejoycing
presently
,
where
there
is
the
least
sound
of
redeeming
.
Thus
was
it
said
of
the
redemption
of
the
Jewes
,
from
their
captivity
.
But
our
redemption
is
more
worth
then
theirs
:
our
liberty
is
greater
:
and
better
;
and
our
bondage
was
worse
:
And
shall
our
joy
be
lesse
?
Let
us
but
consider
?
We
are
freed
from
the
slavery
of
having
many
masters
(
for
't
is
slavery
enough
to
have
them
,
let
them
use
us
never
so
well
)
&
that
servant
who
hath
many
masters
,
let
him
be
merry
if
he
can
.
I
say
many
masters
.
For
many
they
are
,
and
many
sorts
,
and
many
of
a
sort
,
and
all
that
are
of
a
sort
such
,
as
if
we
have
but
one
of
them
,
we
shall
find
it
hard
service
enough
.
That
sort
I
meane
,
is
our
Lusts
;
which
are
so
numerous
,
and
various
every
way
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
serving
DIVERS
lusts
,
saith
Paul
,
Tit:
3.3
.
)
which
I
could
easily
make
appeare
,
were
it
not
too
much
digression
:
and
doe
purpose
to
speak
somewhat
of
it
in
another
place
.
But
we
are
not
freed
from
the
slavery
of
these
masters
only
.
No
,
we
are
freed
from
the
slavery
,
and
delivered
from
the
pow-of
all
the
masters
,
who
had
formerly
the
command
of
us
:
whom
it
is
not
barely
service
,
but
misery
,
and
slavery
,
to
be
subject
to
.
I
meane
Sinne
,
Death
,
The
World
,
The
Divell
.
I
may
adde
Our selves
,
(
for
if
God
had
not
been
a
better
friend
to
us
,
then
we
are
to
our selves
,
I
know
what
had
become
of
us
:
I
meane
not
of
lusts
only
;
for
we
hurt
our selves
many
other
waies
.
)
The
fourth
of
these
whom
we
most
feare
;
as
dreadfull
as
he
is
thought
,
is
but
the
Prince
of
this
world
:
and
therefore
hath
no
power
over
the
subjects
and
heires
of
another
Kingdome
:
such
as
Christians
are
,
being
translated
[
*
](A76967-e18200-b)
*
Col.
1.13
.
from
his
.
They
are
dead
as
to
sinne
;
and
what
then
is
there
left
for
thee
,
O
,
thou
destroyer
of
men
,
to
carry
away
captive
[
*
](A76967-e18230-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Tim.
2.26
.
alive
at
(
and
for
)
thy
pleasure
?
They
are
no
longer
captives
,
and
gally-slaves
,
as
once
they
were
;
to
worke
for
thee
,
and
for
nothing
.
Thou
mightest
have
heard
long
agoe
of
their
releasment
,
and
their
joy
thereupon
,
which
thou
shalt
never
be
able
to
take
from
them
,
no
more
then
thou
canst
make
them
slaves
againe
,
or
make
the
prophecy
false
,
or
the
promise
of
none
effect
.
Heare
but
what
the
Prophet's
words
are
,
Isa
61.1.2.3
.
The
Spirit
of
the
Lord
God
is
upon
me
,
because
the
Lord
hath
anointed
me
,
to
preach
good
tidings
unto
the
meek
.
He
hath
sent
me
no
bind
up
the
broken
hearted
,
to
proclaime
liberty
to
the
captives
,
and
the
opening
of
the
prison
to
them
that
are
bound
.
To
proclaime
the
acceptable
yeare
of
the
Lord
,
and
the
day
of
vengeance
of
our
God
;
To
appoint
unto
them
that
mourne
in
Zion
,
to
give
unto
them
beauty
for
ashes
,
the
oyle
of
joy
for
mourning
,
the
garment
of
praise
for
the
spirit
of
heavinesse
,
that
they
might
be
called
trees
righteousnesse
,
the
planting
of
the
Lord
that
he
might
be
glorified
.
Behold
now
the
time
is
come
;
I
tell
thee
again
the
time
is
come
,
and
those
promises
are
fullfilled
.
For
we
who
by
that
malice
&
our
own
,
were
worse
then
bound
to
be
sinfull
,
and
miserable
,
even
fast
bound
in
misery
an
iron
;
are
now
out
of
out
bands
,
&
adopted
for
nothing
into
the
glorious
liberty
of
the
Sonnes
of
God
,
Rom:
8.21
.
Presume
no
longer
upon
the
strength
of
thy
associates
,
Sin
and
the
Lusts
of
our
flesh
.
For
they
are
deposed
from
their
regall
power
:
their
dominion
and
strength
is
ended
.
'T
is
true
their
being
is
not
ended
:
but
that
makes
so
much
the
more
for
a
godly
man's
joy
:
as
it
doth
for
any
other
conquerour
,
to
have
his
enemy
led
in
triumph
,
alive
,
or
to
have
him
lye
vanquished
before
him
,
more
then
to
have
him
cleane
removed
out
of
the
way
.
Having
sinne
thus
laid
at
our
feet
,
it
may
looke
fiercely
up
upon
us
,
and
threaten
to
bite
,
and
turne
it's
taile
about
our
heeles
;
but
the
danger
is
gone
:
we
have
broken
it's
head
,
and
struck
out
it's
teeth
;
and
though
we
have
not
killed
it
,
we
have
utterly
disenabled
it
for
killing
us
.
'T
is
but
kept
in
life
,
to
keep
us
in
worke
,
and
to
exercise
our
graces
:
as
the
Canaanites
were
suffered
to
live
in
despaire
,
that
the
Israelites
might
not
live
in
presumption
.
We
are
freed
from
Sin
,
much
after
the
manner
as
we
are
free
from
the
Law
:
(
that
which
I
might
very
well
have
put
in
the
number
of
those
masters
above
mentioned
being
of
it selfe
(
as
I
may
say
)
uncorrected
with
grace
,
a
killing
letter
.
)
Sin
now
does
not
so
command
,
as
that
it
cannot
be
obeyed
:
and
the
Law
does
not
command
so
,
as
,
if
it
be
not
obeyed
,
we
must
presently
dye
for
it
.
We
are
free
,
not
as
we
use
to
take
the
word
free
,
when
we
say
free
of
such
a
thing
,
(
for
without
it
)
When
we
are
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom:
6.18
:
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
meant
only
that
we
are
free
from
,
(
not
of
)
either
Sin
,
or
the
law
,
that
is
,
from
the
dominion
of
them
.
We
are
free
from
the
law
,
as
that
boy
is
from
his
Master
,
who
as
oft
as
he
comits
a
fault
,
and
is
sorry
for
it
;
hath
a
friend
ready
at
hand
to
save
him
from
whipping
.
A
Christian's
liberty
does
not
make
him
free
from
,
but
free
to
obedience
.
Free
from
slavishnesse
,
both
of
condition
,
and
disposition
;
and
freely
willing
to
be
tied
to
obey
it
;
as
an
ingenuous
disposition
uses
to
be
,
to
be
under
goverment
&
discipline
.
For
a
man
is
nevertheles
at
liberty
,
for
being
(
nay
it
is
the
way
to
be
most
at
liberty
,
to
be
)
most
in
God's
service
,
which
is
perfect
[
*
](A76967-e18490-b)
*
Psal:
119.32
freedome
.
The
bands
of
Religion
are
never
so
strait
as
to
wring
.
I
will
say
therefore
,
as
St.
Paul
sayd
comparing
the
ministery
of
the
Gospel
with
the
law
(
or
if
you
will
the
ministery
of
the
law
in
the
time
of
the
gospel
,
with
the
same
in
the
time
of
the
Law
,
2
Co:
4.1
.
)
Having
recieved
this
ministery
we
faint
not
.
I
delight
in
nothing
so
much
as
to
be
under
the
law
of
God
,
so
long
as
there
is
another
ministery
.
I
would
not
be
without
goverment
,
like
a
lambe
in
a
large
[
*
](A76967-e18570-b)
*
Hos
4.16
.
place
for
all
the
world
.
But
what
did
I
talke
to
you
a
while
since
of
a
godly
man's
liberty
from
,
when
I
may
boast
of
more
[
*
](A76967-e18600-b)
*
Rom:
8.37
.
then
a
conquest
over
all
his
enemies
.
Satan
his
accuser
,
by
the
counter-pleading
of
the
Prince
[
*
](A76967-e18640-b)
*
Isa:
9.6
.
of
his
peace
,
will
be
shortly
trod
under
his
[
*
](A76967-e18680-b)
*
Rom:
16.20
.
feet
.
Christ
hath
already
spoyled
Principalities
and
powers
,
&
made
a
shew
of
them
openly
,
triumphing
over
them
,
Colos:
2
15.
The
world
(
his
enemy
partly
open
,
and
secret
)
by
Christ
that
overcame
it
first
,
he
hath
overcome
also
,
Joh:
16.33
.
So
that
neither
by
enticing
,
nor
mocking
,
nor
oppressing
,
no
nor
killing
,
shall
a
Christian
be
quite
overcome
:
rubbing
out
in
life
by
strength
of
grace
,
and
rising
from
death
,
by
the
power
that
raised
Jesus
Christ
from
the
dead
.
The
Flesh
his
familiar
and
friend-like
and
bosome
enemy
,
he
hath
crucified
with
the
lusts
thereof
,
Gal:
5.24
.
The
enemy
that
hath
the
longest
time
to
live
,
is
Death
.
Yet
that
is
already
disarmed
,
and
made
harmelesse
:
so
that
it
is
as
good
as
killed
,
though
it
be
not
quite
swallowed
up
into
victory
.
Upon
the
account
of
these
things
,
I
may
very
well
speak
to
the
Church
in
the
words
of
the
Prophet
.
Sing
ô
Daughter
of
Zion
,
shout
ô
Israel
,
be
glad
and
rejoyce
with
all
thy
heart
,
ô
daughter
of
Jerusalem
.
The
Lord
hath
taken
away
thy
judgments
,
he
hath
cast
out
thine
enemy
.
The
King
of
Israel
,
even
the
Lord
is
in
the
midst
of
thee
;
thou
shalt
not
see
evill
any
more
.
In
that
day
it
shall
be
said
to
Jerusalem
,
feare
thou
not
:
and
to
Zion
,
Let
not
thine
hands
be
slack
.
The
Lord
thy
God
in
the
midst
of
thee
is
mighty
:
he
will
save
,
he
will
rejoyce
over
thee
with
joy
:
he
will
rest
in
his
love
,
he
will
joy
over
thee
with
singing
,
Zeph
:
3.14.15
,
16
,
17.
Christian
,
I
cannot
but
wonder
exceedingly
what
the
matter
is
with
thee
,
if
notwithstanding
these
things
,
thou
art
still
sad
.
For
to
me
it
seemes
cause
enough
why
a
man
should
be
mery
,
to
have
no
enemies
(
either
to
trouble
him
;
or
with
whom
he
may
trouble
himselfe
.
viz:
with
continuall
feares
of
provoking
them
,
and
thoughts
and
cares
to
have
them
reconciled
,
which
is
a
worse
trouble
then
the
other
.
)
But
for
one
that
hath
many
enemies
,
as
many
almost
as
there
be
creatures
in
the
world
,
and
hath
them
all
under
his
feet
;
who
can
forbeare
to
wonder
,
&
laugh
,
and
be
enraged
,
to
see
such
a
one
to
stand
drooping
(
as
if
he
were
beaten
and
overcome
him selfe
)
with
his
Crest
downe
flat
upon
his
head
,
and
his
wings
about
his
heeles
?
Who
would
not
wonder
to
see
one
that
hath
his
yoke
broken
off
his
neck
,
to
hang
his
head
neverthelesse
as
bad
as
the
Romane
Souldiers
did
,
when
they
had
been
made
to
passe
under
the
yoke
,
and
to
walke
in
and
out
,
and
goe
to
his
long
home
with
lesse
cherefulnesse
,
then
the
Oxe
doth
to
his
,
when
he
hath
done
labouring
;
and
rather
look
as
if
he
were
going
to
be
yoked
againe
,
or
indeed
as
if
he
were
going
to
hanging
?
Certainly
,
such
a
one
must
needs
be
ignorant
of
what
he
is
;
or
sencelesse
of
what
he
knowes
.
For
when
enemies
,
and
difficulties
,
and
sorrowes
themselves
are
vanquished
,
it
seemes
impossible
,
if
he
knew
his
own
happinesse
(
and
can
a
man
be
happy
and
not
know
it
?
)
that
he
should
not
lift
up
his
head
,
and
wash
his
beblubbered
face
,
and
anoint
it
with
the
oyle
of
gladnesse
.
For
shame
,
let
him
cease
to
shame
his
master
whom
he
serves
,
to
disgrace
the
profession
which
he
hath
undertaken
,
and
to
disparage
his
own
judgment
and
choice
when
he
undertook
it
,
with
sadnesse
,
and
sighes
and
complaints
,
like
an
over
laboured
servant
that
is
hardly
used
.
Tell
me
,
whosoever
thou
art
,
that
art
thus
sad
(
for
I
know
it
must
be
for
feare
of
some
thing
)
what
kind
of
enemie
is
it
that
thou
fearest
?
Is
it
such
as
can
hurt
thy
soule
,
sinne
,
or
satan
,
or
lust
?
such
thou
needest
not
.
Is
it
such
as
can
hurt
but
thy
body
;
men
,
or
any
of
the
creatures
?
such
thou
oughtest
not
to
feare
,
Mat
:
10.28
.
If
thou
art
afraid
then
,
thou
art
afraid
both
without
cause
,
and
so
thou
shewest
thy selfe
foolish
;
&
against
command
,
&
so
thou
shewest
thy selfe
disobedient
.
Rather
therefore
resolve
to
be
chearfull
,
&
conclude
with
me
that
thou
hast
nothing
to
feare
,
but
what
thou
hast
cause
to
love
,
and
rejoyce
in
,
thine
own
God
.
'T
is
true
,
wicked
men
,
like
the
drunken
man
who
thinks
every
body
else
drunk
,
because
he
is
drunke
himselfe
;
being
very
slaves
themselves
,
account
the
condition
of
the
godly
to
be
slavish
too
;
and
therefore
though
for
a
while
they
may
seeme
to
be
willing
to
keep
themselves
within
the
pale
of
the
Church
of
Christ
,
and
to
weare
his
yoke
,
yet
they
come
quickly
to
cry
out
in
the
Psalmist
;
Psal:
2
3.
Let
us
break
their
bonds
asunder
,
and
cast
away
their
cords
from
us
.
But
we
feare
not
that
you
will
take
any
hurt
by
this
,
for
we
trust
we
have
compounded
you
a
sufficient
antidote
against
such
poyson
,
in
what
hath
been
already
said
:
if
not
,
we
have
choice
of
many
ingredients
more
,
which
we
doubt
not
will
make
the
physick
strong
enough
.
4ly
,
Fourth
ground
Accepcion
of
actions
A
fourth
cause
that
a
godly
man
hath
to
be
merry
,
may
be
,
The
acceptation
of
his
actions
;
whereof
he
hath
good
assurance
by
the
testimony
of
God's
Spirit
.
For
we
see
amongst
our selves
,
't
is
a
very
great
cheering
to
a
man
,
both
in
,
and
for
the
doing
of
a
thing
,
if
the
person
for
whom
he
does
it
,
accept's
of
it
:
as
the
contrary
must
needs
be
a
great
discouragemet
.
Goe
thy
way
,
eat
thy
bread
with
joy
,
and
drink
thy
wine
with
a
merry
heart
;
for
God
now
accepteth
thy
work
,
Eccles:
9.7
.
I
said
,
By
the
testimony
of
God's
Spirit
:
for
that
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
*
](A76967-e18910-b)
*
Rom:
8.16
.
witnesse
together
with
his
spirit
;
or
else
the
witnesse
of
his
own
spirit
,
(
or
conscience
)
is
nothing
worth
.
And
therefore
Paul
,
when
he
had
commended
the
truth
of
what
he
was
to
say
to
the
Romanes
,
by
the
testimony
of
his
conscience
;
as
if
he
had
said
nothing
if
he
had
said
no
more
:
presently
added
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Holy
Ghost
:
Rom:
9.1
.
I
I
say
the
truth
in
Christ
,
I
lye
not
;
my
conscience
also
bearing
me
witnes
in
the
Holy
Ghost
.
When
I
have
spent
howers
in
prayer
,
or
hearing
,
or
meditation
or
fasting
:
nay
,
when
I
have
well
spent
my
whole
life
;
let
me
but
have
Enoch's
testimony
,
[
*
](A76967-e19000-b)
*
Heb:
11.5
.
Fift
ground
Experience
of
God's
love
.
that
I
have
pleased
God
;
how
will
my
heart
rejoyce
!
5ly
,
A
fift
ground
may
be
Experiences
of
God's
love
:
which
a
good
Christian
hath
a
great
many
more
then
he
takes
notice
of
:
and
that
,
I
must
needs
tell
him
,
is
his
usuall
fault
.
Is
it
not
of
efficacy
,
think
you
,
to
make
a
man
merry
,
to
have
in
his
mind
,
when
he
is
alone
;
and
to
be
able
to
talke
of
,
when
he
is
in
company
,
such
and
such
a
mercy
,
recieved
at
such
and
such
a
time
?
How
such
a
time
God
hedged
up
his
way
into
sinne
:
how
at
such
a
time
he
hedged
up
his
way
into
misery
.
How
signally
and
plainly
God
hath
carried
him
along
in
all
his
wayes
by
an
overruling
hand
of
providence
;
so
that
all
things
,
even
those
which
in
his
best
advised
judgment
he
thought
the
worst
,
were
made
to
worke
for
the
best
?
How
at
such
a
time
God
opened
his
eare
for
instruction
.
[
*
](A76967-e19080-b)
*
Job
36.10
.
How
at
such
a
time
he
gave
him
a
most
gracious
meeting
with
warming
ēbracings
of
love
;
at
such
a
time
with
strong
sealings
of
the
righteousnesse
of
faith
:
&
at
another
time
with
most
lively
quicknings
of
hope
.
If
these
consolations
be
small
,
I
know
not
what
consolation
is
.
6ly
,
The
Scriptures
.
The
sixth
thing
that
will
afford
the
godly
man
matter
of
joy
,
is
(
that
wherein
the
wicked
man
can
take
no
comfort
,
because
it
layes
open
his
sin
to
him
,
together
with
the
punishment
of
it
;
which
he
hath
no
assurance
to
avoid
,
for
want
of
faith
and
repentance
)
The
written
word
of
God
,
which
we
call
the
Scriptures
:
even
both
the
Testaments
,
left
with
us
for
this
end
,
that
we
(
as
the
Apostle
[
*
](A76967-e19190-b)
*
Rom:
15.4
.
saith
)
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
How
many
hundred
most
abundantly
comfortable
promises
are
there
in
those
Scriptures
,
not
only
of
things
able
to
make
the
godly
joyfull
,
(
for
such
might
be
,
and
they
might
be
never
the
better
;
for
they
might
take
no
joy
in
them
.
)
but
,
some
of
them
,
even
of
joy
it selfe
!
The
Spirit
of
the
Lord
is
upon
me
&c.
To
appoint
unto
them
that
mourne
in
Zion
,
to
give
unto
them
beauty
for
ashes
,
the
oyle
of
joy
for
mourning
,
the
garment
of
praise
for
the
Spirit
of
heavinesse
,
&c.
Isa:
61.1.2
,
3.
See
also
Isa:
51.11
.
ch:
60.20
.
The
whole
Gospell
,
what
is
it
else
but
joyfull
newes
?
Not
barely
newes
,
but
joyfull
newes
,
glad
tidings
of
great
joy
(
as
saith
the
Angell
,
Luk.
2.10
.
)
Now
when
godly
men
meet
with
such
a
treasure
of
rich
treasures
,
as
the
Gospell
is
,
which
they
never
laboured
nor
paid
for
;
and
such
a
large
crop
of
mercies
and
benefits
,
as
are
contained
in
the
Gospell
,
which
they
never
sowed
nor
plowed
for
;
which
Christ
alone
hath
purchased
for
them
to
their
hands
of
his
own
free
love
:
when
instead
of
walking
in
darknesse
,
as
they
have
done
all
their
life
before
:
they
shall
see
a
great
light
:
and
though
their
lot
was
cast
in
the
land
of
the
shadow
of
death
,
that
even
then
the
light
shall
shine
upon
them
:
how
can
they
chuse
but
joy
according
to
,
(
nay
,
beyond
)
the
joy
in
harvest
,
and
as
men
rejoyce
that
devide
the
spoyle
,
[
*
](A76967-e19350-b)
*
In
that
verse
whereas
we
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
in
creased
the
joy
,
it
is
read
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
they
are
w
rds
usually
changed
)
and
encreased
his
joy
,
and
so
the
Sept:
read
.
Isa:
9.3
.
He
that
keeps
continuall
feasting
upon
such
good
cheare
as
the
promises
;
unlesse
he
be
very
stupid
,
and
absurd
(
as
it
is
an
absurd
thing
to
be
sad
at
a
feast
)
his
garments
must
needs
be
alwaies
white
,
&
his
head
can
never
lack
oyntment
.
Now
in
the
Gospel
,
God
hath
set
before
us
(
the
table
was
spread
at
Jerusalem
,
Isa:
25.5
:
though
to
the
Jewes
it
became
a
snare
,
Psal:
69.22
.
)
a
feast
of
fat
things
,
a
feast
of
wines
on
the
lees
well
refined
,
Isa:
25.6
.
Nay
not
only
the
promises
&
benefits
to
come
when
Christ
shall
come
;
nor
the
Gospel
,
or
the
newes
of
their
comming
,
either
before
,
or
after
their
coming
;
but
even
all
the
commandements
and
lawes
of
God
and
Christ
contained
in
the
whole
book
of
the
Scriptures
(
as
grievous
as
they
are
to
a
wicked
man
)
are
to
a
godly
man
matter
of
infinite
pleasure
and
delight
.
God's
lawes
are
so
just
and
righteous
;
that
the
vertuous
heart
of
a
just
and
righteour
man
,
cannot
but
delight
in
them
(
as
all
other
things
doe
in
that
which
is
most
suitable
to
them
.
)
How
many
times
does
David
tell
you
thus
much
?
The
statutes
of
the
Lord
are
right
,
rejoycing
the
heart
,
Psal:
19.8
.
And
Ps:
119.111
.
They
are
the
rejoycing
of
my
heart
,
see
at
your
leasure
the
:
14.16
,
20
,
27
,
50
,
54
,
70
92
,
143
verses
of
the
same
psalme
.
Indeed
,
God's
Lawes
are
such
proper
and
wholsome
food
for
a
man
;
that
if
the
Stomack
be
clean
,
and
the
will
be
not
disordered
with
lusts
and
ill
humours
,
they
cannnot
chuse
but
relish
them
.
The
very
nature
and
constitution
of
the
soule
,
neither
corrupted
,
nor
distempered
with
sinne
,
and
lusts
;
will
agree
with
it
,
and
embrace
it
,
with
as
much
love
and
complacency
,
as
a
healthy
stomach
doth
wholsome
food
.
And
indeed
it
is
the
maine
reason
,
why
God's
law
is
so
pleasing
and
delightsome
to
a
regenerated
person
,
viz:
Because
it
is
most
agreable
to
his
nature
;
pleasure
,
[
a
](A76967-e19620-b)
a
Arist:
Rhet
:
l.
1.
c
:
11.
defines
pleasure
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
pleasantnes
,
consisting
mainly
in
the
sence
and
being
of
such
agreablenesse
.
Both
the
statutes
of
God's
law
sprinckled
here
and
there
in
his
booke
,
and
the
exhortations
out
of
the
same
,
dropping
out
of
the
mouth
of
his
minister
;
are
drunk
in
by
the
heart
and
eares
of
a
godly
man
,
with
as
much
thirst
and
greedinesse
,
thirsty
ground
.
He
waites
for
instruction
,
as
the
ground
does
for
the
ᵇ
raine
;
and
as
Job
said
the
people
did
for
him
,
Job
29.22
.
Christ's
commands
are
not
grievous
nor
heavy
,
but
to
him
that
is
unwilling
to
beare
the
yoake
,
1
Joh:
5.3
.
For
to
one
that
is
unwilling
,
any
thing
is
heavy
,
if
it
be
never
so
light
.
Believe
it
,
if
Christ's
burden
seem
heavy
to
any
,
't
is
not
the
heavinesse
or
unwieldinesse
of
the
burthen
,
but
of
the
bearer
:
not
the
hardnesse
of
the
taske
,
but
the
softnesse
of
the
labourer
,
that
is
most
in
fault
.
Certainely
,
the
reading
of
most
part
of
the
Scriptures
must
needs
be
a
very
comfortable
thing
;
and
I
think
a
godly
heart
(
disposed
as
it
ought
to
be
)
can
hardly
tell
how
to
be
sad
,
while
it
[
*
](A76967-e19840-b)
*
I
doe
not
rememb
r
that
in
all
my
melancholy
,
any
thing
whatsoever
had
power
to
call
in
my
distracting
phancy
,
as
the
Scriptures
had
;
when
I
could
be
brought
to
read
them
.
does
it
.
For
what
a
comfort
is
it
for
a
man
to
read
an
earthly
father's
letters
sent
to
him
,
though
they
were
written
long
agoe
?
With
what
care
do
we
keep
such
letters
in
our
chests
?
with
how
much
delight
,
doe
we
ever
and
anon
take
them
out
,
and
looke
upon
them
?
and
with
how
much
sorrow
doe
we
loose
them
?
Is
my
love
to
my
earthly
father
so
great
?
and
shall
my
love
to
my
heavenly
father
(
who
is
my
father
for
heaven
;
to
which
he
adopteth
me
in
the
Gospel
:
who
being
in
heaven
,
that
he
will
regard
a
worme
on
earth
,
is
a
signe
of
infinit
love
,
)
be
lesse
?
Can
my
heart
chuse
but
rejoyce
,
and
my
bones
flourish
like
an
hearbe
,
as
oft
as
I
look
upon
my
Redeemers
last
will
and
testament
,
whereby
I
know
that
he
gave
me
so
much
,
and
that
he
doth
so
much
for
me
continually
,
and
that
it
shall
be
for
ever
[
*
](A76967-e19880-b)
*
Christ
was
the
authour
of
life
and
immortality
(
or
immortal
life
)
2
Tim:
1.10
.
I
doe
not
say
therefore
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I●
:
9.6
.
but
the
vulgar
there
reneders
it
pater
futuri
seculi
:
and
Grotius
upon
Act:
3.15
.
(
whatever
he
had
said
before
upon
Isa:
)
will
allow
him
such
a
name
from
raising
the
dead
.
what
I
have
of
him
.
How
is
David
(
for
I
cannot
chuse
but
returne
to
him
againe
,
having
no
example
like
him
in
this
thing
,
neither
,
that
I
know
,
was
there
any
before
or
since
his
time
)
ever
and
anon
talking
of
his
delight
in
the
Lawes
of
God
,
&
in
his
Statutes
and
Testimonies
.
It
was
to
him
insteed
of
all
other
delights
;
standing
by
him
when
all
delights
else
left
him
,
Vnlesse
thy
law
had
been
my
delight
(
or
,
my
very
great
delight
[
*
](A76967-e20060-b)
*
The
Hebrew
word
not
only
is
in
the
plurall
number
,
(
like
deliciae
)
but
hath
letters
repeated
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
which
some
observe
to
be
for
the
increasing
the
signification
So
R.
Kimchi
Hos:
8.7
.
and
Psal:
33.
such
a
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lam
:
1.20
.
)
I
should
then
have
perished
in
mine
affliction
,
Psal:
119.92
.
Let
Princes
sit
and
speak
against
him
never
so
much
;
yet
will
he
meditate
in
God's
Statutes
,
vers:
23.
Let
him
have
never
so
many
persecutours
and
enemies
;
yet
will
he
not
decline
from
God's
Testimonies
,
vers:
157.
Let
him
be
in
a
strange
place
,
there
shall
God's
Statutes
be
his
Song
vers:
54.
Let
him
be
a
Stranger
in
the
earth
all
his
life
;
so
he
may
not
be
a
Stranger
to
God's
Commandements
,
he
cares
not
,
v:
19.
Although
he
should
have
never
so
much
Contempt
cast
upon
him
,
yet
will
he
not
forget
God's
Precepts
,
vers:
143.
Although
his
Soule
should
be
Continually
in
his
hand
,
yet
that
should
not
make
him
forget
God's
Law
,
vers:
10.12
.
Yea
although
he
became
like
a
bottle
in
the
smoake
,
yet
will
he
not
forget
God's
Precepts
,
vers:
83.
And
therefore
was
it
,
that
he
rejoyced
because
he
had
been
afflicted
,
upon
this
account
,
that
it
made
him
Learne
God's
Statutes
.
He
cared
for
no
other
wealth
.
Thy
Testimonies
have
I
taken
as
an
Heritage
for
ever
:
for
they
are
the
rejoycing
of
my
heart
,
vers:
111.
Neither
cared
he
much
for
Life
,
but
only
to
keep
God's
word
,
vers:
17.
Deale
bountifully
with
thy
servant
that
I
may
live
and
keep
thy
word
,
as
vers:
17.
What
ever
he
had
said
before
,
or
meant
to
say
next
,
he
still
cryes
,
Teach
me
thy
Statutes
,
and
,
I
have
longed
for
thy
Precepts
&c
:
or
some
such
expression
or
other
.
He
could
not
forbeare
to
speak
of
them
,
for
they
were
still
before
him
,
vers:
30.
No
wonder
then
,
that
he
meditated
upon
them
so
often
,
as
he
saith
he
did
,
O
how
I
love
thy
law
!
it
is
my
meditation
all
the
day
,
vers:
97.
And
,
Thy
testimonies
are
my
meditation
,
vers:
99.
God's
commandements
were
to
David
sweeter
in
his
mouth
then
hony
,
to
talke
and
discourse
of
them
,
Psal:
119.103
.
And
so
it
is
possible
they
may
seem
to
bet
a
hypocrite
,
for
the
time
:
but
then
they
were
not
bitter
in
his
belly
,
[
*
](A76967-e20520-b)
*
It
is
sweet
if
thou
keep
them
in
thy
belly
(
so
Hebr:
)
Prov:
22.18
.
when
he
came
to
meditate
on
them
and
digest
them
,
(
so
as
it
hardly
is
with
a
hypocrite
)
for
then
he
would
not
have
spoken
so
gladly
,
that
the
Law
was
in
the
midst
of
his
bowels*
Psal:
rejoycing
the
heart
to
think
on
them
,
Psal:
19.8
:
and
pleasant
in
the
hand
to
doe
them
,
Psal:
40.8
.
[
*
](A76967-e20600-b)
*
I
de
light
to
doe
thy
will
O
God
,
yea
thy
law
is
within
my
heart
.
The
waies
wherein
they
lead
a
man
are
so
easy
and
pleasant
(
as
I
shall
hereafter
more
fully
shew
)
that
if
once
the
heart
be
enlarged
,
and
set
at
liberty
from
the
chains
of
corruption
,
there
will
be
no
hinderance
in
the
members
of
the
body
,
but
they
may
runne
in
them
with
cherefulnes
,
Ps:
119.32
.
I
will
run
the
way
of
thy
commandements
,
when
thou
shalt
enlarge
my
heart
.
O
for
ever
blessed
be
the
name
of
God
,
that
at
length
he
was
pleased
to
make
known
these
his
lawes
to
the
Gentiles
also
.
Once
indeed
he
did
not
deale
so
with
any
nation
[
*
](A76967-e20660-b)
*
Psal:
147
,
18
but
the
Israelites
;
the
Gentiles
knew
not
the
judgments
of
God
,
Ps:
147.20
.
But
now
all
the
world
(
every
place
in
it's
time
)
is
all
alike
in
God's
account
.
A
sixth
thing
The
Workes
of
God
6ly
,
A
sixth
thing
of
speciall
use
to
delight
and
recreate
the
hearts
of
the
godly
,
is
The
workes
of
God
,
of
all
sorts
:
whereof
both
their
duty
and
their
practise
is
to
be
frequently
meditating
:
especially
his
wonderfull
workes
to
the
children
of
men
[
*
](A76967-e20730-b)
*
Many
O
Lord
are
the
wonderfull
works
which
thou
hast
done
,
&
thy
thought
;
to
us-ward
,
Psal:
40.5
.
(
in
their
preservation
and
redemption
)
Ps:
107.21
.
David
bids
us
declare
his
workes
with
rejoycing
,
Psal:
107.22
.
And
he
speakes
of
it
,
as
if
it
were
a
thing
,
for
which
especially
he
desired
to
live
,
and
wherein
he
should
take
most
comfort
,
I
shall
not
dye
but
live
,
and
declare
the
workes
of
the
Lord
,
Ps:
118.17
.
How
can
Believers
chuse
but
rejoyce
,
to
think
upon
that
wonderfull
work
of
the
Redemption
both
of
Jewes
and
Gentiles
by
the
Sonne
of
God
,
the
Sonne
of
Man
,
Christ
Jesus
,
blessed
for
ever
!
to
think
of
Gods's
wonderfull
Love
in
the
purpose
;
[
a
](A76967-e20840-b)
a
The
eterrnal
purpose
,
Eph:
3.4
.
his
wonderfull
freenes
in
the
price
;
his
wonderfull
wisdome
[
b
](A76967-e20880-b)
b
The
manifold
wisedome
of
God
.
Ep:
3
10.
in
the
contrivance
,
and
his
wonderfull
faithfulnesse
,
&
truth
in
the
performance
after
so
long
[
c
](A76967-e20940-b)
c
Psal:
105.8
.
He
hath
remembered
his
covenant
for
ever
,
the
word
which
he
commanded
to
a
thousand
generations
.
a
time
,
and
so
much
provocation
by
the
sinns
of
the
world
to
desist
from
his
purpose
.
Neither
can
a
godly
man's
heart
chuse
,
but
be
exceedingly
taken
with
the
thoughts
of
God's
power
,
and
wisedome
,
in
the
first
forming
,
and
the
continuall
governing
of
such
a
world
of
creatures
.
Especially
in
the
making
of
himselfe
For
he
is
fearefully
and
[
d
](A76967-e20980-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal:
13.9.14
.
wonderfully
made
.
God
hath
given
him
an
excellent
Soule
,
and
of
a
divine
extract
.
He
hath
most
curiously
[
†
](A76967-e21020-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
with
a
needle
Psal:
139.
v
:
15.
wrought
him
,
and
most
excellently
[
*
](A76967-e21060-b)
*
Job
10.11
.
cloathed
him
with
skin
and
flesh
,
and
fenced
him
with
bones
and
sinewes
:
he
hath
endowed
him
with
most
excellent
naturall
gifts
,
reason
and
judgment
,
which
he
hath
not
given
to
other
creatures
.
But
that
which
is
the
greatest
of
all
,
he
hath
bestowed
on
him
most
excellent
spirituall
gifts
,
faith
,
hope
,
and
love
,
and
many
many
graces
which
he
hath
denied
to
other
men
.
The
medication
upon
these
last
only
,
Basil
the
Great
in
his
Sermon
of
Thanks-giving
upon
those
words
of
the
Apostle
,
Rejoyce
alwaies
&c
:
affirmed
to
be
sufficient
matter
of
rejoycing
,
in
the
middest
of
the
furnace
of
the
hottest
afflictions
.
David
,
who
in
the
day
of
his
trouble
,
even
when
his
soule
refused
comfort
,
had
recourse
for
comfort
to
meditation
upon
the
workes
of
God
,
as
if
it
could
not
chuse
but
recieve
comfort
from
thence
;
hath
abundantly
testified
,
how
usefull
the
meditation
is
for
the
purpose
we
speak
of
,
and
what
an
excellent
antidote
it
is
against
sorrow
,
See
Ps:
77.
In
the
second
verse
of
that
Psalme
he
saies
,
My
Soule
refused
to
be
comforted
.
But
in
the
tenth
and
twelfth
verses
,
And
I
said
this
is
my
infirmity
&c.
I
will
remember
the
workes
of
the
Lord
.
Surely
,
I
will
remember
thy
wonders
of
old
.
As
if
he
had
said
thus
,
I
am
very
much
discomforted
,
insomuch
that
my
soule
refuseth
to
be
comforted
:
but
I
know
what
to
doe
to
helpe
it
.
I
will
remember
the
workes
of
the
Lord
,
surely
I
will
remember
his
wonders
of
old
:
And
a
thousand
to
one
,
but
that
if
any
thing
will
cause
me
to
rejoyce
,
this
will
.
To
a
wicked
man
the
workes
of
God
,
both
of
power
and
mercy
,
are
but
matter
of
bare
speculation
,
after
a
Philosophicall
manner
,
wherein
there
is
abundance
of
vexation
.
And
many
of
the
former
sort
(
the
creatures
)
are
unto
him
but
objects
,
and
instruments
,
and
incentives
,
of
evill
thoughts
,
and
words
,
and
actions
,
to
his
own
hurt
.
Present
any
Creature
to
a
wicked
man
,
and
it
will
presently
stirre
up
in
him
Covetousnesse
,
envy
,
lust
,
feare
,
or
any
thing
,
rather
then
joy
.
Wheras
if
you
set
all
the
Creatures
in
the
world
before
a
godly
man
,
he
is
able
to
look
upon
them
,
and
think
upon
them
,
without
any
perturbation
at
all
:
nay
with
comfort
and
delight
.
7ly
,
God's
Ordinances
Another
thing
from
whence
a
godly
Christian
may
fetch
abundance
of
joy
,
is
God's
Sacraments
,
and
Ordinances
.
For
,
first
,
What
Christian
can
chuse
but
be
ravish't
with
joy
and
consolation
,
to
think
,
how
by
the
baptisme
of
water
,
and
the
renewing
of
the
holy
Ghost
,
he
is
brought
so
neare
to
the
God
of
joy
and
consolation
,
as
to
be
taken
into
a
covenant
of
salt
with
him
?
An
everlasting
Covenant
:
such
as
he
need
not
be
sad
to
think
it
will
end
suddainly
.
A
covenant
not
of
hard
servitude
and
bondage
,
(
the
very
thought
whereof
would
never
suffer
him
to
be
merry
)
but
of
honourable
service
,
and
freedome
:
such
as
he
need
not
be
sad
,
to
think
he
shall
never
be
able
to
keep
,
because
God
will
not
regard
[
a
](A76967-e21530-b)
a
Hebr
8.9
.
him
;
For
it
is
a
covenant
better
then
many
of
his
forefathers
had
,
and
established
upon
better
promises
,
Heb:
8
6.
What
Christian
can
chuse
but
be
ravished
with
joy
,
to
think
that
he
is
made
a
member
of
God's
own
[
b
](A76967-e21560-b)
b
Eph:
2.19
.
c
1
Cor●
12.27
.
Citty
:
of
his
own
●
houshold
:
of
his
●
body
?
nay
that
he
is
by
this
meanes
become
even
one
with
Christ
(
as
much
and
more
then
a
wife
is
with
a
[
*
](A76967-e21600-b)
*
Being
dead
to
the
law
by
the
body
of
Christ
,
Rom:
7.4
.
husband
)
(
as
I
may
say
)
bone
of
his
bone
,
and
flesh
of
his
flesh
?
[
*
](A76967-e21640-b)
*
Eph:
5.30
,
31.
I
may
adde
,
spirit
of
his
[
*
](A76967-e21650-b)
*
Rom:
8.9
.
1
Cor:
6.
He
that
is
joyned
to
the
Lord
is
one
Spirit
.
spirit
;
being
baptized
not
only
in
,
or
to
,
but
[
*
](A76967-e21680-b)
*
Thus
Beza
interpret's
it
and
the
context
requiers
it
.
into
Jesus
Christ
;
(
as
the
Apostle
expresses
it
,
or
,
as
we
render
it
,
Rom:
6.3
.
)
2ly
,
What
a
glorious
life
hath
he
,
and
consequently
what
a
merry
life
must
he
needs
have
,
who
is
not
only
taken
into
the
Lord's
own
house
so
soon
,
and
so
freely
,
and
to
be
there
for
ever
:
but
is
also
feasted
so
often
at
his
own
table
!
(
I
am
sure
I
should
be
able
to
say
so
:
for
if
it
be
seldome
,
it
is
the
steward's
fault
,
and
not
the
master's
,
who
allowes
freely
enough
,
)
I
say
,
what
joy
is
it
,
to
be
feasted
so
often
at
the
table
of
the
Lord
,
(
in
the
Sacrament
of
Communion
;
where
he
can
feed
better
on
him
then
other where
)
upon
the
Lord
's
own
flesh
and
bloud
;
which
is
meate
and
drink
indeed
,
and
whose
nourishment
is
to
an
everlasting
life
.
3ly
,
What
a
life
for
light
and
knowledge
,
and
consolation
,
(
in
case
of
trouble
of
Conscience
)
and
consequently
what
a
merry
life
must
he
needs
have
,
that
hath
a
doore
of
[
a
](A76967-e21800-b)
a
Col:
4.3
.
utterance
for
the
preaching
of
the
word
,
and
a
doore
of
[
b
](A76967-e21820-b)
b
Act:
14.27.2
.
saith
and
[
c
](A76967-e21830-b)
c
Pet:
1.11
.
entrance
(
into
the
everlasting
Kingdome
)
for
the
hearing
of
the
word
,
continually
open
:
banqueting
houses
continually
open
,
Cant:
2.4
.
Feasts
of
fat
things
continually
provided
,
Isa:
25.6
.
And
all
this
without
any
labour
or
charge
(
for
the
[
d
](A76967-e21880-b)
d
Ye
shall
be
redeemed
without
money
Isa:
52.3
.
things
,
)
Wine
and
milk
without
money
,
or
price
,
Isa:
55.1
.
Breasts
continually
full
of
nothing
but
consolation
,
and
sincere
milke
,
of
which
he
may
suck
when
he
will
and
be
satisfied
!
Isa:
66.11
.
1
Pet:
2.2
.
4ly
,
Lastly
,
what
a
plentifull
life
hath
he
,
and
consequently
what
a
merry
life
is
he
most
likely
to
have
;
who
hath
the
priviledge
of
Prayer
?
(
which
he
and
none
but
he
is
able
rightly
to
use
.
)
Herein
(
I
think
)
a
godly
man
hath
,
or
may
have
more
joy
,
then
in
any
thing
else
in
the
world
;
whether
you
respect
successfulnesse
,
for
the
obtaining
of
other
good
things
which
he
wants
,
by
prayer
;
or
the
joyes
of
the
Spirit
,
&
many
other
good
things
to
be
had
in
praier
;
such
as
for
the
most
part
a
good
Christian
meets
with
more
or
lesse
,
and
none
but
he
.
In
the
first
respect
,
If
a
godly
man
have
a
mind
to
any
thing
,
and
will
pray
for
it
;
whether
he
shall
have
it
or
no
,
he
is
exceeding
faire
for
it
.
For
he
hath
the
SPIRIT
OF
GOD
,
who
is
the
Comforter
,
for
his
spokesman
to
speak
for
him
within
him
,
with
groanes
that
cannot
be
uttered
;
He
hath
the
Sonne
of
God
,
who
is
his
Redeemer
,
and
his
Mediatour
,
[
*
](A76967-e22010-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
actually
effecting
,
not
only
of
power
to
effect
:
neither
is
the
word
so
used
any
where
in
the
Epistles
:
but
instead
thereof
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
though
I
know
it
to
be
usuall
for
Participle
to
turne
Adjectives
,
both
active
and
passive
.
effectuall
fervent
prayer
of
one
righteous
man
,
Jam
:
5.16
.
He
hath
no
sooner
looked
up
,
but
God
looks
down
.
He
can
no
sooner
bow
the
knee
,
but
God
is
ready
to
bow
his
[
a
](A76967-e22090-b)
a
Psa.
31.2
.
eare
,
&
the
[
b
](A76967-e22110-b)
b
Psal.
144
5.
heavens
also
.
He
can
no
sooner
poure
forth
his
prayer
to
aske
,
and
spread
abroad
his
hand
to
receive
:
but
the
Lord's
hand
is
stretched
out
to
give
;
&
even
to
poure
down
blessings
,
I
say
not
,
more
then
his
hands
are
able
to
hold
,
but
very
much
more
then
he
is
able
to
[
*
](A76967-e22170-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aske
,
or
think
of
,
Eph:
3.20
.
Then
they
cried
unto
the
Lord
,
and
he
delivered
them
out
of
their
distresse
,
saith
,
David
Ps:
107.6
:
all
in
one
breath
,
They
cried
unto
the
Lord
and
he
delivered
&c.
What
affliction
so
ever
the
people
of
God
were
in
;
it
was
no
more
then
cry
unto
the
Lord
,
and
presently
he
delivered
them
out
of
their
distresse
.
You
have
the
same
words
foure
times
in
that
psalme
.
And
indeed
a
very
comfortable
psalme
it
is
.
Methinks
the
Prophet
brings
in
his
running
verse
(
speaking
of
God's
deliverance
,
when
he
had
spoken
of
the
peoples
distresse
)
with
the
like
hast
that
God
wrought
his
deliverance
:
as
if
his
meaning
were
to
shew
the
speedinesse
of
God's
deliverances
when
his
people
were
distressed
.
He
hath
but
three
or
four
verses
,
&
presently
comes
in
,
They
cried
unto
the
Lord
in
their
trouble
,
and
he
delivered
them
out
of
their
distresse
.
They
that
truly
seek
God's
face
by
praying
,
shall
never
have
their
own
faces
fild
with
shame
by
denying
,
neither
in
this
world
,
nor
in
the
world
to
come
:
for
such
fruit
of
the
lips
can
never
be
fruitlesse
.
Let
a
faithfull
man
pray
when
he
will
,
so
he
pray
for
what
is
fitting
,
either
to
be
given
or
erceived
(
&
would
he
for
shame
be
heard
for
other
things
?
)
he
knocks
at
the
doore
of
heaven
(
as
I
may
say
)
with
the
key
in
his
hand
;
as
one
would
doe
at
his
friends
house
,
where
he
durst
be
bold
to
enter
without
knocking
,
and
when
he
finds
the
doore
open
already
;
not
so
much
because
he
doubts
whether
he
may
be
admitted
:
as
because
it
is
his
duty
,
and
because
it
is
the
ordinary
way
and
manner
of
entrance
.
What
shall
I
say
?
Godly
men
have
in
a
manner
had
the
command
[
*
](A76967-e22330-b)
*
Prov:
15.29
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
is
used
elsewhere
:
though
not
for
obeying
:
yet
for
,
effectual
hearing
.
of
Heaven
.
I
can
doe
nothing
till
thou
be
come
thither
,
sath
the
Lord
to
Lot
,
Gen:
19.22
.
(
when
he
prayed
,
that
the
Lord
would
hold
his
hand
till
he
was
escaped
to
Zoar.
)
I
can
doe
nothing
]
as
if
his
hands
were
tied
:
or
as
if
he
must
needs
continue
hearing
,
so
long
as
a
godly
man
continued
praying
.
The
godly
by
strength
of
faith
,
have
the
same
power
with
God
,
as
Jacob
had
Gen:
32.28
.
Hos:
12.3
.
And
I
believe
,
many
times
after
long
wrestling
with
him
in
prayer
;
after
a
manner
they
bring
him
to
say
,
as
he
did
the
Angel
,
let
me
goe
.
I
say
in
prayer
,
as
if
that
were
Jocob's
wrestling
;
and
that
it
was
with
God
;
because
the
Prophet
Hosea
so
interprets
,
chap
:
12.
vers:
45.
He
had
power
over
the
Angel
and
prevailed
,
he
wept
and
made
supplication
unto
him
in
Bethel
and
there
he
spake
with
us
,
even
the
Lord
God
of
hosts
.
How
long
wilt
thou
be
angry
with
thy
people
that
prayeth
;
saith
David
.
As
if
it
were
such
an
impossibility
,
or
such
a
disgrace
for
God's
people
to
be
denied
;
&
such
a
griefe
,
&
so
hard
a
thing
to
God
,
to
deny
his
people
any
thing
,
when
they
set
upon
him
by
prayer
.
When
God
intended
to
inflict
his
judgments
upon
the
Jews
,
lest
he
should
be
hindred
in
the
execution
of
his
purpose
(
so
it
sounds
)
he
spake
to
Jeremy
aforehand
,
not
to
pray
or
intercede
to
him
for
them
:
as
if
he
were
afraid
of
the
efficacy
of
that
man's
prayer
,
that
he
should
not
be
able
to
withstand
it
,
if
once
he
heard
it
Jer:
7.16
.
In
the
like
manner
,
in
another
place
,
when
he
would
declare
his
resolution
to
execute
hi●
firce
anger
against
them
,
though
they
should
use
the
most
powerfull
meanes
in
the
world
to
hinder
him
,
he
expresseth
it
thus
,
Though
Moses
and
Samuel
stood
before
me
,
yet
my
mind
could
not
be
toward
this
people
;
cast
them
out
of
my
sight
,
and
let
them
goe
forth
,
Jer:
15.1
.
As
if
the
prayers
of
such
godly
men
as
they
,
were
of
greater
power
to
prevaile
with
him
,
then
any
thing
else
in
the
world
whatsoever
.
Now
,
there
is
never
a
truly
religious
man
that
believes
in
God
,
though
he
be
the
least
in
the
kingdome
of
Heaven
,
but
is
as
great
as
Jeremy
,
Samuel
,
or
Moses
.
Be
it
the
poorest
wretch
,
the
lowest
shrub
:
He
will
certainly
regard
his
prayer
,
and
no
wise
despise
it
,
Psal:
102.
[
*
](A76967-e22640-b)
*
He
will
regard
the
prayer
of
the
destitute
,
he
will
not
despise
their
prayer
.
the
word
for
destitute
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ashrub
17.
God
is
never
so
busy
,
that
he
cannot
:
nor
so
angry
,
that
he
will
not
heare
the
cry
of
his
children
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Peter
1
Epist:
ch
:
3.12
.
His
eares
are
to
,
or
for
,
their
prayer
:
as
if
they
were
all
together
for
hearing
prayer
,
&
for
nothing
else
;
or
as
if
it
were
his
part
,
or
his
worke
to
heare
and
answer
,
and
concede
:
as
't
is
our
part
,
and
duty
,
and
worke
,
to
call
,
and
aske
and
intreat
.
Sayes
the
Prophet
Esay
,
58.9
.
Thou
shalt
call
,
and
the
Lord
shall
answer
;
as
who
should
say
,
doe
thou
doe
thy
part
,
and
the
Lord
shall
doe
his
.
Nay
such
is
the
goodnesse
of
God
,
and
the
freenesse
of
his
goodnesse
;
that
he
delights
in
our
asking
(
which
one
would
think
might
be
troublesome
to
him
)
as
well
as
in
his
own
granting
:
therein
being
farre
more
affable
and
kind
,
then
the
best
and
freest
givers
among
men
:
who
are
many
times
willing
enough
to
give
,
when
they
are
loth
to
be
asked
;
and
like
him
best
,
and
pitty
him
most
,
that
askes
least
.
'T
is
not
so
with
God
.
No
,
cleane
contrary
.
In
the
old
testament
,
you
shall
find
the
complaint
often
,
that
the
people
did
not
call
upon
God
.
So
our
Saviour
in
the
new
Testament
,
Joh:
16.24
.
Hitherto
have
you
asked
nothing
in
my
name
.
as
if
he
took
it
unkindly
,
that
they
would
not
aske
of
him
:
or
as
if
it
argued
,
that
they
doubted
of
his
love
,
or
his
power
.
There
is
no
limited
time
in
the
court
of
heaven
for
hearing
petitions
.
It
is
not
like
the
court
of
earthly
Princes
.
For
there
is
a
free
accesse
any
day
of
the
week
,
any
houre
of
the
day
,
or
the
night
,
any
minute
of
the
houre
.
As
the
Lawyer
saith
of
the
King
,
for
having
his
due
,
Nullum
tempus
occurrit
Regi
:
so
may
I
say
of
the
godly
,
for
making
his
praiers
and
granting
his
requests
,
Nullum
tempus
occurrit
fidelibus
.
No
time
unseasonable
;
so
the
heart
be
seasoned
(
with
faith
)
No
non
terme
in
God's
court
of
Requests
.
He
keeps
continually
open
house
for
all
commers
and
goers
:
and
indeed
more
for
commers
,
then
goers
.
His
eyes
are
alwaies
open
,
to
behold
our
teares
:
his
eares
are
alwaies
open
to
heare
our
groanes
;
his
heart
also
and
his
bowels
[
*
](A76967-e22900-b)
*
Where
of
he
has
infinit
many
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isa:
63.15
.
are
alwaies
open
:
and
never
shut
up
so
fast
,
but
they
will
yearn
,
and
turne
within
him
,
if
our
misery
be
never
so
little
.
For
as
we
have
not
an
high
priest
to
pray
by
that
cannot
be
touched
with
the
feeling
of
our
infirmities
:
(
Heb:
4.15
.
)
so
neither
have
we
a
God
to
pray
to
,
that
shall
see
us
in
distresse
,
and
heare
us
call
,
and
cry
;
and
never
be
moved
.
And
here
I
call
to
mind
what
Origen
s
Interpreter
speakes
of
a
Jewish
interpretation
upon
those
words
of
the
King
of
Moab
concerning
the
Israelites
,
Num:
22.4
.
(
And
Moab
said
unto
the
Elders
of
Midian
,
now
shall
this
company
lick
up
all
that
are
round
about
us
,
as
the
Oxe
licketh
up
the
grasse
of
the
field
.
)
That
as
the
Oxe
With
his
lips
&
his
mouth
maketh
cleare
riddance
of
the
grasse
as
he
goes
:
so
that
people
fought
most
of
all
with
their
mouth
,
and
their
lips
,
and
by
the
strength
of
their
prayers
carried
all
before
them
.
Now
what
a
comfort
it
is
,
to
have
God
so
ready
to
heare
us
,
in
our
prayer
,
and
give
us
an
answer
;
we
may
guesse
a
little
by
the
pleasure
we
take
pleasure
in
our
talking
with
men
.
when
they
are
attentive
to
what
we
say
,
&
ready
to
answer
our
question
For
indeed
prayer
is
as
it
were
a
talking
with
God
.
And
if
it
be
not
such
,
it
is
but
equivocally
called
prayer
;
as
a
dead
man
may
be
called
a
man
.
Because
(
that
which
is
most
commonly
the
reason
why
prayer
is
no
communion
)
it
wants
that
which
is
the
heart
&
life
of
prayer
;
I
meane
the
heart
;
which
is
the
principle
of
life
,
both
for
naturall
and
spirituall
actions
.
Such
prayer
never
hath
an
answer
.
Or
,
if
you
will
,
he
that
prayes
so
,
hath
no
answer
:
though
the
thing
which
he
prayed
for
,
be
granted
.
And
so
there
can
be
no
discourse
or
communion
with
God
in
such
a
prayer
.
For
the
Spirit
is
God's
only
spokesman
,
or
Interpreter
;
by
whom
he
speakes
.
Now
he
does
never
speak
to
any
one
by
his
Spirit
,
whom
he
does
not
move
by
his
Spirit
to
speak
to
him
;
which
he
does
not
to
the
wicked
:
but
to
every
godly
man
he
doth
.
And
therefore
the
prayer
of
a
godly
man
,
is
as
much
a
discourse
to
him
,
and
much
more
merry
,
then
the
best
discourse
in
the
world
.
It
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Job
15.4
:
a
communing
with
God
.
For
therein
they
commune
with
God
,
and
God
with
them
.
And
they
may
doe
it
as
privately
,
as
they
may
with
their
own
heart
(
discourse
with
friends
you
know
,
the
more
private
it
is
,
the
more
comfortable
;
as
bread
eaten
in
secret
is
sweetest
.
)
Thus
God
is
said
to
have
communed
with
Abraham
,
when
he
prayed
for
saving
of
Sodom
,
Gen:
18.33
.
Prayer
,
if
it
be
true
,
is
a
discourse
that
is
as
pleasant
and
delightsome
to
the
Godly
man
,
as
it
is
painfull
&
irksome
to
the
wicked
:
whether
it
be
used
by
himselfe
,
or
another
.
It
is
like
vinegar
to
a
wicked
man's
teeth
,
and
as
smoke
to
his
eyes
,
to
be
in
sight
or
hearing
of
those
that
pray
:
or
to
have
the
words
of
a
prayer
in
his
mouth
(
for
that
is
the
most
that
he
hath
.
)
He
stands
upon
thornes
as
long
as
he
is
but
in
the
company
of
such
as
are
praying
:
and
it
is
worse
to
him
to
be
in
the
house
of
prayer
then
in
the
house
of
correction
.
And
therefore
on
the
other
side
(
as
those
things
are
usually
best
which
wicked
men
most
hate
)
certainly
a
godly
man
cannot
but
be
all
as
much
delighted
in
prayer
(
or
he
may
,
if
he
be
not
lesse
godly
then
he
should
be
.
)
The
joy
and
happinesse
to
be
had
IN
prayer
,
't
is
not
to
be
told
,
how
great
it
is
,
God
being
thus
easy
to
be
spoken
to
,
and
to
give
the
soule
a
meeting
.
Judge
you
what
joyes
are
in
his
heart
,
whose
discourse
with
God
is
such
as
this
.
Believer
.
I
am
unworthy
.
God
But
my
Sonne
is
worthy
:
and
I
have
accepted
thee
in
that
my
beloved
.
B.
But
I
have
committed
many
sins
,
since
I
have
believed
in
that
beloved
:
and
how
shall
I
doe
to
make
satisfaction
for
these
sinns
?
G.
I
have
made
my
Sonne
a
priest
for
ever
,
B
Lord
I
love
thee
:
and
I
would
enjoy
thee
.
But
it
is
impossible
thou
shouldst
endure
to
be
embraced
by
such
an
uncleane
wretch
as
I
am
.
G.
But
I
will
[
a
](A76967-e23520-b)
a
Ezek:
36.28
.
sprinkle
cleane
water
upon
thee
,
and
thou
shalt
be
cleane
,
and
I
will
sanctify
thee
[
b
](A76967-e23540-b)
b
1
Thes:
5.23
.
throughout
.
B.
My
Lord
,
and
my
God
.
Now
I
embrace
thee
.
And
my
joy
is
unspeakable
.
But
this
happinesse
will
not
last
long
:
and
me
thinks
I
have
not
a
full
sight
of
thee
.
G.
Doe
but
have
a
little
patience
for
a
few
[
c
](A76967-e23620-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
daies
:
and
thou
shalt
see
[
d
](A76967-e23650-b)
d
1
Cor
12.13
.
1
Thes:
4.17
.
me
as
I
am
face
to
face
,
and
shalt
be
with
me
for
*
ever
.
B.
But
,
O
Lord
,
I
have
a
root
of
bitternes
within
me
;
and
if
I
am
suffered
to
live
any
longer
here
in
the
flesh
,
I
am
afraid
,
I
shall
sin
against
thee
,
and
so
loose
thee
.
G.
But
I
that
have
called
thee
,
am
faithfull
;
B.
Lord
,
I
know
,
That
I
know
whom
I
have
believed
;
that
he
is
faithfull
enough
,
not
to
leave
me
;
and
I
am
perswaded
that
he
is
able
to
keep
that
wich
I
have
committed
unto
him
against
that
[
*
](A76967-e23790-b)
*
2
Tim
1.12
.
day
.
But
I
shall
leave
thee
;
that
is
my
feare
.
G.
Feare
not
that
.
I
have
given
thee
one
heart
;
a
[
*
](A76967-e23850-b)
*
a
heart
of
flesh
only
,
for
a
heart
of
flesh
,
and
a
heart
of
stone
.
Jer:
31.18
.
heart
only
to
love
me
,
and
none
to
leave
me
.
I
will
make
an
everlasting
Covenant
with
thee
,
that
I
will
not
turne
away
from
thee
to
doe
thee
good
:
and
I
will
put
my
feare
in
thy
heart
,
that
thou
shalt
not
depart
from
[
a
](A76967-e23870-b)
a
Jer:
32.32.4
.
me
.
Seing
thou
hast
confirmed
the
testimony
of
my
Sonne
,
my
Sonne
shall
also
[
b
](A76967-e23880-b)
b
1
cor:
16.18
.
confirme
thee
unto
the
end
.
Let
any
one
judge
what
there
is
in
prayer
to
comfort
a
Believer
.
1.
There
is
no
such
way
to
remove
his
doubts
.
2.
There
is
no
such
way
to
confirme
his
hopes
.
3.
There
is
no
such
way
to
exercise
and
satisfie
his
graces
.
Among
all
the
graces
,
that
,
whose
satisfaction
by
the
enjoyment
of
it's
object
,
makes
most
for
joy
,
and
content
,
is
Love
.
Now
a
Christian's
love
,
whose
chief
object
is
God
,
never
enjoyes
it's
ob
ect
so
intimatly
and
closely
,
as
it
doth
in
prayer
;
wherein
the
embraces
are
mutuall
;
&
more
sensibly
so
,
then
at
any
other
time
,
whatsoever
.
And
that
is
the
reason
,
that
he
that
truly
loves
God
,
is
so
frequently
at
that
work
,
because
therein
he
can
delight
himselfe
in
God
,
Will
he
delight
himselfe
in
the
Almighty
,
will
he
alwaies
call
upon
God
?
Job
27.10
.
He
does
not
only
take
*
delight
(
or
,
is
*
Pleased
)
in
approching
to
God
(
which
a
Hypocrite
,
such
a
one
as
Job
speakes
of
,
may
doe
upon
formall
principalls
)
but
,
he
delights
himselfe
or
makes
himselfe
[
a
](A76967-e24170-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
merry
in
God
,
and
feeds
deliciously
upon
him
;
takes-pleasure
in
him
,
as
the
mouth
doth
in
pleasant
meat
,
and
his
Soule
delighteth
it selfe
[
b
](A76967-e24220-b)
b
Isa.
55.1.2
.
My
soule
shall
be
satified
as
with
marrow
and
fatnes
,
and
my
mouth
shall
praise
thee
with
joyfull
lips
when
I
remember
thee
upon
my
bed
,
Psal:
63.
in
fatnesse
.
So
you
have
seen
in
part
,
what
mirth
and
joy
godly
men
have
in
prayer
.
But
especially
in
times
of
trouble
and
persecution
you
will
find
the
necessary
use
of
it
:
which
made
the
Apostle
,
when
he
bade
the
Thessalonians
,
Rejoyce
evermore
,
immediatly
to
adde
,
Pray
without
ceasing
,
1
Thes:
5.16
.
Hereunto
adde
the
speedines
of
God's
answer
to
a
godly
man's
prayer
.
At
the
beginning
of
thy
supplications
the
commandement
came
forth
;
and
I
am
come
to
shew
thee
:
for
thou
art
[
c
](A76967-e24300-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
greatly
beloved
,
Said
the
Angel
to
Daniel
,
praying
for
the
redemption
of
the
Jewes
out
of
captivity
,
Dan:
9.23
.
David
sayes
,
he
did
but
say
,
he
would
confesse
his
transgression
to
the
Lord
,
and
yet
he
saith
presently
,
God
forgave
him
the
iniquity
of
his
sinne
,
Psal:
32.5
.
In
the
Prophecy
of
Isaiah
,
you
have
a
flat
promise
to
this
purpose
,
ch:
65.24
.
Before
they
call
I
will
answer
;
while
&
they
are
yet
speaking
I
will
heare
.
Is
there
no
comfort
in
this
?
I
know
that
men
cannot
heare
me
till
I
have
spoken
.
But
God
does
not
only
heare
me
while
I
speak
,
but
can
answer
before
I
aske
.
I
have
been
the
longer
in
my
discourse
of
prayer
,
because
I
would
have
you
oftner
in
the
use
of
it
.
For
to
tell
you
truly
(
and
I
can
say
somewhat
from
my
own
experience
)
for
a
remedy
&
preservation
against
melancholy
;
exercise
,
and
company
,
and
physick
is
not
worth
any
thing
in
comparison
of
it
:
and
I
know
not
any
thing
in
the
world
,
except
the
frequent
reading
of
the
Scriptures
,
that
can
come
nere
it
.
8ly
.
every
man
that
walketh
uprightly
,
walketh
surely
,
Prov:
3.23
.
1.
How
can
he
be
otherwise
then
safe
,
who
lives
in
a
city
so
strongly
fortified
,
as
the
city
whereof
he
is
,
is
described
to
be
,
Rev:
22.11.12
,
13.
2.
How
can
he
chuse
but
be
safe
,
who
hath
no
worse
guard
for
his
person
,
then
God
himselfe
hath
?
(
who
hath
no
need
of
any
but
for
his
use
)
I
meane
The
Angels
:
who
(
as
poore
a
lump
of
clay
as
he
is
)
will
not
think
it
much
to
beare
him
up
in
their
armes
,
rather
then
he
shall
dash
his
foot
against
a
stone
,
Psal:
91.12
.
Nay
,
lastly
,
how
can
he
chuse
but
be
safe
,
who
hath
no
worse
guard
then
God
himselfe
is
,
who
is
the
God
of
Safety
,
and
to
whom
peculiarly
belong
the
issues
from
death
,
Psal:
68.20
.
But
you
will
reply
,
you
cannot
believe
that
a
godly
man
can
be
so
safe
,
and
out
of
harmes
way
:
not
only
because
of
necessity
he
is
exposed
,
having
nothing
but
naked
innocency
to
carry
about
him
:
but
that
because
of
duty
he
must
expose
himselfe
to
danger
and
violence
:
giving
away
his
cloak
when
his
coate
is
gone
already
:
giving
the
left
cheek
to
him
that
hath
struck
him
upon
the
right
already
:
giving
the
way
to
every
one
:
and
giving
all
that
he
hath
,
rather
then
give
the
least
offence
.
To
answer
you
,
what
you
say
,
is
true
in
part
.
And
I
confesse
,
a
godly
man
would
have
but
little
safety
,
if
he
had
no
more
then
what
is
of
his
own
procuring
,
and
if
God
himselfe
did
not
undertake
his
protection
.
But
having
the
protection
of
God
,
who
will
say
,
he
hath
not
sufficient
provision
for
Safety
?
And
then
I
must
tell
you
also
,
that
I
doe
not
allow
him
to
presume
so
farre
upon
the
help
of
God
,
as
not
to
use
any
meanes
at
all
of
his
own
.
Neither
the
name
of
help
is
proper
;
neither
doth
God
use
to
give
it
,
when
men
doe
nothing
themselves
.
Christians
are
commanded
to
be
doves
(
Mat
:
10
,
16
:
)
as
if
they
must
not
be
quarrelsome
:
but
they
are
withall
allowed
to
be
serpents
;
as
if
they
might
be
cautelous
and
wise
:
not
harmfull
,
but
when
they
cannot
chuse
;
as
a
snake
,
they
say
,
is
not
unlesse
you
barre
up
his
way
to
his
hole
.
But
you
will
say
,
In
the
Canticles
they
are
compared
to
a
dove
only
,
(
as
if
either
they
would
not
fight
:
or
could
not
well
,
if
they
would
.
)
But
what
then
?
must
they
needs
be
so
much
in
harmes
way
?
what
if
they
be
hid
in
the
clefts
of
the
rock
?
Cant:
2.14
.
What
if
God
hide
them
in
the
secret
of
his
presence
from
the
pride
of
man
?
and
keep
them
secret
in
a
pavilion
from
the
strife
of
tongues
?
Psal:
31.20
.
If
God
himselfe
hide
a
man
,
'I
le
warrant
you
,
he
knowes
how
to
hide
him
where
he
shall
be
safe
.
And
that
was
it
,
that
David
in
his
trouble
chose
to
fly
unto
him
,
rather
then
any
one
else
,
to
hide
him
.
Psal:
143.9
.
(
For
I
fly
unto
thee
to
hide
me
.
)
As
our
Saviour
said
,
If
the
Sonne
of
God
make
you
free
,
you
shall
be
free
indeed
:
So
may
I
say
to
all
those
that
are
truly
godly
,
If
God
hide
you
,
or
if
God
make
you
safe
,
(
as
indeed
he
does
)
then
are
you
safe
indeed
;
so
safe
,
that
not
a
haire
of
your
head
shall
fall
to
the
ground
;
and
so
safe
that
you
may
be
secure
.
Not
secure
without
care
of
diligence
,
to
looke
to
your selves
;
but
only
secure
without
care
of
diffidence
(
and
distrust
)
not
to
looke
unto
God
.
Christians
may
not
be
setled
upon
their
lees
;
but
they
may
and
must
be
setled
upon
their
faith
.
Secure
they
may
be
,
not
because
they
presume
of
not
leaving
God
,
but
because
they
are
confident
,
God
will
never
leave
them
.
So
secure
,
as
you
may
imagine
the
Israelites
were
,
when
they
were
in
the
sea
.
Ps:
78.5
.
And
he
led
them
on
safely
,
so
that
they
feared
not
.
So
as
Zophar
allowes
in
the
book
of
Job
,
If
iniquity
be
in
thy
hand
,
put
it
farre
away
;
and
let
not
Wickednes
dwell
in
thy
tabernacles
.
For
then
thou
shalt
lift
up
thy
face
without
spot
;
yea
thou
shalt
be
stedfast
and
shalt
not
feare
:
because
thou
shalt
forget
thy
misery
,
and
remember
it
as
waters
that
passe
away
.
And
thine
age
shall
be
clearer
then
the
moone
:
thou
shalt
shine
forth
,
and
thou
shalt
be
as
the
morning
.
And
thou
shalt
be
secure
,
because
there
is
hope
;
yea
thou
shalt
digge
about
thee
,
and
thou
shalt
take
thy
rest
in
safety
.
Also
thou
shalt
lye
down
&
none
shall
make
thee
afraid
,
Job
.
11.14
.
Upon
condition
they
set
the
Lord
alwaies
before
them
,
as
David
did
they
may
say
as
David
did
,
Ps:
16.8.9
.
I
have
set
the
Lord
alwaies
before
me
;
because
he
is
at
my
right
hand
,
I
shall
not
be
moved
.
Therefore
my
heart
is
glad
,
and
my
glory
rejoyceth
,
my
flesh
also
shall
rest
in
hope
.
But
to
tell
you
a
little
more
particularly
,
what
Believers
have
to
shew
for
their
security
.
1.
They
have
promises
,
which
are
sure
mercies
.
For
they
were
made
by
one
that
cannot
lye
,
and
strongly
tied
himselfe
with
an
oath
to
performe
what
he
promised
.
So
that
they
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
strong
consolation
,
Heb:
6.18.20
.
They
have
the
Spirit
(
which
is
Truth
it selfe
1
Joh:
5.6
.
)
for
the
past
,
witnessing
with
their
spirits
,
that
they
are
the
Sonnes
of
God
,
Rom:
8.16
:
And
for
the
future
,
an
earnest
of
their
inheritance
,
Eph:
1.14
;
and
a
seale
of
God's
own
putting
,
And
I
give
unto
them
eternall
life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
and.
4.
They
have
our
Saviour's
prayer
to
the
father
,
Father
I
Will
also
that
,
Whom
thou
hast
given
me
,
be
with
me
Where
I
am
,
that
they
may
behold
my
glory
,
which
thou
hast
given
me
,
Joh:
17.24
.
And
we
doubt
not
that
he
was
heard
:
nay
we
know
it
,
Joh:
11.42
.
5.
Whereas
the
Arminian
objects
,
that
he
denies
not
,
but
God
will
stick
to
them
;
but
the
feare
is
that
they
shall
not
stick
to
him
:
this
objection
is
answered
by
what
God
promised
long
agoe
to
his
people
,
viz:
not
only
not
to
depart
from
them
;
but
put
his
feare
into
their
hearts
,
so
that
they
should
never
depart
from
him
,
Jer:
32.40
.
He
that
called
us
will
ceratainly
recall
us
;
seeing
he
cannot
repent
of
his
calling
;
as
he
is
too
good
to
repent
of
any
other
[
a
](A76967-e25190-b)
a
Grotius
and
such
as
he
would
have
all
Gospel
gifts
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
gift
,
Rom:
[
b
](A76967-e25230-b)
b
Bouum
perseverant●ae
daturum
Deum
vecatis
suis
ista
vocatione
de
qua
dictum
est
,
sine
paenitentia
sunt
dona
dei
&
vocatio
,
omni
Christiano
consitendum
est
,
August
.
De
dono
perseverantiae
c.
14.
11.29
.
6.
The
very
nature
and
worke
of
faith
is
to
give
Christ
to
them
.
Now
he
that
hath
Christ
(
or
the
Sonne
)
hath
life
,
Joh:
5
,
12.
And
this
life
is
eternall
,
viz:
because
it
is
in
that
Sonne
(
ibid:
)
and
the
same
life
that
he
hath
:
only
as
yet
hid
with
him
in
God
,
Col:
3.3
.
Having
therefore
their
salvation
thus
assured
to
them
upon
good
grounds
,
&
being
assured
of
their
salvation
because
they
build
upon
those
grounds
:
and
having
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
things
that
accompany
salvation
,
Heb:
6
,
9
:
they
can
use
the
words
of
Paul
:
2.
Cor:
5
,
1.
(
Not
,
we
think
,
but
)
we
know
,
that
if
our
earthly
house
of
this
tabernacle
be
dissolved
,
We
have
a
building
of
God
,
a
house
not
made
with
hands
,
eternall
in
the
heavens
.
They
are
as
good
as
in
Heaven
already
,
being
in
Christ
,
who
is
there
.
As
Paul
saith
,
And
hath
raised
us
up
together
;
and
hath
made
us
to
sit
together
in
heavenly
places
in
Christ
Jesus
,
Eph:
2.6
.
It
was
John's
ordinary
language
.
WE
KNOW
.
Hereby
KNOW
we
that
we
are
in
him
,
1
Epist:
2.3
.
We
KNOW
that
when
he
shall
appeare
we
shall
be
like
him
,
ch:
3
,
2.
We
KNOW
we
have
passed
from
death
to
life
,
v
:
14.
We
KNOW
that
we
are
of
God
,
ch:
5
,
19
:
and
vers:
13
:
that
we
may
KNOW
that
we
have
eternall
life
See
also
ch:
3.19.24
.
ch:
4.13
.
ch:
5.15
.
Those
that
would
hinder
Christians
from
this
comfort
usually
object
that
place
,
Phil:
2.12
.
Worke
out
your
salvation
with
feare
and
trembling
.
To
whom
I
answer
,
't
is
true
indeed
,
though
God
have
hedged
us
in
on
every
side
,
and
supported
us
with
props
of
everlasting
love
,
which
are
so
fastned
that
they
cannot
slide
,
and
so
strong
that
they
cannot
be
broken
:
yet
,
like
the
man
that
stands
upon
a
tower
environ'd
with
battlements
,
so
that
he
cannot
fall
over
,
our
legs
shake
,
and
our
joynts
tremble
,
and
our
hearts
quake
for
feare
,
when
we
look
down
upon
the
ground
from
whence
we
came
,
and
out
of
which
we
were
made
,
and
consider
our
own
frailty
;
and
look
not
up
to
God
that
upholds
us
,
and
his
grace
and
loving
kindnesse
,
with
which
we
are
compassed
about
,
as
with
walls
and
battlements
.
A
man
in
such
a
place
,
though
he
be
not
afraid
of
failing
,
yet
he
will
not
,
nor
may
not
walk
so
carelesly
there
,
as
he
would
in
another
place
.
He
may
not
run
and
play
so
in
security
there
,
as
if
he
were
below
upon
the
ground
:
neither
may
he
leane
too
much
upon
the
battlements
,
and
presume
upon
the
strength
of
the
work
.
And
such
presumption
Paul
in
that
place
meant
to
exhort
the
Philippians
against
,
I
meane
presumption
upon
God's
love
.
Methinks
a
godly
man
,
betwixt
his
feares
,
because
God
withdrawes
the
light
of
his
countenance
:
and
his
confidence
,
because
he
is
faithfull
,
and
will
not
suffer
him
to
be
tempted
above
his
[
*
](A76967-e25540-b)
*
1
Cor.
10.13
.
power
(
whereof
the
former
is
alwaies
swallowed
up
by
the
latter
)
is
like
a
child
shaken
to
and
fro
in
the
armes
of
a
loving
father
,
and
threatned
to
be
throwne
off
.
For
though
he
only
offer
and
but
in
jest
;
to
doe
it
,
the
child
being
unable
to
helpe
it selfe
,
cannot
chuse
but
cry
,
and
tremble
for
feare
.
But
yet
all
this
while
,
he
is
fast
,
and
sure
enough
.
And
whereas
when
his
father
lifts
him
out
,
he
doubts
whether
he
will
hold
him
fast
,
or
let
him
goe
;
when
he
takes
him
in
againe
into
his
bosome
,
he
is
confident
he
will
hold
him
fast
.
Even
so
a
godly
man
,
when
he
is
in
the
worst
of
his
feares
,
does
but
doubt
whether
God
will
leave
him
or
not
:
but
when
he
is
in
the
best
of
his
hopes
,
he
is
confidēt
that
God
will
never
leave
him
,
nor
forsake
him
.
The
same
men
that
urge
that
place
in
the
Philippians
against
the
certainty
of
Salvation
,
urge
the
same
place
for
the
merit
of
works
.
And
indeed
,
if
I
were
of
their
minde
in
that
,
I
should
quickly
be
of
their
mind
in
the
other
too
.
For
well
may
we
worke
in
feare
&
trembling
,
in
the
worst
sence
that
can
be
,
if
we
are
to
fare
as
we
work
our selves
:
&
not
as
he
that
sheweth
mercy
,
worketh
in
us
and
for
us
.
But
,
the
best
of
it
is
,
by
faith
we
are
saved
and
not
by
workes
;
and
we
expect
to
be
saved
so
,
and
no
otherwise
:
and
we
doubt
not
of
our
expectation
,
because
the
promise
was
of
faith
and
not
of
workes
,
to
this
end
,
that
the
promise
might
be
sure
,
Rom:
4.16
.
We
feare
our
own
weaknesse
as
much
as
they
,
and
more
too
:
and
that
is
it
which
drives
us
to
prayer
to
God
himselfe
,
oftner
then
it
doth
them
to
the
Saints
:
which
is
a
fruit
of
our
not
doubting
of
the
strength
of
God
,
who
is
able
to
keep
us
from
falling
[
*
](A76967-e25650-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jude
24
:
and
of
the
truth
of
God
who
cannot
[
b
](A76967-e25680-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lye
,
&
hath
promised
us
eternall
life
before
the
world
[
c
](A76967-e25720-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
began
,
Tit:
1.2
.
And
were
we
not
so
assured
,
we
had
little
hopes
to
be
the
better
for
praying
:
in
which
we
are
certaine
not
to
be
heard
,
if
we
doubt
whether
we
shall
or
no.
I
said
,
the
truth
of
God
,
because
having
bound
himselfe
by
promise
,
his
faithfulnesse
and
truth
are
ingaged
for
him
,
to
see
it
performed
:
and
therefore
the
Apostle
saith
,
2
Thes:
3.3
,
The
Lord
is
faithfull
,
who
shall
stablish
you
and
keep
you
from
evill
.
Though
believers
may
be
weak
in
faith
to
believe
his
truth
,
yet
their
weake
faith
,
(
like
the
unbeliefe
of
the
Jewes
)
[
*
](A76967-e25810-b)
*
Rom:
3.3
.
shall
not
make
the
faith
of
God
of
none
effect
.
And
here
I
cannot
but
make
a
stop
and
cry
out
,
O
the
unspeakeable
comfort
,
that
doth
hence
arise
,
viz:
From
the
faith
(
or
faithfulnesse
)
of
God
;
whose
mercy
and
truth
go
so
hand
in
hand
.
In
the
Psalmes
they
are
often
mentioned
together
.
Take
what
the
Psalmist
in
the
89
Psalme
speakes
of
them
,
viz:
I
will
sing
of
the
mercies
of
the
Lord
for
ever
,
with
my
mouth
will
I
make
knowne
thy
faithfulnesse
to
all
generations
.
For
I
have
said
,
mercy
shall
be
built
for
ever
;
thy
faithfulnesse
thou
shalt
establish
in
the
very
heavens
.
I
have
made
a
Covenant
with
my
chosen
,
I
have
sworne
unto
David
my
servant
:
Thy
seed
will
I
establish
for
ever
,
and
build
up
thy
throne
to
all
generations
,
Selah
.
And
the
Heavens
shall
praise
thy
wonders
,
O
Lord
,
thy
faithfulnesse
also
in
the
congregation
of
the
Saints
.
For
who
in
the
heaven
can
be
compared
unto
the
Lord
,
who
among
the
sonnes
of
the
mighty
can
be
likened
unto
the
Lord
?
God
is
greatly
to
be
feared
in
the
Assembly
of
the
Saints
,
and
to
be
had
in
reverence
of
all
them
that
are
about
him
.
O
Lord
God
of
hosts
,
who
is
a
strong
Lord
like
unto
thee
,
or
thy
faithfulnesse
round
about
thee
?
Let
any
one
judge
,
whether
a
godly
man
be
to
blame
to
be
confident
upon
his
safety
,
having
such
security
.
What
is
there
that
can
get
thorow
to
hurt
him
,
who
hath
the
faithfulnesse
of
God
for
his
shield
to
cover
him
?
Ps:
91.4
.
He
shall
cover
thee
with
his
feathers
,
and
under
his
wings
shalt
thou
trust
:
his
truth
shall
be
thy
shield
and
buckler
.
Well
then
,
having
for
a
sure
[
*
](A76967-e25940-b)
*
2
Tim
2.19
.
foundation
,
the
love
of
God
in
his
election
;
(
which
as
it
never
had
any
cause
to
move
it
,
so
it
will
never
have
any
to
remove
it
)
upon
this
they
build
their
hope
,
&
the
gates
of
hell
shall
never
prevaile
against
it
,
It
is
a
farre
better
hope
,
then
the
chastest
matron
,
that
ever
was
,
can
have
of
the
continuance
of
her
chastity
;
(
that
because
she
hath
beene
chaste
hitherto
,
(
that
I
may
take
notice
of
the
expression
used
by
the
[
b
](A76967-e25960-b)
b
Grotius
in
4
Art
:
consult
:
Cas:
sand
:
freest
man
of
his
tongue
,
that
ever
I
knew
in
matters
of
Religion
.
)
Even
in
those
very
words
which
they
urge
against
us
(
work
out
your
salvation
)
by
your
salvation
is
meant
,
that
which
is
your
Salready
,
not
that
which
shall
be
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Salvation
must
be
attained
here
,
or
it
cannot
be
enjoyed
hereafter
)
only
we
are
to
worke
it
out
as
a
servant
is
,
that
hath
his
wages
aforehand
.
Or
God
is
to
take
it
out
in
work
more
or
lesse
,
as
he
thinks
good
.
Working
is
a
condition
required
by
God
,
to
receive
it
,
wherewith
he
is
contented
:
and
not
a
sufficient
price
to
buy
it
,
wherewith
he
can
be
satisfied
.
Our
working
is
not
so
much
to
obtaine
it
and
get
it
;
as
to
attaine
to
it
,
or
get
to
it
.
As
if
God
should
say
thus
,
You
shall
doe
me
so
much
worke
and
I
am
contented
.
'T
is
not
sufficient
;
but
it
shall
be
enough
.
I
will
make
over
to
you
an
inheritance
of
my
kingdome
:
and
since
you
cannot
reach
to
a
price
great
enough
to
purchase
it
;
you
shall
even
doe
thus
:
you
shall
depend
upon
me
,
and
but
only
doe
a
little
worke
in
consideration
,
(
so
the
Lawyers
say
when
a
farthing
is
given
for
that
which
is
worth
a
1000
pounds
to
make
a
lawfull
bargaine
.
)
Thus
will
Christians
comfort
themselves
,
let
their
discōforrers
say
what
they
will
.
1.
We
have
for
our
Counsellour
,
[
*
](A76967-e26090-b)
*
Isa.
9.6
.
our
Saviour
,
who
is
insted
of
many
;
&
in
the
multitude
of
Counsellours
there
is
safety
,
saith
Solomon
,
Prov:
11.14
.
2ly
,
We
will
never
believe
,
that
our
Saviour
will
be
lesse
carefull
of
a
member
of
his
body
,
then
we
are
of
one
of
ours
;
which
most
certainly
we
will
never
suffer
to
perish
,
if
we
are
able
to
helpe
it
:
and
who
can
deny
that
our
help
is
laid
upon
on
that
is
[
a
](A76967-e26150-b)
a
Is
:
89.19
.
mighty
to
save
?
3ly
,
God
keepeth
all
our
bones
,
Psal:
34.20
.
(
And
,
the
haires
of
our
head
are
[
b
](A76967-e26190-b)
b
Mat
10.13
.
numbred
)
and
will
he
not
care
what
becomes
of
our
soules
?
Shall
we
that
are
lying
[
c
](A76967-e26230-b)
c
Isa:
30.9
.
Children
,
be
faithfull
to
put
our
trust
in
him
;
and
will
not
he
that
is
truth
it selfe
be
faithfull
to
answer
our
confidence
?
If
a
Believer
cannot
stand
of
himselfe
,
he
shall
be
held
up
:
which
is
all
as
good
security
from
falling
:
nay
it
is
the
best
,
and
it
is
the
only
security
he
pretendeth
to
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Paul
,
Rom:
14.4
.
Yea
he
shall
be
holden
up
,
for
God
is
able
to
make
him
stand
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God's
establishing
the
Saints
,
it
is
very
often
mentioned
in
the
Epistles
,
as
Rom:
16.25
.
1
Thess:
3.13
.
2
Epist:
3.3
.
1
Pet:
5.10
.
I
will
adde
one
thing
more
of
great
consequence
to
comfort
a
godly
man
upon
the
thought
of
safety
.
And
that
is
,
that
he
is
preserved
safe
not
in
a
way
of
common
providence
,
as
wicked
men
are
(
for
I
should
take
little
or
no
comfort
in
that
,
because
it
may
be
for
my
hurt
.
)
but
out
of
speciall
affection
,
out
of
loving
kindnesse
and
truth
,
Psal.
40.11
,
and
because
he
hath
a
favour
unto
them
,
Psal:
44.3
.
Now
then
you
that
truely
feare
God
,
I
will
say
to
you
,
in
the
words
of
Moses
to
the
children
of
Israel
,
Deut:
1.31
.
You
have
seen
what
the
Lord
your
God
doth
for
you
:
how
he
doth
beare
you
about
as
a
man
would
beare
his
Sonne
in
his
armes
&c.
And
therefore
doe
not
provoke
the
Lord
in
this
thing
,
to
be
afraid
,
and
to
doubt
whether
the
Lord
will
bring
you
into
the
land
which
he
hath
promised
you
.
Let
not
your
brethren
[
*
](A76967-e26430-b)
*
Deut:
1.28
.
discourage
your
heart
.
Rejoyce
in
the
Lord
:
and
againe
I
say
(
not
any
way
rejoyce
,
but
)
rejoyce
in
the
Lord
,
viz:
that
he
(
and
not
one
that
is
unable
to
save
;
or
one
that
will
easily
change
his
mind
)
is
your
Saviour
and
preserver
.
Rejoyce
no
more
,
as
the
wicked
sensually
doe
,
because
thou
hast
milke
in
thy
breasts
&
marrow
in
thy
bones
;
or
,
because
thou
hast
honour
in
abundance
.
Talk
no
more
of
trusting
to
thy
leggs
,
or
the
strength
of
a
horse
,
or
such
like
things
.
A
horse
is
counted
but
a
vaine
thing
for
safety
,
Psal:
33.17
:
and
so
may
any
thing
besides
God
.
For
shame
,
you
that
have
the
Lord
for
your
God
,
speake
no
more
of
such
poore
businesses
.
Behold
a
safeguard
for
you
worth
all
,
as
the
Psalmist
addes
vers:
the
18.
Behold
the
eye
of
the
Lord
is
upon
them
that
feare
him
,
upon
them
that
hope
in
his
mercy
.
9.
Another
cause
or
ground
of
a
godly
man's
mirth
,
may
be
his
having
Plenty
,
prosperity
and
good
successe
:
And
he
that
is
in
such
a
condition
you
will
easily
grant
may
be
merry
and
wise
.
For
successe
:
't
is
not
to
be
told
of
what
use
the
bare
pretext
(
and
bare
it
may
well
be
,
for
I
know
not
any
cloake
so
much
worne
)
I
say
the
bare
pretext
of
Religion
and
godlinesse
is
for
the
compassing
of
temporall
ends
:
even
as
much
almost
as
the
truth
of
either
useth
to
be
for
spirituall
.
Now
if
Godlinesse
beget
such
warmth
when
it
is
worne
outmost
,
like
a
cloake
:
why
should
it
beget
lesse
,
when
it
is
worne
inmost
next
to
the
skin
?
Or
how
is
it
that
a
man
must
needs
goe
the
colder
,
if
he
weare
it
so
?
(
I
speak
of
having
truth
in
the
inward
parts
.
)
As
if
nothing
might
be
worne
upon
godlinesse
,
but
godlinesse
might
be
worne
upon
any
thing
.
Believe
it
,
the
godly
man
is
not
so
many
miles
behind
the
wicked
,
even
in
the
way
of
temporall
happinesse
,
as
the
world
thinks
he
is
.
There
is
no
impossibility
,
that
he
who
is
rich
[
*
](A76967-e26650-b)
*
Luk
12.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
towards
God
,
should
be
rich
towards
men
too
.
No
,
the
godly
man
is
rich
enough
commonly
in
possession
,
as
well
as
in
expectation
.
He
is
comprehensor
here
also
(
in
many
things
,
)
as
well
as
Viator
.
Godlynesse
Is
,
(
not
WILL
be
)
great
gaine
,
and
quick
trading
enough
;
however
the
merchandize
[
*
](A76967-e26700-b)
*
Prov:
3.14
.
of
it
be
undervalued
,
and
it's
trade
commonly
counted
dead
,
and
tedious
,
and
farre
about
.
Godlines
is
profitable
to
all
[
*
](A76967-e26730-b)
*
1
Tim.
1.8
.
things
.
It
hath
promises
of
this
life
(
i.
e.
of
things
belonging
to
this
life
)
and
not
only
promises
IN
this
life
,
viz:
of
things
belonging
to
another
.
Mention
of
such
kind
of
promises
,
you
shall
meet
with
often
in
the
Scriptures
.
As
first
,
in
the
Law
and
the
Prophets
.
In
Deut:
ch
:
29.9
,
you
find
Moses
,
when
he
exhorted
the
people
to
obedience
,
speaking
thus
,
Keep
therefore
the
words
of
this
Covenant
,
and
doe
them
,
that
ye
may
prosper
in
all
that
ye
doe
.
David
spake
after
the
same
manner
,
when
he
gave
the
same
charge
to
his
Sonne
,
1
Kings
2.3
.
And
keep
the
charge
of
the
Lord
thy
God
,
to
walke
in
his
wayes
,
to
keep
his
statutes
,
and
his
commandements
,
and
his
judgments
,
and
his
testimonies
,
as
it
is
written
in
the
law
of
Moses
,
that
thou
maiest
prosper
in
all
that
thou
doest
,
whithersoever
thou
turnest
thy selfe
.
And
you
shall
find
his
Sonne
Solomon
after
him
,
speaking
in
the
same
manner
to
his
Sonne
,
Prov:
3.21
.
ch:
3.16
,
17.
ch:
8.19.21
.
A
great
many
of
the
Psalmes
have
some
:
and
some
have
a
great
many
:
and
there
is
one
that
hath
nothing
else
but
such
promises
.
viz:
Psal:
1
28.
Out
of
the
Prophets
I
could
promise
hundreds
.
But
because
I
feare
you
will
say
to
all
that
I
shall
bring
thence
,
This
is
nothing
to
us
,
these
promises
were
made
under
the
law
,
to
men
under
the
law
,
and
to
be
fulfilled
under
the
law
,
and
what
have
we
to
doe
with
the
Law
and
the
Prophets
?
I
have
look't
into
the
Gospel
,
to
see
if
there
be
any
such
thing
there
:
and
behold
in
two
of
the
Evangelists
these
promises
,
Blessed
are
the
meek
for
they
shall
inherit
the
earth
,
Mat
:
5.5
.
And
he
said
unto
them
verily
I
say
unto
you
,
there
is
no
man
that
hath
left
house
or
parents
,
or
brethren
,
or
wife
or
children
for
the
Kingdome
of
God's
sake
,
who
shall
not
recieve
manifold
more
in
this
present
time
,
&
in
the
world
to
come
life
everlasting
,
Luk.
18.29
,
30.
Whether
godly
men
are
more
rich
,
&
whether
more
godly
men
are
rich
,
then
there
are
of
the
wicked
,
I
know
not
.
This
I
am
sure
,
godly
men
have
[
*
](A76967-e26930-b)
*
Both
spirituall
and
temporall
more
and
better
waies
for
getting
riches
:
I
will
adde
,
and
more
ready
waies
(
though
not
seeming
so
)
then
the
wicked
have
:
unles
they
make
hast
to
be
rich
by
robbery
and
covetousnes
and
oppression
,
as
they
usually
doe
:
and
then
such
hast
will
breed
wast
,
or
blind
whelpes
,
or
nothing
at
all
.
Usually
in
these
things
,
the
furthest
way
about
is
the
nearest
way
home
.
Besides
worse
getting
,
the
wicked
man
is
usually
worse
at
keeping
,
(
which
is
of
as
great
consequencew
,
hether
in
wealth
or
any
other
thing
)
The
wicked
man's
wealth
is
as
soone
lost
as
got
:
melting
away
like
snow
(
as
they
say
)
against
the
sun
.
Their
good
things
quickly
come
,
and
quickly
goe
:
coming
too
soone
like
the
untimely
birth
of
a
woman
,
and
going
too
soone
like
the
morning
dew
.
Eeither
the
vengeance
of
God
,
or
the
justice
of
men
,
or
their
own
vices
make
them
suddainly
poore
.
You
may
wonder
if
you
see
them
without
one
wasting
vice
or
other
,
intemperance
or
litigiousnesse
,
or
prodigality
,
or
gaming
:
any
one
of
which
,
is
able
to
set
going
more
in
one
houre
then
he
hath
gotten
or
can
get
in
an
yeare
.
And
if
his
vice
be
covetousnesse
;
a
hundred
to
one
,
but
he
hath
a
sonne
that
is
a
prodigall
,
which
comes
all
to
one
:
or
else
for
his
unlawfull
getting
,
or
uncharitable
keeping
,
he
hath
some
calamity
or
other
to
deprive
him
of
it
.
Without
question
,
the
godly
man
,
in
regard
he
hath
none
of
those
consuming
vices
;
can
keep
and
increase
riches
,
better
then
they
can
,
if
he
have
them
.
And
if
he
cannot
get
them
himselfe
,
why
he
may
not
have
them
by
descent
(
as
if
his
father
hath
been
wicked
,
as
they
are
,
and
so
might
get
wealth
by
their
own
confession
)
I
see
no
impossibility
at
all
.
But
though
I
grant
their
wealth
to
be
lesse
in
quantity
and
bulke
,
or
lesse
to
look
to
,
then
the
wicked
man's
:
yet
we
know
very
well
,
that
many
times
a
little
Living
in
quantity
;
by
the
goodnesse
of
the
soyle
,
or
the
tenure
,
or
by
freedome
from
ill
services
,
or
inconveniences
in
situation
,
or
the
like
;
is
of
greater
value
,
then
one
that
is
farre
greater
.
Even
so
is
a
godly
man's
estate
,
Psal:
37.16
.
A
little
that
a
righteous
man
hath
,
is
better
then
the
riches
of
many
wicked
.
Be
it
more
,
be
it
lesse
,
he
hath
it
every
way
good
.
He
hath
a
good
title
;
no
way
litigious
,
from
heaven
or
earth
.
And
he
hath
a
good
possession
;
fast
,
and
sure
:
he
shall
be
[
*
](A76967-e27040-b)
*
Hebr:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
It
might
seeme
to
signifie
,
feed
upon
truth
,
(
i.e.
the
truth
and
faithfulnesse
of
God
.
)
in
opposition
to
feeding
upon
the
winde
Hos:
12.1
.
And
upon
ashes
,
Isa:
44.20
.
But
perhaps
the
substantive
is
used
adverbially
,
(
which
is
usuall
in
Hebrew
)
not
for
truly
,
but
in
the
sence
that
the
word
is
used
2
Chron:
31.12
,
15.18
.
for
liberall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
verily
fed
,
Psal:
37.3
.
He
is
pestered
with
no
inconveniences
of
trouble
,
or
sorrow
,
either
in
getting
,
or
keeping
,
or
using
;
The
blessing
of
the
Lord
maketh
rich
,
and
he
addeth
no
sorrow
with
it
,
Prov:
10.22
.
or
,
the
blessing
of
the
Lord
,
[
†
](A76967-e27180-b)
†
So
the
Hebrew
.
THAT
makes
rich
,
as
if
that
were
the
onely
thing
that
could
make
riches
be
without
sorrow
.
If
his
estate
were
never
so
little
;
and
had
no
other
commendation
,
but
this
;
yet
it
were
enough
to
make
it
more
worth
(
which
is
all
one
,
as
if
I
said
it
will
make
it
more
)
then
the
wicked
mans
,
if
it
were
never
so
much
.
For
what
is
it
,
to
have
both
hands
full
of
wealth
(
or
,
indeed
how
can
I
have
both
hands
full
of
wealth
,
that
is
enjoy
it
?
)
when
I
have
my
hands
full
(
as
we
say
)
of
troublesome
imployment
:
my
head
full
of
troublesome
thoughts
,
and
projects
:
my
heart
full
of
troublesome
hopes
seares
and
sorrowes
;
and
every
night
my
[
a
](A76967-e27240-b)
a
Eccles
12.
The
abundance
of
the
wicked
will
not
suffer
him
to
sleep
.
whole
body
full
of
troublesome
tumblings
and
tossings
to
and
fro
till
the
morning
.
Better
is
an
handfull
with
quietnesse
,
then
both
the
hands
full
with
travell
and
vexation
of
Spirit
,
Eccles:
4.6
.
Againe
how
hath
he
but
a
little
,
any
more
then
another
,
that
hath
much
more
then
he
;
who
hath
as
much
as
enough
.
For
either
the
other
hath
too
much
:
and
then
,
I
hope
,
you
will
not
commend
his
condition
,
because
he
hath
too
much
;
nor
will
you
discommend
the
condition
of
the
godly
man
,
because
he
hath
not
too
much
.
Or
else
he
hath
but
enough
;
and
then
the
godly
man
having
but
enough
too
,
hath
as
much
as
he
,
let
him
have
never
so
much
.
Indeed
,
no
man
either
can
have
,
or
be
said
to
have
enough
,
better
then
the
godly
man
.
For
the
first
,
he
hath
the
Lord
for
his
God
,
who
is
[
a
](A76967-e27290-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom:
10.12
.
like
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isa:
32.5
:
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
like
it
.
rich
and
bountifull
to
all
that
call
upon
him
especially
such
as
call
upon
him
to
his
mind
,
as
he
doth
.
He
alone
is
able
(
as
Paul
said
to
the
Corinthians
,
2
Epist:
ch:
9.8
.
)
To
make
all
grace
abound
towards
them
,
that
they
alwaies
having
all
[
b
](A76967-e27410-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Cor:
9.8
.
sufficiency
in
all
things
,
may
abound
to
every
good
worke
.
For
the
second
,
he
hath
so
many
good
qualities
,
that
no
quantity
shall
alter
the
case
with
him
.
Whatsoever
the
godly
man
hath
,
it
is
much
to
and
for
,
and
compared
with
himselfe
,
though
it
be
not
so
when
it
is
compared
with
that
which
the
other
hath
:
which
abateth
nothing
of
the
value
,
or
the
quantity
of
it
,
as
to
him
:
and
therefore
it
ought
not
to
be
counted
the
lesse
for
it
.
A
godly
man
hath
as
much
as
another
hath
;
although
that
which
he
hath
,
be
not
so
much
as
the
other
hath
.
'T
is
the
having
(
which
is
in
the
person
:
)
and
not
the
thing
,
(
which
is
indifferent
)
that
makes
the
odds
.
The
person
qualifies
the
[
*
](A76967-e27480-b)
*
Mihi
res
non
me
rebussubmittere
conor
.
estate
;
and
not
the
estate
the
person
;
unlesse
it
be
occasionally
;
no
more
then
combustible
matter
makes
fire
to
burne
.
A
thing
which
is
otherwise
much
and
good
;
yet
I
may
not
have
it
so
:
or
it
may
not
be
so
to
me
:
or
while
I
have
the
ordering
of
it
.
Things
are
not
said
to
be
much
or
good
,
so
much
from
their
own
quantity
or
quality
:
as
from
the
quantity
or
quality
of
other
things
,
with
which
they
sute
or
disagree
.
The
same
quantity
of
food
is
too
much
for
the
little
child
(
such
a
one
as
every
Christian
is
)
which
is
too
little
for
an
old
man
(
such
as
all
unregenerat
men
are
,
who
have
not
crucified
the
old
Adam
.
)
Every
one
who
is
sed
with
food
convenient
[
*
](A76967-e27510-b)
*
Prov:
30.8
.
for
him
,
hath
much
enough
.
God
gives
to
one
man
as
muh
as
he
knowes
to
be
fitting
for
him
:
and
to
another
man
as
much
as
he
knowes
to
be
fitting
for
him
.
I
hope
,
either
of
these
is
as
good
a
man
as
the
other
:
although
one
should
have
never
so
much
lesse
then
the
other
.
I
thinke
if
any
were
worse
,
it
should
rather
be
he
that
hath
most
given
him
,
because
he
needeth
most
,
and
was
not
able
to
live
with
lesse
.
He
that
hath
a
little
meate
,
if
he
have
but
a
little
stomach
:
and
he
that
hath
a
little
cloth
,
if
he
have
but
a
little
body
;
doubtlesse
,
are
as
well
provided
for
,
as
he
that
hath
much
meat
,
and
a
great
stomach
to
fill
,
and
he
that
hath
much
cloth
,
and
a
great
body
to
cloath
.
If
a
godly
man's
estate
should
be
counted
little
,
because
another
hath
more
,
or
because
it
is
so
in
comparison
of
a
greater
:
then
I
know
not
who
hath
much
.
For
there
is
none
that
hath
so
much
;
but
either
he
himselfe
may
have
more
then
he
hath
,
or
another
have
more
then
he
.
Againe
,
a
man
is
not
to
be
counted
rich
,
for
abundance
of
that
which
is
hurtfull
to
him
;
but
only
of
that
which
is
profitable
.
Now
the
blessings
of
God
(
such
as
all
God's
gifts
are
,
if
they
are
not
abused
)
are
blessings
indeed
,
only
to
the
Godly
;
to
whom
curses
themselves
are
blessings
.
But
,
the
wicked
,
as
their
curses
are
curses
indeed
:
so
their
very
blessings
prove
curses
,
and
so
many
coales
of
fire
upon
their
heads
.
Punishments
(
which
are
made
profitable
to
the
godly
:
)
and
outward
blessings
,
(
which
are
made
harmlesse
to
him
)
come
both
to
the
wicked
man
with
a
curse
in
their
mouths
(
so
that
they
have
no
cause
to
rejoyce
)
and
a
sting
in
their
tailes
(
so
that
they
are
never
the
better
.
)
There
is
a
sore
evill
which
I
have
seen
under
the
Sunne
,
namely
riches
kept
for
the
owners
thereof
to
their
hurt
,
Eccl:
5.13
.
It
goes
with
men
in
regard
of
temporall
enjoyments
,
altogether
as
God
goes
with
them
.
If
a
man
have
not
God
for
his
portion
:
he
had
as
good
have
no
portion
at
all
.
For
he
will
have
his
portion
,
or
something
else
for
his
God
;
and
then
his
condition
is
bad
,
be
it
never
so
good
.
But
if
God
be
given
into
the
bargaine
:
be
it
little
,
be
it
much
;
it
will
fare
with
us
,
as
it
did
with
the
Israelites
,
when
they
gathered
Manna
;
He
that
gathered
much
had
nothing
over
,
&
he
that
gathered
little
had
no
lack
.
Againe
,
he
that
hath
a
little
estate
,
and
is
not
in
debt
;
or
hath
his
debts
paid
;
will
live
merrier
every
day
of
the
weeke
;
and
we
usuall
count
him
more
rich
,
then
another
that
is
richer
then
he
.
Dayly
experience
shewes
,
in
how
deep
melancholy
men
usually
are
,
that
are
deep
in
debt
.
How
doe
they
wish
above
any
thing
in
the
world
that
they
themselves
were
out
!
&
how
doe
they
blesse
above
any
condition
in
the
world
,
the
condition
of
others
that
are
not
in
their
condition
!
So
many
sinns
committed
,
so
many
debts
.
And
as
the
godly
man
is
merry
,
because
his
creditour
is
satisfied
:
and
is
so
farre
from
being
sad
for
having
been
in
debt
;
that
he
rejoyceth
so
much
the
more
,
that
he
was
indeed
the
servant
of
sin
:
so
the
wicked
man
being
still
dead
in
trespasses
and
sinnes
;
as
long
as
sinne
and
the
law
lyes
at
his
doore
;
and
his
debts
are
laid
to
his
charge
;
is
as
farre
from
joy
,
as
he
is
from
a
truly
quiet
conscience
,
and
can
never
be
truly
merry
.
A
godly
man
will
owe
nothing
to
any
man
,
but
what
debet
debere
he
ought
to
owe
,
what
he
ought
to
be
still
paying
and
never
have
paid
all
,
to
love
him
.
I
here
is
none
in
earth
therefore
that
can
justly
molest
him
.
Neither
hath
heaven
any
thing
at
all
against
him
.
For
he
that
paid
his
ransome
for
him
,
to
redeeme
him
from
hell
;
hath
also
paid
his
debts
for
him
to
free
him
from
heaven
:
having
blotted
out
all
his
sinnes
against
God
,
and
blotted
out
all
God's
hand-writings
and
bills
against
him
.
The
thought
hereof
must
needs
make
him
exceeding
merry
,
in
regard
that
his
condition
before
was
so
exceeding
sad
:
it
being
as
great
a
cause
of
joy
to
have
been
miserable
,
as
it
is
of
sorrow
to
have
been
happy
.
Now
if
this
be
the
godly
man's
condition
:
though
the
wicked
man
should
dip
his
feet
in
oyle
,
and
wash
his
steps
in
butter
;
though
he
have
heaped
up
silver
as
the
dust
,
and
gold
as
the
mire
of
the
streets
,
or
though
he
had
never
so
much
;
yet
I
would
say
of
the
other
even
with
his
little
estate
(
if
it
happen
so
to
be
)
as
Gideon
said
to
the
Ephraimites
,
Judg:
8.2
.
Is
not
the
gleaning
of
the
grapes
of
Ephraim
better
then
the
vintage
of
Abiezer
?
But
then
if
this
be
a
godly
man's
visible
estate
;
what
is
his
invisible
estate
,
think
you
?
(
for
indeed
as
Paul
saith
,
2
Cor:
4.18
.
We
looke
not
at
the
things
which
are
seen
,
but
the
things
which
are
not
seen
.
For
the
things
which
are
seen
,
are
temporall
,
but
the
things
which
are
not
seen
are
eternall
.
Certainly
,
you
cannot
immagine
,
but
his
invisible
estate
must
needs
be
great
:
in
regard
that
though
his
visible
estate
be
little
;
or
though
he
have
little
here
that
any
man
can
see
;
yet
you
may
see
him
beare
up
his
sailes
as
stifly
,
and
live
as
cheerefully
,
as
the
best
.
If
we
see
a
man
live
plentifully
,
and
merrily
;
&
know
of
no
estate
he
hath
to
maintaine
it
:
we
conclude
either
that
he
hath
some
private
friend
to
beare
his
charges
;
or
that
he
hath
some
private
estate
;
or
else
certainly
is
assured
to
have
an
estate
ere
long
,
&
therefore
is
resolved
to
live
accordingly
.
Now
,
the
godly
man
,
besides
the
estate
,
which
he
hath
in
possession
,
temporall
meanes
which
every
man
sees
,
&
spirituall
meanes
(
the
meanes
of
grace
)
which
few
doe
&
none
can
sufficiently
prize
:
and
besides
the
helpe
of
a
most
bountifull
father
to
supply
him
,
the
comfort
whereof
none
can
sufficiently
admire
;
hath
another
&
greater
estate
in
reversion
which
is
no
lesse
then
a
kingdome
.
Behold
an
invisible
estate
not
to
be
valued
or
surveyed
.
An
estate
of
invisible
glory
,
such
as
eye
hath
not
seen
:
an
estate
of
unheard
of
value
,
such
as
eare
hath
not
heard
:
an
estate
of
unconceivable
greatnesse
for
hight
,
and
length
,
and
bredth
,
and
depth
,
such
as
it
hath
not
entred
into
the
heart
of
man
to
concieve
.
Behold
an
estate
not
subject
to
taskes
,
nor
taxes
:
not
troubles
,
nor
misfortunes
:
not
the
power
of
the
moth
or
the
theife
.
An
estate
that
lies
in
a
better
countrey
then
Canaan
,
in
a
better
city
then
Jerusalem
,
whose
builder
and
maker
is
God
(
and
none
but
he
.
)
Where
for
his
earthly
house
of
this
tabernacle
,
he
shall
have
a
building
of
God
,
a
house
not
made
with
hands
,
but
eternall
in
the
Heavens
,
2
Cor:
5.1
.
As
long
as
he
hath
such
an
estate
in
expectation
;
let
him
have
never
so
little
in
possession
;
I
will
say
to
him
,
as
it
was
said
to
the
Angel
of
Smyrna
,
(
Rev:
2.9
.
)
I
know
thy
workes
,
and
tribulation
,
and
poverty
:
but
thou
art
rich
.
Neither
is
the
time
so
long
till
this
great
estate
comes
into
his
hands
;
that
the
goodnesse
of
the
thing
should
be
any
whit
abated
by
the
length
of
the
delay
:
(
which
usually
they
have
more
then
others
,
as
I
shall
hereafter
shew
)
and
many
times
more
then
they
would
have
themselves
.
)
For
who
will
not
serve
twice
seven
yeares
,
(
or
,
suppose
a
few
more
yeares
)
in
hopes
:
if
he
have
an
assurance
to
obtaine
at
last
,
I
say
not
a
wife
(
and
yet
Jacob
thought
not
that
too
little
a
guerdon
for
so
many
yeares
service
)
but
a
never-fading
Crowne
,
for
the
crowne
of
his
hopes
.
There
is
but
one
of
his
own
lives
to
run
out
.
While
that
continues
,
he
hath
a
rent
coming
in
of
spirituall
blessings
,
abundantly
enough
to
maintaine
him
in
heart
:
(
in
respect
whereof
I
may
say
in
the
words
of
Christ
,
He
hath
other
meat
to
eate
,
then
worldly
men
wot
of
.
)
And
when
this
life
ends
,
there
is
no
more
fine
to
be
paid
,
then
a
little
puffe
of
breath
,
to
give
him
seizin
,
and
set
him
in
possession
for
all
eternity
.
And
how
canst
thou
be
sad
,
O
,
my
soule
?
For
shame
,
be
not
thus
disquieted
within
me
.
Come
,
hope
still
in
God
:
for
I
will
yet
praise
him
,
who
is
the
health
of
my
countenance
,
and
my
God
.
Till
I
can
possesse
mine
inheritance
,
I
will
possesse
thee
with
patience
&
cheer
thee
up
with
hope
of
what
thou
hast
to
come
,
which
hope
I
am
confident
,
if
thou
art
not
wanting
to
thy selfe
will
make
thee
mery
,
if
the
time
be
never
so
sad
.
To
speak
a
little
more
of
Hope
:
(
for
though
it
may
seem
to
have
been
better
put
among
the
godly
man's
conditions
:
yet
because
it
is
a
grace
that
in
it's
nature
hath
relation
to
what
the
party
is
to
have
,
and
because
it
is
commonly
used
in
the
Scripture
for
it
,
I
think
better
to
speake
of
it
now
)
Joy
is
a
proper
eeffect
of
hope
,
(
such
hope
as
I
[
a
](A76967-e28100-b)
a
Whereof
Prov.
10.28
.
The
expectation
of
the
righteous
is
gladnesse
.
meane
)
and
therefore
saith
Paul
,
Now
the
God
of
hope
fill
you
with
all
joy
,
and
peace
in
believing
,
that
ye
may
abound
in
hope
through
the
power
of
the
Holy
Ghost
,
Rom:
15.13
.
He
that
is
so
happy
as
to
be
happy
in
hope
,
cannot
chuse
but
be
merry
in
hopes
to
be
happy
whatsoever
a
man
[
b
](A76967-e28130-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Arist:
Rhet
:
l.
1.
ch.
11.
rejoyceth
in
,
when
he
enjoyes
it
,
he
can
hardly
chuse
but
rejoyce
,
when
he
remembers
or
hopes
for
it
.
Nay
he
must
not
chuse
(
in
this
hope
)
if
it
be
in
the
nature
as
it
is
in
the
number
of
precepts
what
is
said
in
the
forequoted
Epistle
,
ch:
12.12
.
Rejoycing
in
hope
.
'
'T
is
such
a
thing
this
hope
,
as
will
make
a
man
not
only
stand
upright
with
integrity
(
without
which
he
could
not
hope
for
what
he
hopes
for
)
but
hold
up
his
head
also
with
courage
and
magnanimity
under
the
weight
of
greatest
afflictions
.
Hope
it
is
the
best
thing
that
a
godly
man
hath
:
as
it
is
the
worst
thing
that
a
wicked
man
hath
.
For
what
is
of
most
consequence
and
concernment
;
the
godly
man
alwaies
hath
of
the
best
,
and
the
wicked
man
of
the
worst
,
as
for
example
,
the
heart
,
hope
,
and
life
:
concerning
which
in
a
wicked
man
,
thus
speakes
the
Sonne
of
Syrach
,
His
heart
is
ashes
and
his
hope
is
more
vile
then
earth
,
and
his
life
is
lesse
worthy
of
honour
then
clay
,
Wisd:
15.10
.
To
speake
more
distincty
:
1.
A
godly
man's
hope
can
never
be
false
:
having
faith
,
which
gives
a
[
*
](A76967-e28200-b)
*
Heb:
11.1
.
substance
to
things
that
are
but
hoped
for
,
and
whose
[
a
](A76967-e28210-b)
a
1
Pet:
1.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
end
is
salvation
to
verifie
and
confirme
it
.
2.
'T
is
not
such
a
hope
as
causes
shame
,
either
for
being
in
vaine
,
or
for
being
vaine
and
groundlesse
,
so
long
as
the
love
of
God
is
so
plentifully
shed
abroad
throughout
all
the
heart
of
that
man
that
hath
it
.
Hope
maketh
not
ashamed
,
Rom:
5.5
.
3.
It
is
not
such
a
hope
as
causeth
paine
or
anxiety
for
being
uncertaine
;
as
other
hopes
,
doe
being
tossed
and
distracted
with
doubts
and
suspitions
,
and
so
causing
sorrow
rather
then
joy
.
For
it
doth
not
only
produce
a
calme
and
serenity
of
the
Spirit
(
as
of
the
winde
;
which
might
make
us
more
careles
,
&
expose
our
ship
to
be
cast
away
the
sooner
,
when
the
storme
shall
arise
)
but
it
is
an
anchor
also
to
hold
the
heart
fast
being
tied
to
it
by
the
strong
rope
of
faith
;
and
mored
to
the
rock
of
ages
:
(
God
in
Christ
)
who
is
our
refuge
from
the
storme
&
the
Rock
of
our
hope
.
4.
'T
is
a
lasting
hope
:
breathing
,
and
gasping
,
as
long
as
we
have
any
breath
in
our
bodies
,
Nay
,
then
strongest
,
when
we
are
weakest
:
being
most
eager
then
when
it
is
as
it
were
within
reach
;
as
a
man
that
is
[
*
](A76967-e28250-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c
:
Phil:
3.14
.
stretching
himselfe
out
to
lay
hold
of
a
thing
,
when
he
is
very
neare
it
.
I
speake
still
of
a
sincere
Christian
.
For
if
the
man
be
a
Christian
no
deeper
then
the
tongue
,
(
or
,
if
he
be
but
a
hypocrite
:
for
such
a
one
I
reckon
in
the
number
of
the
[
a
](A76967-e28280-b)
a
The
word
for
a
Hypocrite
is
used
for
a
wicked
man
often
in
Job
,
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
to
be
wicked
,
Jer:
23.11
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
,
wickednesse
,
vers.
15
wicked
)
let
him
make
never
so
good
a
shew
with
a
whited
wall
;
his
house
is
built
upon
the
sand
,
and
his
hopes
stand
upon
that
which
will
run
away
under
them
;
so
that
having
no
warrant
,
nor
promise
,
nor
any
firme
ground
at
all
,
they
are
apt
to
be
shaken
with
every
winde
,
and
must
needs
be
momentany
,
even
(
as
Job
sayes
)
like
a
puff
of
breath
,
Job
11.20
.
[
*
](A76967-e28390-b)
*
So
that
verse
maywell
betranslated
.
As
a
broken
tooth
and
a
foot
out
of
joynt
,
so
is
the
confidence
of
the
transgressour
in
a
day
of
trouble
,
Prov:
25.19
.
Either
his
hopes
&
his
happinesse
continue
but
a
little
while
with
him
;
or
he
with
them
.
Have
patience
to
read
what
the
Sonne
of
Syrach
saith
,
But
the
multiplying
brood
of
the
ungodly
shall
not
thrive
,
nor
take
deep
rooting
from
bastard
slips
,
nor
lay
any
fast
foundation
.
For
though
they
flourish
in
branches
for
a
time
:
yet
standing
not
fast
,
they
shall
be
shaken
with
the
winde
;
and
through
the
force
of
windes
they
shall
be
rooted
out
.
Wisd:
4.3
,
4.
For
the
hope
of
the
ungodly
is
like
dust
that
is
blowne
away
with
the
winde
;
like
the
thin
forth
that
is
driven
away
with
the
worme
;
like
as
the
smoke
which
is
dispersed
here
and
there
with
a
tempest
,
and
passeth
away
as
the
remembrance
of
a
guest
that
tarrieth
but
a
day
,
ch:
5.14
.
Some
will
say
perhaps
,
what
doe
you
talke
of
an
estate
in
hopes
?
give
us
an
estate
in
hand
.
One
bird
in
hand
is
worth
two
in
the
bush
;
your
joy
is
but
sowne
here
,
the
Psalmist
himselfe
confesseth
,
Light
is
sowne
for
the
righteous
,
and
gladnesse
for
the
upright
in
heart
,
Psal:
97.11
.
And
(
as
the
saying
is
)
while
the
grasse
is
growing
the
horse
may
starve
.
But
such
men
are
mistaken
every
way
.
For
(
to
use
their
own
comparison
)
though
some
grasse
be
growing
,
there
may
be
some
ready
cut
;
and
there
may
be
other
food
besides
grasse
.
I
say
,
other
food
:
for
I
will
never
allow
that
a
godly
man
is
fed
with
hopes
,
and
nothing
else
.
It
is
enough
for
wicked
men
,
So
are
the
paths
of
all
that
forget
God
,
and
the
hypocrites
hope
shall
perish
,
whose
hope
shall
be
cut
off
,
and
whose
trust
shall
be
a
spiders
web
.
He
shall
leane
upon
his
house
but
it
shall
not
stand
;
he
shall
hold
it
fast
,
but
it
shall
not
endure
,
Job
8.13.14.15
.
Albeit
,
methinks
,
I
could
live
very
chearefully
upon
such
a
hope
as
a
godly
man's
is
,
if
it
were
a
thousand
yeares
.
The
Psalmist
did
not
stick
to
pronounce
for
blessed
,
not
only
him
that
hath
the
God
of
Jacob
for
his
helpe
already
,
but
him
whose
hope
is
in
the
Lord
his
God
,
Ps:
96.5
.
But
the
comfort
is
:
he
that
hath
this
hope
,
hath
a
portion
also
in
the
Land
of
the
living
,
I
cried
unto
thee
,
O
Lord
,
I
said
thou
art
my
refuge
,
and
my
portion
in
the
land
of
the
living
,
Psal:
142.5
.
The
godly
man
also
hath
a
portion
in
this
life
,
(
though
not
his
portion
,
for
it
is
not
all
he
is
to
have
)
as
well
as
the
wicked
:
And
farre
better
then
his
:
not
only
for
the
goodnesse
of
the
thing
,
being
God
himselfe
who
is
the
chiefest
good
;
but
for
the
length
of
time
that
he
is
to
have
it
,
not
,
till
he
dies
,
nor
till
the
end
of
the
world
,
(
further
then
which
,
to
them
&
their
heires
for
ever
,
reacheth
not
)
but
for
ever
&
ever
,
Ps:
73.26
.
God
is
the
strength
of
my
heart
and
portion
for
ever
.
Whereas
the
wicked
man
hath
indeed
a
portion
;
but
it
it
might
be
said
also
,
he
hath
his
portion
;
&
he
is
to
have
no
more
.
From
men
which
are
thy
hand
,
O
Lord
,
from
men
of
the
world
,
which
have
their
portion
in
this
life
,
ps:
17.14
.
And
thus
much
for
the
godly
man's
wealth
,
that
he
is
rich
.
I
might
say
as
much
for
Honour
(
though
not
for
honours
)
viz:
that
he
is
honourable
even
in
the
account
of
the
wicked
,
in
their
more
serious
thoughts
.
His
face
seemes
to
shine
,
so
that
many
times
they
stand
gazing
and
admiring
at
him
.
But
in
the
next
place
let
us
speak
of
his
Health
,
[
*
](A76967-e28700-b)
*
Psal.
55
.
23●
their
dayes
,
as
the
wicked
doe
;
unlesse
they
be
taken
from
the
evill
to
[
a
](A76967-e28730-b)
a
Isa.
57.1
.
come
(
as
some
times
they
are
.
)
2.
There
are
many
places
in
Scripture
,
that
assure
him
of
it
.
Heare
,
O
my
Sonne
,
and
recieve
my
sayings
,
and
the
yeares
of
thy
life
shall
be
many
,
Prov:
14.20
.
For
they
are
life
unto
those
that
find
them
,
and
health
to
all
their
flesh
,
vers:
22.
What
man
is
he
that
desireth
life
;
and
loveth
many
dayes
,
that
he
may
see
good
?
keep
thy
tongue
from
evill
,
and
thy
lips
from
speaking
guile
.
Depart
from
evill
and
doe
good
,
seek
peace
and
pursue
it
,
Psal:
34.12
,
to
the
15.
Thou
shalt
come
to
thy
grave
in
full
age
,
like
as
a
shock
of
corne
cometh
in
,
in
his
season
,
Job
5.26
.
In
full
age
]
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
which
word
the
Rabbines
observe
,
that
according
to
the
signification
of
the
letters
as
they
are
used
by
the
Jewes
;
in
numbring
,
there
is
contained
the
number
of
60.
And
they
say
,
it
was
a
custome
of
the
Jewes
,
when
they
came
to
that
age
to
celebrate
a
feast
in
token
of
joy
;
and
that
they
counted
it
a
heavy
judgment
of
God
upon
a
man
,
to
take
him
away
before
.
There
was
a
promise
made
to
the
children
of
Israel
,
And
the
Lord
will
take
away
from
thee
all
sicknesse
,
and
will
put
none
of
the
evill
diseases
of
Egypt
(
which
thou
knowest
)
upon
thee
,
but
will
lay
them
upon
all
them
that
hate
thee
,
Deut:
7.15
.
See
also
c
:
25.15
.
Exod:
9.14
And
I
am
much
taken
with
the
testimony
of
the
sonne
of
Syrach
,
chap
:
1.12
.
The
feare
of
the
Lord
maketh
a
merry
heart
,
and
giveth
joy
,
and
gladnesse
,
and
long
life
.
3.
It
hath
been
observed
by
some
,
that
in
the
time
of
the
second
temple
,
when
men
were
worse
,
in
420
yeares
,
there
had
been
a
succession
of
no
lesse
then
300
Priests
(
they
were
so
short
liv'd
)
whereas
in
the
time
of
the
first
Temple
,
when
men
were
better
,
in
ten
yeares
lesse
space
;
there
had
been
no
more
then
18
,
(
because
they
liv'd
so
long
.
)
It
is
reported
among
the
Jewes
by
the
Rabbines
,
that
,
the
house
of
Eli
,
(
according
to
the
curse
denounced
against
them
by
the
[
*
](A76967-e28960-b)
*
And
thou
shalt
see
an
enemie
in
my
habitation
,
in
all
the
wealth
Which
God
shall
give
Israel
,
&
there
shall
not
be
an
old
man
in
thyhous
for
ever
man
of
God
,
1
Sam:
2.32
,
)
lived
very
short
lives
so
long
as
they
continued
in
their
old
course
of
idlenesse
,
and
neglect
of
God's
law
;
but
that
at
length
,
upon
advice
given
them
by
one
of
their
Doctours
,
telling
them
how
that
was
the
cause
they
died
so
soone
;
they
fell
presently
to
reading
and
studying
the
Law
,
and
after
that
most
of
them
lived
to
be
old
men
.
4.
God
hath
much
use
of
godly
men
;
and
they
are
but
scarce
.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
,
Psal:
116.15
.
5.
(
Perhaps
for
the
former
reason
)
wicked
men
have
been
heretofore
made
ransoms
for
God's
People
,
to
spare
them
.
So
were
the
Egyptians
for
the
Israelites
,
Isa:
43.3
,
and
so
may
others
be
for
others
.
They
are
the
Wiseman's
words
,
The
wicked
shall
be
a
ransome
for
the
righteous
:
and
the
transgressour
for
the
upright
,
Prov:
21.18
.
But
yet
,
some
will
say
,
peradventure
,
that
Health
and
wealth
,
and
such
like
things
are
indifferent
:
and
that
it
goes
,
for
the
most
part
,
in
matters
of
this
life
,
as
with
the
wicked
,
so
with
the
godly
:
and
if
there
be
any
odds
,
the
wicked
man
commonly
hath
the
best
.
For
else
(
to
pay
me
againe
in
my
own
coyne
)
how
came
it
about
,
that
from
Adam
to
the
flood
,
of
the
Patriarches
,
who
were
good
men
,
there
were
eleven
generations
;
and
of
Cain's
line
,
who
were
bad
men
,
but
eight
?
Ans.
Well
,
I
shall
not
contend
with
you
much
in
this
matter
,
but
shall
easily
yeeld
to
what
you
say
,
as
in
this
,
so
in
other
things
of
this
nature
,
as
for
the
things
themselves
.
All
the
difference
,
or
that
which
makes
the
matter
better
or
worse
,
and
turnes
the
scales
,
riseth
from
the
disposition
of
him
that
gives
,
and
him
that
recieves
.
'T
is
not
so
much
the
thing
,
Life
,
that
we
care
for
;
as
the
man's
contentednesse
in
the
enjoying
;
and
(
especially
)
God's
loving
kindnesse
in
the
bestowing
,
which
is
better
then
life
,
Ps:
63.3
.
These
the
godly
man
only
hath
.
With
these
the
shortest
life
will
be
long
and
yet
sweet
;
and
without
these
the
longest
will
be
short
,
and
yet
tedious
.
If
a
wicked
man's
life
be
as
long
as
a
godly
man's
;
yet
he
cannot
have
so
long
life
.
Or
(
if
you
will
)
a
wicked
man
may
have
so
long
a
life
as
he
but
he
cannot
have
it
so
(
i e
:
as
long
life
.
)
It
will
never
be
a
long
life
to
him
,
though
it
be
never
so
long
;
for
he
will
be
alwaies
longing
for
a
longer
.
Whereas
the
godly
man
is
not
only
blessed
in
,
and
with
the
having
of
the
thing
;
but
blessed
in
the
maner
of
the
having
;
viz:
with
content
and
satisfaction
;
which
is
a
farre
greater
blessing
,
and
without
which
neither
that
nor
any
other
thing
can
be
a
blessing
.
He
hath
a
short
life
so
,
as
to
make
it
long
:
and
he
hath
long
life
so
,
as
to
make
it
long
enough
;
or
so
as
he
will
be
satisfied
with
it
:
and
no
other
having
of
long
life
,
or
having
of
life
,
can
be
properly
called
having
it
.
See
it
set
downe
by
the
Psalmist
,
Psal:
91.16
:
for
one
of
the
priviledges
or
peculiar
blessings
of
a
godly
man
,
With
long
life
will
I
satisfie
him
,
and
shew
him
my
salvation
.
You
may
say
of
the
godly
man
,
let
him
dye
never
so
soone
,
as
the
words
are
in
Wisdome
,
4.13
.
He
being
made
perfect
in
a
short
time
,
fullfilled
a
long
time
.
Whether
he
live
many
yeares
,
or
not
;
he
passeth
his
time
quietly
under
the
blessing
of
heaven
,
without
toyle
and
vexation
;
and
his
[
a
](A76967-e29280-b)
a
Isa:
65.22
.
dayes
are
like
the
dayes
of
a
tree
.
But
very
often
also
,
he
enjoyeth
in
old
[
a
](A76967-e29320-b)
a
Isa:
65.22
.
age
the
worke
of
his
hands
.
Let
the
wicked
live
long
,
and
(
perhaps
those
promises
,
[
*
](A76967-e29340-b)
*
There
shall
be
no
more
therean
infant
of
dayes
,
nor
an
old
man
that
hath
not
filled
his
daies
Isa:
65.20
.
&c
:
belong
to
them
as
well
as
others
)
yet
how
is
his
condition
the
more
commendable
,
so
long
as
The
sinner
being
an
hundred
yeares
old
shall
be
accursed
,
(
as
it
followes
in
the
same
place
.
)
Well
,
whether
the
godly
man's
life
be
longest
or
not
,
I
am
sure
,
and
you
cannot
deny
,
that
what
I
told
you
is
true
,
viz:
that
he
useth
the
best
meanes
for
it
.
And
then
let
it
go
how
it
will
,
it
will
be
well
enough
.
For
if
he
have
what
he
useth
the
meanes
for
;
he
hath
it
with
the
more
joy
and
content
;
and
if
he
have
it
not
,
he
hath
it
not
with
the
lesse
trouble
.
Methinks
,
the
wicked
man
should
rather
feare
and
suspect
what
the
matter
is
,
then
rejoyce
,
and
be
glad
in
it
as
a
blessing
,
that
he
hath
health
or
long
life
,
when
he
takes
all
the
courses
to
the
contrary
.
It
would
make
a
man
afraid
as
of
an
ill
omen
,
to
have
a
hare
leape
into
his
lap
,
as
he
sits
in
his
house
.
'I
le
warrant
you
,
he
had
rather
hunt
a
whole
week
in
the
fields
,
where
they
use
to
be
,
though
he
meet
with
never
a
walke
.
To
say
nothing
of
the
comfort
a
man
takes
in
the
use
and
successe
of
the
usuall
meanes
.
The
next
ground
that
godly
men
have
to
be
merry
,
[
*
](A76967-e29420-b)
*
The
eleventh
ground
,
the
Easinesse
of
his
worke
.
may
be
the
Easinesse
of
their
worke
.
I
say
the
worke
of
godlinesse
is
easy
,
and
the
way
of
godlinesse
easy
to
find
.
Wisedome
is
glorious
and
never
fadeth
a
way
:
yea
she
is
easily
seen
of
them
that
love
her
,
and
found
of
such
as
seek
her
.
She
preserveth
them
that
desire
her
,
in
making
her selfe
first
known
unto
them
.
Who
so
seeketh
her
early
shall
have
no
great
travell
:
for
he
shall
find
her
sitting
at
his
dores
,
Wisd:
6.12.13.14
.
The
way
of
godlinesse
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Prov:
15.19
.
i.
e.
Like
the
Kings
high
way
,
cast
up
,
and
made
of
purpose
to
be
found
:
without
windings
and
turnings
:
such
as
travellers
though
fooles
can
hardly
erre
in
,
Isa:
35.8
.
Love
,
which
is
one
halfe
of
the
profession
,
is
called
the
Royall
law
(
or
the
King's
law
)
Jam
:
2.8
,
in
allusion
to
the
King's
way
(
as
it
is
interpreted
.
)
It
is
the
[
*
](A76967-e29560-b)
*
The
Syr●ack
Interpreter
translates
,
The
law
of
God
.
King
of
heaven's
High
way
.
There
is
no
mystery
of
godlinesse
,
as
there
is
of
iniquity
(
in
matters
of
practise
.
)
Every
thing
is
in
the
light
and
above
boord
:
clean
contrary
to
the
works
of
wickednesse
,
which
are
called
the
workes
of
darknesse
.
Eph:
5.11
.
Wicked
men
both
walk
in
the
dark
to
themselves
;
which
must
needs
be
painfull
,
especially
when
the
way
is
neither
right
nor
plaine
:
and
they
endeavour
to
walke
in
the
dark
to
others
,
wich
must
needs
be
very
troublesome
,
and
full
of
difficulty
.
'T
is
not
to
be
told
,
what
trouble
a
wicked
man
hath
,
before
,
and
in
,
and
after
the
doing
of
his
work
,
to
conceale
[
*
](A76967-e29640-b)
*
Ps:
26.4
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendred
by
the
Sept:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
transgressours
,
I
think
it
is
a
word
in
Niphal
of
the
signification
of
Hithpael
which
is
usuall
as
Ezra
9.1
.
ch:
10.11
.
it
.
Whereas
the
godly
man
doth
his
businesse
with
security
and
delight
,
and
cares
not
who
sees
him
.
The
very
names
of
wickednesse
betray
the
nature
of
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
expresseth
it's
labour
[
a
](A76967-e29760-b)
a
It
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
way
of
griefe
,
but
that
is
perhaps
for
it's
grievousnesse
to
God
.
in
acting
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
expresseth
it's
anxious
thoughts
in
contriving
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
expresses
it's
unquietnesse
and
tossings
of
mind
in
lusting
and
desiring
:
so
that
a
wicked
man
may
well
be
compared
to
a
troubled
sea
,
Isa:
57.20
.
There
are
many
other
like
words
,
if
I
could
call
them
to
mind
.
The
godly
man's
work
is
easy
,
for
many
reasons
.
1.
Because
it
is
but
little
.
A
godly
man
hath
little
or
nothing
to
doe
,
more
then
to
sit
down
,
and
be
quiet
:
neither
troubling
others
(
a
thing
which
cuts
out
a
great
deale
of
work
,
and
takes
up
a
great
deale
of
time
with
the
men
of
the
world
)
nor
being
troubled
himselfe
,
for
any
thing
.
For
how
should
he
be
troubled
,
or
have
any
care
upon
his
own
head
,
who
hath
cast
all
his
burden
upon
the
Lord
,
Ps:
55.22
,
The
Lord
who
careth
for
him
,
1
Pet:
5.7
.
Being
not
of
this
world
(
as
Christ
was
not
of
this
world
)
but
chosen
out
,
and
called
away
to
another
;
whether
he
that
called
him
is
gone
before
;
He
lookes
,
after
nothing
here
more
then
needs
must
.
Like
a
merchant
,
or
a
traveller
,
that
is
not
yet
come
to
the
place
where
his
trading
or
his
businesse
lyes
;
if
he
happen
to
meet
with
any
good
things
en
passent
(
as
they
say
)
in
his
way
,
or
by
the
by
,
such
as
he
may
take
without
any
trouble
to
his
mind
,
or
offence
to
his
conscience
;
or
hindrance
to
his
journey
;
He
will
blesse
God
for
his
goodnesse
in
giving
more
then
he
deserved
;
and
blesse
himselfe
for
his
unexpected
hapinesse
,
in
having
more
then
he
looked
for
,
and
that
is
all
.
He
will
take
what
comes
with
thankfulnesse
,
and
adde
it
to
the
rest
.
But
still
he
will
be
sure
,
these
smaller
commodities
,
if
they
be
not
furtherance
,
they
shall
be
no
let
or
stop
to
his
intention
for
the
greater
If
riches
increase
,
so
't
is
:
he
will
receive
them
thankfully
,
and
use
them
soberly
:
but
he
will
follow
David's
advice
,
he
will
not
set
his
heart
upon
them
,
Ps:
62.10
.
What
does
he
does
he
in
such
a
careles
manner
;
as
if
he
cared
not
,
whether
he
did
it
or
no.
He
will
use
this
world
,
&
the
things
of
this
world
with
his
mind
bent
upon
better
,
or
as
[
*
](A76967-e29940-b)
*
1
Cor:
7.31
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vulgar
translation
is
tanquam
non
utantur
.
Beza
also
likes
it
as
if
it
were
ment
,
over
head
and
eares
in
the
use
of
the
world
.
if
he
used
them
not
.
Be
it
wealth
or
pleasure
,
or
any
other
thing
the
world
affords
;
a
little
of
it
serves
his
turne
,
scarce
so
much
many
times
as
to
satisfie
nature
,
(
for
grace
is
contented
with
lesse
)
but
only
enough
to
stay
his
stomack
till
the
wedding
dinner
,
when
he
shall
have
better
cheere
,
and
sit
[
a
](A76967-e30000-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mat
:
8.11
(
as
at
meales
Lazarus
is
said
to
sit
in
Abraham's
bosome
to
shew
how
he
was
beloved
and
exalted
from
contempt
;
and
John
leaned
upon
Christ's
bosome
.
Joh:
15.23
.
down
with
Abraham
Isaack
and
Jacob
in
the
kingdome
of
Heaven
.
And
who
is
there
that
would
not
be
willing
only
,
but
glad
to
be
stinted
a
little
now
for
a
day
or
two
,
and
to
be
kept
to
a
diet
there
for
a
while
where
there
is
such
dangerous
food
;
so
he
may
sit
at
a
full
table
hereafter
in
another
place
for
all
eternity
.
A
godly
man
can
have
but
little
to
doe
,
because
he
hath
but
little
to
provide
.
Whatsoever
any
man
cares
to
provide
for
,
is
more
or
lesse
accordg
to
his
appetite
,
or
his
lust
,
or
his
desire
;
and
his
desire
according
to
his
want
(
seeming
,
or
reall
.
)
A
godly
man's
desire
,
and
his
want
of
the
things
of
the
world
being
but
little
,
he
must
needs
have
but
little
provision
to
make
,
and
consequently
but
little
worke
to
doe
,
and
lesse
trouble
to
suffer
in
the
doing
.
He
must
not
,
and
cannot
,
and
will
not
take
any
care
for
many
things
:
or
much
care
for
any
thing
.
The
truth
is
,
it
would
spoile
him
if
he
should
:
neither
may
he
dare
to
doe
it
,
any
more
then
little
and
weake
stomachs
may
venture
upon
much
meate
,
and
such
as
is
hard
to
be
disgested
.
A
little
meat
will
serve
to
sustaine
a
little
body
,
and
a
little
care
will
serve
to
provide
for
a
little
meat
.
To
eate
much
is
hurtfull
:
and
to
care
for
much
,
needlesse
,
and
troublesome
.
But
a
little
too
much
meat
not
agreeing
with
a
man's
constitution
(
as
earthly
things
cannot
with
a
heavenly
temper
)
is
enough
to
disorder
him
.
And
so
is
a
little
worldly
imployment
to
a
Christian
mind
.
And
therefore
fearing
a
distemper
,
a
godly
man
will
take
little
or
nothing
of
earthly
food
;
and
yet
will
live
well
enough
:
because
he
can
make
it
up
with
other
food
;
as
that
man
can
forbeare
to
come
to
ordinary
meales
with
others
,
who
can
have
meat
when
he
will
in
private
by
himselfe
,
and
that
which
is
better
.
So
is
the
godly
man
:
whose
bread
eaten
in
secret
is
sweeter
then
the
world
can
imagine
.
For
God
himselfe
who
hath
borns
him
from
the
belly
,
and
fed
him
from
the
wombe
,
Isa:
46.3
,
feedes
him
continually
with
Manna
from
heaven
,
and
gives
him
meat
to
eat
which
others
know
not
of
.
Tell
not
him
of
the
custome
of
the
men
of
this
world
;
as
if
he
lived
as
they
doe
,
and
followed
their
fashion
,
which
is
the
fashion
of
this
world
which
passeth
away
.
[
*
](A76967-e30160-b)
*
1
Cor
7.3
.
Talke
not
to
him
of
this
world
,
nor
of
the
fashion
of
it
.
For
he
lives
altogether
after
another
fashion
:
not
by
sight
,
[
a
](A76967-e30180-b)
a
2
Cor:
5.7
.
but
by
faith
,
and
hope
,
and
patience
,
and
love
,
and
the
word
of
God
,
and
such
things
as
these
are
;
and
fits
himselfe
for
the
fashion
of
heaven
,
whether
he
is
going
,
where
it
is
not
long
ere
he
shall
be
,
where
he
thinks
it
long
till
he
be
,
and
where
he
hath
a
long
time
to
continue
when
he
comes
thither
.
The
Christians
manner
of
life
,
is
and
must
be
such
,
as
becomes
one
that
does
not
,
and
must
not
set
up
his
resting
place
here
.
If
he
be
in
the
body
,
he
will
reside
there
as
little
as
he
can
.
He
will
endeavour
as
much
as
he
can
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
b
](A76967-e30260-b)
b
2
Cor:
5.8
.
to
be
absent
from
the
body
,
and
so
care
for
things
for
the
body
,
as
if
he
cared
not
.
Men
use
not
to
bestow
paines
and
cost
,
for
adorning
of
a
house
,
or
husbanding
a
living
which
they
are
to
leave
to
morrow
.
Being
bound
for
an
other
place
,
the
things
he
is
to
get
here
(
unles
it
be
such
as
are
for
that
other
place
,
in
getting
whereof
he
finds
more
joy
,
then
trouble
)
cannot
be
many
.
'T
is
but
a
little
there
is
necessity
for
;
and
a
godly
man
will
take
of
every
thing
so
little
as
necessity
requires
,
and
of
nothing
so
much
as
satietie
or
pleasure
desires
.
And
therefore
his
labour
cannot
be
much
,
and
his
work
can
never
be
more
then
he
can
doe
with
ease
,
and
have
done
with
joy
and
content
.
He
hath
no
high
look
,
[
a
](A76967-e30300-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
see
more
then
is
fitting
,
to
tempt
him
:
neither
hath
he
a
wide
heart
,
[
b
](A76967-e30330-b)
b
Ps:
1.5
.
to
desire
more
then
can
be
had
with
ease
.
He
hath
none
of
the
Gluttonous
,
or
the
Ambitious
,
or
the
Proud
man's
anxious
cares
for
the
morrow
,
and
the
things
thereof
.
He
is
never
distracted
(
as
they
are
)
with
varieties
of
thoughts
,
of
varieties
of
meates
,
drinks
,
cloathes
,
pleasures
,
preferments
;
which
sort
he
shall
chuse
,
how
his
meat
shall
be
dressed
,
and
how
it
shall
be
sawced
;
after
what
fashion
his
cloathes
shall
be
made
;
what
place
or
preferment
is
the
best
or
the
greatest
,
or
most
for
his
advantage
,
and
how
it
may
be
compassed
.
To
say
nothing
of
the
vexations
,
that
are
wont
to
follow
for
such
men
,
if
things
goe
not
to
their
minds
.
The
poore
mind
is
sure
to
have
the
worst
of
it
.
For
that
must
be
vexed
now
,
for
being
displeased
before
;
and
one
discontent
begets
another
.
The
godly
man
is
alwaies
indifferent
in
such
matters
.
If
he
have
nothing
;
he
is
contented
,
and
patient
.
If
he
have
a
little
,
he
is
contented
,
and
thankfull
:
nay
he
is
as
glad
and
as
merry
,
as
a
man
that
finds
a
treasure
,
or
hath
got-somewhat
beyond
his
desert
and
expectation
.
And
if
that
little
should
be
never
so
much
,
yet
will
he
himselfe
be
the
same
still
;
only
more
bountifull
,
and
perhaps
a
little
more
merry
;
and
this
is
all
the
change
you
shall
find
in
him
.
On
the
contrary
,
for
the
wicked
man
,
whose
mind
is
bent
after
these
things
with
eagernesse
and
affection
;
consider
what
a
deale
of
hard
service
and
toyle
;
what
sleeplesse
,
restlesse
,
endlesse
cares
,
his
lusts
,
and
passions
,
and
vices
,
like
so
many
peevish
and
never-to-be-pleased
task-masters
continually
put
him
upon
:
every
one
commanding
and
domineering
over
him
,
many
times
all
together
,
and
sometimes
for
contrary
designes
,
and
most
times
for
such
as
cannot
be
followed
without
difficulty
,
and
paine
,
and
danger
of
the
losse
of
his
body
.
(
if
I
should
say
the
soule
,
he
would
weigh
but
little
of
that
,
being
a
thing
,
which
he
himselfe
sees
not
,
nor
any
body
else
;
and
so
,
out
of
sight
,
out
of
mind
,
and
regard
)
If
there
were
no
such
contrariety
in
the
objects
,
(
to
say
nothing
of
the
contrariety
also
in
the
desires
themselves
,
worse
then
a
civill
warre
in
a
Kingdome
)
the
quantity
and
the
greatnesse
of
the
number
were
enough
to
overloade
him
;
and
the
quality
,
and
the
variety
of
the
sorts
sufficient
to
distract
him
.
While
the
godly
man
(
or
the
spirituall
[
*
](A76967-e30480-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Cor:
2.15
.
man
)
hath
but
one
single
spirit
to
please
:
he
,
living
a
sensuall
life
,
hath
as
many
masters
to
please
,
as
he
hath
senses
,
or
acts
of
those
senses
,
or
objects
of
those
acts
.
The
most
temperate
rationall
worldling
(
and
such
a
one
it
may
be
soonest
;
for
he
is
for
others
too
;
whereas
the
intemperate
bruitish
sot
is
for
none
but
himselfe
)
how
is
he
(
to
use
the
words
of
the
Apostle
,
2
Tim:
2.4
)
Intangled
with
the
afaires
of
this
life
?
What
a
deale
of
cumbersome
imployments
hath
he
?
How
many
perplexities
to
find
,
and
untangle
?
How
many
doubts
to
study
to
cleare
?
How
many
wayes
,
and
meanes
,
to
examine
,
and
essay
;
dangers
and
inconveniences
,
to
enquire
into
,
and
avoyd
?
How
many
circumstances
,
conditions
,
events
,
persons
,
times
,
and
places
,
to
trouble
his
head
with
?
so
that
he
is
quite
wearied
,
and
tired
with
multitude
of
counsells
[
*
](A76967-e30660-b)
*
Isa:
47.13
.
to
dispatch
his
businesses
.
O
the
exceeding
,
monstrous
,
headlesse
,
endlesse
colluvies
;
and
the
numerous
,
tumultuary
army
of
disordered
and
confused
thoughts
,
and
plots
,
and
counsels
,
that
continually
throngs
and
crouds
in
the
little
roome
of
the
heart
of
a
carnall
man
!
I
dare
say
,
he
hath
no
less
then
a
thousand
to
one
with
the
godly
man
.
For
the
godly
man
having
but
little
to
doe
,
cannot
have
much
to
think
,
or
to
speak
:
and
that
little
which
he
doth
,
is
(
cleane
contrary
to
what
alwaies
is
to
be
seen
in
the
actions
of
wicked
men
)
not
only
not
accompained
with
sollicitude
in
,
but
not
attended
,
and
dog'd
with
biting
vexations
,
and
sorrowes
,
and
repentings
,
after
the
doing
.
Methinks
,
I
would
faine
in
large
a
little
upon
this
point
:
and
therefore
I
desire
your
patience
to
consider
a
little
longer
with
me
,
whether
godly
man
have
not
by
much
lesse
to
doe
then
the
wicked
,
besides
what
hath
been
already
said
,
for
these
ensuing
reasons
.
1.
Because
both
they
and
their
vertues
,
are
like
men
within
a
castle
,
or
those
that
have
the
defensive
part
:
whose
businesse
and
care
relates
but
to
a
little
,
and
to
a
few
objects
,
for
the
preservation
of
themselves
(
that
is
almost
all
that
they
care
for
;
and
if
they
take
any
care
about
others
,
't
is
in
relation
to
their
own
duty
,
and
with
an
eye
to
their
own
recompence
of
reward
,
)
whereas
wicked
men
and
their
vices
,
are
rather
like
the
besiegers
,
or
those
that
are
without
the
castle
,
whose
maine
businesse
it
is
to
offend
:
which
makes
them
have
a
great
deale
more
to
doe
,
inasmuch
as
every
offensive
party
hath
necessarily
both
parts
to
act
.
2.
Because
vertue
(
or
a
good
action
;
or
the
vertue
&
goodnes
of
actions
)
is
like
the
mark
in
a
But
;
simple
,
and
single
,
and
but
in
one
place
:
whereas
vice
(
or
a
bad
action
,
or
the
badnes
and
pravity
of
actions
)
may
be
either
here
or
there
;
nay
is
here
,
and
there
,
&
every
where
,
except
in
the
middle
,
When
there
is
shooting
at
a
common
marke
;
suppose
one
man
able
and
willing
to
hit
the
marke
every
time
;
and
suppose
another
neglectfull
of
the
mark
,
and
desirous
rather
to
shew
his
skill
in
shooting
to
any
other
place
besides
the
mark
,
sometime
,
to
one
and
sometimes
to
another
;
and
tell
me
who
hath
most
to
doe
,
or
whose
worke
is
hardest
;
he
that
hath
but
one
place
to
hit
,
though
he
have
many
to
avoid
;
or
he
that
hath
many
places
to
hit
,
and
so
many
times
as
many
more
to
avoid
,
as
he
hath
places
to
strike
.
God
appoints
but
one
way
.
The
wicked
man
[
*
](A76967-e30820-b)
*
Jer:
3.13
.
disperseth
his
wayes
,
and
by
that
meanes
encreaseth
his
trouble
.
How
often
do
we
see
the
most
cunning
wicked
men
weary
themselves
in
the
mutitude
of
their
wayes
,
Isa:
57.10
.
To
instance
in
one
vertue
,
veracity
.
What
an
easy
thing
it
is
to
speak
every
man
the
truth
to
his
neighbour
.
We
need
not
take
much
paine
in
apparelling
Truth
,
or
putting
over
many
cloathes
about
her
.
For
though
she
may
be
modest
,
she
is
bold
,
and
loves
to
goe
naked
.
No
need
of
a
guard
of
many
words
to
attend
her
,
nor
of
colours
of
gaudy
expressions
to
make
her
take
the
better
.
No
need
of
adorning
her
with
devices
of
Rhetorick
,
to
make
her
beautifull
;
for
she
is
naturally
so
:
nor
of
arming
her
with
artifices
of
arguments
,
to
make
her
strong
;
for
she
is
strong
enough
of
her selfe
,
stronger
then
women
or
wine
,
Darius
being
judge
in
the
Apocryphall
history
,
1
Esdr:
4.14
.
With
Leasing
(
or
,
falshood
)
it
is
cleane
otherwise
.
For
it
must
be
as
well
clad
and
adorned
by
him
that
useth
it
,
as
it
is
naked
,
and
deformed
of
it selfe
.
He
that
bends
his
[
*
](A76967-e30930-b)
*
Jer.
9.3
tongue
like
a
bow
to
tell
a
lye
;
with
how
much
anxiety
,
care
,
study
,
feare
,
doubt
,
compunction
,
and
sence
of
guilt
,
doth
he
elaborate
his
story
!
And
when
he
thinks
he
hath
made
all
sure
,
and
stopped
every
gap
;
and
does
not
only
not
know
of
any
that
knowes
;
but
knowes
,
that
no
man
knowes
how
to
find
him
:
yet
neverthelesse
he
hath
palenesse
in
his
face
,
and
faintnes
in
his
heart
:
his
tongue
faulters
,
his
lips
,
hands
,
and
leggs
tremble
,
and
the
sound
of
a
shaken
leafe
will
chase
him
.
Although
the
feare
of
God
be
not
in
him
,
to
keep
him
from
sinning
;
yet
the
[
a
](A76967-e30990-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gen:
35.5
.
terrour
of
God
will
be
upon
him
,
to
affright
him
in
it
.
This
sollicitude
in
the
contrivance
of
lying
(
whether
by
words
or
actions
)
is
as
great
as
in
any
wickednesse
whatsoever
.
And
therefore
,
well
might
the
Prophet
complaine
of
the
Jewes
at
once
,
that
they
taught
their
tongues
to
speake
lyes
,
&
wearyed
themselves
to
commit
iniquity
,
Jer:
9.5
.
A
second
reason
of
the
easinesse
(
and
pleasantnesse
)
of
a
godly
life
,
you
may
gather
,
if
you
consider
how
there
is
no
trouble
after
,
nor
(
when
once
a
man
hath
been
used
to
it
)
in
forbearing
to
doe
evill
:
as
for
example
,
in
forbearing
to
eate
or
drink
too
much
,
or
in
any
other
act
of
temperance
;
or
indeed
in
any
act
of
any
other
vertue
that
attends
godlinesse
.
Nay
rather
,
on
the
contrary
,
what
lightnesse
and
alacrity
in
the
mind
;
as
well
as
ease
and
lightnesse
in
the
body
!
whereas
on
the
contrary
(
for
example
)
intemperate
men
,
when
the
short
winded
pleasure
of
tast
,
which
the
longest
winded
draught
can
afford
,
is
past
;
(
to
say
nothing
of
the
nauseating
and
paine
of
the
stomach
sometimes
for
the
present
)
they
have
not
done
that
which
they
will
no
more
hear
of
;
but
they
are
almost
certaine
to
meet
with
pain
,
and
sicknesse
,
and
sorrow
;
and
if
not
a
reckoning
more
then
they
can
well
pay
now
(
which
is
often
enough
)
yet
without
question
a
most
difficult
account
to
be
made
(
O
this
word
!
they
must
needs
be
sad
to
heare
it
named
)
Heareafter
.
Godly
actions
are
like
the
workes
of
nature
,
[
*
](A76967-e31180-b)
*
See
next
reason
.
which
are
with
pleasure
.
Wickednesse
a
man
may
be
weary
with
.
Nay
he
will
be
certainly
so
one
time
or
other
.
Take
the
confession
of
the
wicked
themselves
,
We
have
wearied
our selves
in
the
way
of
wickednes
and
destruction
,
&
we
have
gone
through
dangerous
waies
:
but
we
have
not
known
the
way
of
the
Lord
,
Wis:
5.7
.
Infinite
deale
more
might
here
be
spoken
of
the
troubles
,
and
difficulties
,
and
sorrowes
of
the
works
of
wickednesse
,
especially
by
instancing
in
the
practises
of
severall
vices
,
as
thieving
,
adultery
,
drunkenesse
,
pride
,
envy
,
and
the
rest
:
but
I
should
make
my
volume
swell
too
high
.
3.
The
workes
of
godlinesse
are
most
easy
,
because
most
agreable
to
nature
.
Reasonable
,
and
spirituall
service
(
such
as
that
is
)
is
fittest
for
reasonable
soules
,
and
spirits
.
On
the
contrary
,
vices
,
and
the
workes
of
wickednesse
,
the
greatest
part
of
them
,
are
,
for
the
greatest
part
,
but
sensuall
,
carnall
and
materiall
;
fitting
only
the
body
,
to
which
we
should
be
loath
to
give
the
name
of
nature
.
Rather
let
nature
be
the
better
part
(
which
is
enough
to
serve
for
denomination
)
the
Soule
.
We
never
live
truly
according
to
nature
,
till
our
lives
are
suitable
to
this
part
.
And
therefore
(
besides
the
dishonour
we
doe
to
him
that
made
us
)
we
doe
highly
undervalue
our selves
,
and
our
discent
,
when
we
live
wickedly
;
in
regard
that
being
borne
gentlemen
(
as
I
may
say
)
we
live
like
beggers
:
being
of
a
noble
,
heavenly
,
and
divine
extract
,
we
are
notwithstanding
base
,
and
earthly
,
and
(
like
so
many
Sons
of
the
earth
,
)
fighters
against
heaven
.
Certainly
if
we
doe
so
;
if
we
live
according
[
*
](A76967-e31390-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom:
8.13
.
to
the
flesh
only
;
we
are
(
which
we
should
be
loath
to
be
)
enemies
to
our selves
,
and
very
unnaturall
man
:
for
our
soules
are
our
nature
;
and
vertue
,
and
godlynesse
,
best
befit
our
soules
.
Vice
would
seem
as
much
against
nature
,
as
it
is
;
and
would
goe
against
the
graine
,
if
it
were
not
for
our
default
.
And
it
is
an
argument
,
that
,
as
we
are
,
we
are
not
our selves
:
but
that
we
have
lost
our selves
,
and
our
natures
:
and
that
all
those
inclinations
of
our
soules
,
which
should
be
in
us
,
are
not
in
us
;
because
we
can
entertaine
that
which
is
our
enemy
,
and
suffer
it
to
dwell
with
us
,
and
in
us
,
with
approbation
,
and
welcome
;
as
if
it
were
our
friend
.
Certainly
if
the
stomack
were
cleane
,
such
unwholsome
food
would
never
be
well
liked
;
and
where
the
stomack
is
not
cleane
,
let
no
food
be
discommended
for
being
disliked
.
The
fault
is
in
none
but
the
man
,
if
the
workes
of
piety
be
painfull
.
No
imployment
ought
to
be
called
painfull
,
because
it
is
so
to
a
man
that
is
not
well
.
5.
The
workes
of
Godlinesse
are
easy
,
because
the
vertues
and
graces
that
accompany
it
produce
much
ease
and
quiet
,
and
content
.
For
what
a
deale
of
ease
hath
patience
,
and
forbearance
,
in
comparison
of
impatience
,
and
rage
!
contempt
of
the
world
,
in
comparison
of
worldly-mindednesse
!
continence
,
and
temperance
,
and
contentednesse
,
in
comparison
of
the
troublesome
,
importunate
,
and
unsatisfied
qualities
of
lust
,
and
gluttony
,
and
ambition
!
The
Graces
of
God
,
how
much
trouble
doe
they
ease
us
of
!
helping
us
forward
in
good
things
,
and
restraining
us
from
evill
things
:
either
making
us
,
out
of
conscience
,
not
to
grieve
at
all
for
losses
and
crosses
;
or
,
out
of
providence
,
to
grieve
for
a
little
while
for
sinne
,
that
we
may
not
grieve
for
ever
.
6.
It
may
be
proved
by
scripture
.
1.
By
the
testimony
of
Christ
himselfe
,
Mat
:
11.30
.
My
yoke
is
easy
,
and
my
burden
is
light
.
2.
By
the
testimony
of
the
disciple
whome
he
loved
,
1
Joh:
5.
,
His
commandements
are
not
grievous
.
God's
wayes
are
not
rough
with
hills
,
and
stones
and
rocks
,
such
as
might
make
them
uneasy
to
goe
in
;
but
only
so
rough
as
not
to
be
slippery
,
as
the
other
wayes
are
.
Only
a
little
rough-casted
(
as
I
may
say
)
with
sand
,
as
the
fighting
places
were
wont
to
be
;
so
whereby
they
are
the
lesse
dangerous
to
walke
in
,
and
much
the
more
fit
for
souldiers
and
fighting
men
(
or
men
continually
fighting
)
such
as
Christians
are
.
Whosoever
thou
art
therefore
,
that
art
taking
a
journey
for
the
heavenly
Canaan
;
be
not
dismaied
to
thinke
that
it
will
be
troublesome
.
When
thou
goest
thy
steps
shall
not
be
streightned
,
and
when
thou
runnest
thou
shalt
not
stumble
,
Prov:
4.12
.
But
yet
after
all
this
,
I
know
many
will
be
ready
to
say
,
that
I
speak
against
mine
own
knowledge
,
and
the
opinion
of
every
man
else
,
viz:
that
Christianity
is
no
idle
religion
;
but
painfull
and
laborious
:
promising
much
ease
,
but
enjoying
but
little
;
regarding
little
the
present
,
but
differing
all
to
the
future
.
Answ:
Well
,
suppose
I
doe
grant
you
,
that
it
is
laborious
(
as
the
waies
and
meanes
to
all
excellent
things
are
:
for
difficilia
quae
pulchra
the
fairest
apples
are
at
the
top
of
the
tree
,
and
they
will
not
drop
into
a
man's
mouth
,
nor
fall
into
his
hands
)
it
is
not
by
and
by
grievous
,
and
wearisome
,
&
voide
of
all
pleasure
.
No
,
Christians
may
,
and
many
men
of
necessity
doe
eate
their
bread
in
the
sweat
of
their
face
.
But
,
yet
neverthelesse
,
they
may
eate
it
with
abundance
of
pleasure
and
content
.
'T
is
the
bread
of
idlenesse
(
as
Solomon
calls
it
Prov:
31.27
.
)
not
the
bread
of
labour
and
paines
(
unlesse
it
be
the
bread
of
wickednesse
and
wrongs
)
that
is
the
bread
of
sorrowes
.
The
worke
of
husbandry
is
laborious
:
but
it
is
easy
to
learne
and
pleasant
to
practise
,
&
affording
a
great
deale
of
health
and
delight
.
The
earth
is
dig'd
with
paine
;
but
with
pleasure
too
;
for
it
yeelds
a
smell
wholsome
to
the
digger
in
the
digging
(
besides
that
,
a
treasure
may
be
found
;
and
abundance
of
fruit
is
to
come
.
)
Againe
there
can
be
no
greater
torment
,
or
cause
of
sadnesse
,
to
one
that
hath
any
life
in
him
,
then
to
want
imployment
:
and
therefore
to
be
laborious
,
cannot
make
godlinesse
a
cause
of
sadnesse
.
Rather
then
men
will
be
thus
sad
,
we
se
it
to
be
their
common
practise
,
to
practise
vitious
courses
,
to
keep
themselves
doing
:
to
put
themselves
to
any
trouble
,
and
to
do
any
thing
,
rather
then
to
sit
idle
,
&
be
melancholy
.
Labour
as
hard
thoughts
as
the
sluggard
hath
of
it
,
is
the
best
pleasure
&
recreation
to
an
industrious
man
:
and
the
delight
he
takes
in
worke
,
is
many
times
more
then
that
which
he
hath
in
profit
.
An
industrious
man
will
be
sorry
when
his
worke
is
nere
an
end
;
and
when
he
hath
nothing
to
doe
,
he
knowes
not
what
to
doe
.
He
sits
,
as
if
he
were
without
life
or
soule
,
and
knowes
not
how
to
dispose
of
himselfe
:
and
if
sorrow
or
vexation
ever
assault
him
,
then
is
the
time
.
An
industrious
man
can
be
more
merry
in
plowing
,
and
sowing
,
with
expectation
;
then
another
shall
be
at
the
end
of
harvest
,
with
possession
.
There
is
more
mirth
,
and
joy
,
even
in
the
labour
of
a
righteous
man
that
tendeth
to
life
;
then
there
can
be
in
the
revenue
of
the
wicked
,
that
tendeth
to
sinne
,
Prov:
10.16
.
Laborious
things
alwaies
make
themselves
pleasant
with
Hope
of
profit
,
more
or
lesse
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Prov:
14.23
.
)
Things
wherein
there
is
no
labour
,
seldome
bring
any
profit
afterward
.
Though
the
godly
man's
labour
be
more
,
and
his
work
be
harder
then
the
wicked
man's
;
yet
is
it
to
him
but
so
much
delight
and
recreation
,
if
there
were
no
other
reason
,
for
this
alone
,
that
though
his
candle
goe
not
out
in
the
night
;
though
he
take
paines
to
sow
his
seed
in
the
morning
,
and
in
the
evening
withold
[
*
](A76967-e31930-b)
*
Eccles
11.6
.
not
his
hand
;
though
he
be
kept
never
so
hard
to
it
:
yet
he
hath
continually
standing
by
him
this
cordiall
of
comfort
to
cheer
him
,
that
he
doth
not
plow
the
sea
,
nor
sow
the
winde
,
nor
spend
his
money
for
that
which
is
not
bread
,
and
his
labour
for
that
which
satisfieth
not
;
but
that
having
plowed
in
fruitfull
ground
,
and
sowne
pretious
seed
,
he
shall
returne
from
the
field
of
this
world
,
into
the
garner
of
the
world
to
come
with
joy
,
and
bring
his
sheaves
[
*
](A76967-e31990-b)
*
Psal:
126.6
.
with
him
.
Nay
,
suppose
I
should
grant
that
Godlinesse
is
not
only
laborious
,
but
difficult
:
yet
it
will
be
only
to
such
,
or
such
.
It
is
not
so
of
it selfe
;
but
made
so
by
him
,
to
whom
it
is
so
.
It
is
not
so
for
any
excesse
of
painfulnesse
in
the
things
to
be
done
;
but
for
defect
of
painfulnesse
(
or
willingnesse
,
or
something
else
)
in
the
person
that
undertakes
it
.
For
either
he
is
a
sluggard
,
one
that
is
alwaies
calling
for
a
little
more
sleep
,
a
little
[
*
](A76967-e32070-b)
*
Prov:
6.10
.
more
slumber
,
one
that
will
not
plow
,
because
it
is
cold
,
Prov:
20.4
:
nor
goe
out
of
doores
because
it
raines
.
To
such
a
one
it
is
difficulty
,
&
paine
enough
,
to
pluck
his
hand
out
[
*
](A76967-e32110-b)
*
Prov:
19.24
.
of
his
bosome
:
and
therefore
I
need
not
trouble
my selfe
to
study
for
arguments
,
why
he
may
not
be
credited
,
when
he
complaines
of
the
difficulty
of
his
work
.
Or
,
(
2ly
,
)
he
is
a
young
beginner
in
this
way
,
newly
entred
,
&
not
yet
accustom'd
to
go
in
the
yoak
of
Christ
.
For
one
that
hath
been
long
in
another
way
,
&
wedded
wholly
to
that
,
will
not
easily
be
brought
to
change
his
old
mumsimus
(
as
they
say
)
for
a
new
sumpsimus
;
being
confident
that
the
old
is
best
,
because
he
knowes
not
the
goodnesse
of
the
new
.
And
such
a
one
,
if
he
complaine
;
I
need
no
other
argument
to
disswade
you
from
believing
him
,
then
his
own
ignorance
.
Or
,
(
3ly
,
)
such
a
one
,
as
hath
indeed
been
formerly
accustomed
to
the
yoake
of
Christ
;
but
now
,
by
reason
of
desuetude
,
is
grown
stiff
in
the
neck
,
and
become
a
beginnner
againe
.
And
such
a
one
(
if
he
did
not
but
only
act
the
Christian
,
as
a
Hypocrite
;
and
were
not
of
a
contrary
mind
to
what
he
seemed
to
be
)
I
shall
need
no
other
argument
to
disswade
you
from
believing
him
,
then
his
own
knowledge
.
For
I
dare
referre
you
to
his
own
confession
,
and
what
hee
can
tell
you
himselfe
,
he
once
found
by
experience
,
and
perhaps
now
desires
to
find
againe
with
a
great
deale
of
sorrow
and
repentance
.
Whosoever
thou
art
therefore
,
when
thou
doest
any
good
work
,
or
duty
;
if
thou
sindest
it
to
be
grievous
,
and
painfull
:
doe
not
by
and
by
(
as
the
manner
of
most
men
is
)
look
round
about
thee
for
the
cause
,
and
complaine
of
the
hardnesse
of
the
work
,
or
the
master
:
but
rather
first
suspect
thy selfe
,
and
examine
the
matter
well
within
thee
;
and
't
is
a
thousand
to
one
,
that
thou
wilt
need
to
goe
further
abroad
.
If
the
rule
,
&
the
work
which
thou
doest
,
do
not
agree
,
do
not
therefore
make
the
rule
bad
,
but
the
worke
better
.
Never
wish
to
have
the
rule
change
.
I
dare
warrant
thee
,
change
but
thy
selfe
;
and
there
will
need
no
more
to
mend
the
matter
.
Be
more
a
new
creature
:
be
more
changed
in
thy
mind
;
rectifie
thy
crooked
will
;
pare
off
thy
redundnat
lusts
;
&
cut
away
the
knotty
pieces
of
thy
refractory
spirit
;
and
all
will
be
well
,
and
thou
wilt
say
as
I
doe
.
Doubtlesse
,
if
thou
woudst
but
consider
the
matter
well
,
and
deale
ingenuously
;
thou
must
needs
confesse
,
that
thou
did'st
not
find
godlynesse
difficult
,
but
godlynesse
found
thee
untoward
.
The
exercises
of
it
,
are
like
many
of
those
that
are
wont
to
be
imposed
upon
School-boyes
:
hard
to
be
performed
by
none
,
but
such
as
are
hard
to
be
brought
to
performe
them
.
The
yoke
that
was
easy
so
long
agoe
when
Christ
said
it
;
cannot
be
grown
narrower
with
wearing
.
(
it
might
have
grown
lesse
indeed
,
and
so
better
to
be
worne
)
Rather
,
thou
art
grown
fatter
with
idlenesse
:
or
thy
neck
is
growne
bigger
,
and
stiffer
,
with
pride
.
The
burden
would
not
be
so
heavy
to
the
first
undertakers
;
but
that
shrinking
their
shoulders
before
they
feel
it
,
and
not
only
not
giving
their
mind
to
it
,
but
bending
their
minds
against
it
,
they
make
it
to
be
so
themselves
.
For
the
workes
of
godlinesse
,
are
like
the
words
of
wisdome
;
all
plaine
to
him
that
understandeth
,
and
right
to
them
that
finde
[
*
](A76967-e32230-b)
*
So
neere
is
ae
man
that
is
willing
to
bea
wise
man
,
to
a
wise
man
:
that
Solomon
many
times
calls
the
lover
of
wisdome
by
the
same
name
.
knowledge
.
Prov:
8.9
.
There
are
to
this
purpose
some
words
of
the
Septuagint
,
Prov.
2.20
.
(
for
which
there
are
none
extant
in
the
Hebr:
)
If
they
had
gone
in
good
waies
,
they
had
found
the
waies
of
righteousnesse
smooth
.
He
that
hath
gone
in
such
a
way
but
for
some
time
;
or
gone
in
it
against
his
will
,
as
if
he
went
to
hanging
;
there
is
no
reason
,
that
his
judgment
should
be
taken
concerning
it
.
I
know
,
that
not
withstanding
all
this
,
thou
wilt
say
still
,
the
master
thou
art
to
serve
,
is
to
austere
.
He
taketh
up
that
which
he
laid
not
down
,
and
reapeth
that
which
he
did
not
sowe
,
as
it
is
Luk.
19.21
.
He
bids
a
lame
man
goe
,
and
yet
keeps
his
staffe
away
from
him
.
He
bids
me
come
out
of
the
pit
,
but
will
not
give
me
his
hand
;
and
yet
he
knowes
,
I
can
never
be
able
to
get
up
without
it
.
His
commands
are
many
;
and
he
is
nice
in
the
performance
of
every
one
of
them
.
He
is
not
like
other
masters
;
who
are
satisfied
if
their
worke
be
well
done
,
not
examining
my
thoughts
:
but
he
searcheth
my
heart
,
and
my
reines
,
and
my
inmost
thoughts
before
I
can
think
them
.
He
requires
such
obedience
;
as
I
have
no
ability
to
performe
:
so
that
I
must
needs
be
disobedient
and
sinne
;
and
yet
,
The
soule
that
sinneth
shall
dye
.
This
is
thy
usuall
complaint
.
And
indeed
,
I
confesse
,
it
is
a
hard
case
to
be
servant
to
such
a
master
,
as
thou
describest
.
Whom
thou
must
thank
most
,
that
thou
art
in
such
a
case
,
I
know
not
.
This
I
know
,
that
thou
art
bound
to
thank
thy
God
,
whom
thou
so
much
blamest
,
that
there
is
also
a
way
made
to
to
come
out
of
it
.
He
who
was
not
the
servant
[
a
](A76967-e32350-b)
a
Heb:
3.5
.
only
,
[
b
](A76967-e32360-b)
b
He
is
called
a
Servant
Zach:
3.8
.
but
the
everlasting
[
c
](A76967-e32380-b)
c
Mich.
5.2
.
son
of
the
same
master
;
freely
&
over
and
above
what
he
was
bound
to
doe
,
took
upon
him
the
forme
of
a
servant
,
[
*
](A76967-e32400-b)
*
Phil.
2.7
.
did
as
hard
service
as
ever
servant
did
,
pacifiedthy
master
for
the
past
,
&
made
him
mercifull
for
the
future
,
and
fulfilled
all
righteousnesse
in
thy
behalfe
.
I
grant
,
there
had
been
no
remedy
,
but
the
soule
that
sinnes
must
surely
dye
,
had
not
he
dyed
who
never
sinned
.
And
why
he
should
dye
,
when
he
did
not
sinne
;
unlesse
it
were
to
redeeme
and
save
thee
that
diddest
sinne
(
as
the
innocent
beast
did
the
sinner
,
in
the
time
of
the
Law
)
I
cannot
tell
.
Well
,
thus
it
is
.
what
was
to
be
done
by
any
one
,
he
hath
done
;
and
what
was
to
be
suffered
by
us
(
unlesse
it
be
some
few
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
*
](A76967-e32440-b)
*
Col:
1.24
.
)
he
hath
suffered
himselfe
.
All
thy
work
is
but
to
believe
that
he
hath
done
so
much
;
and
to
trust
that
he
will
doe
more
;
and
to
live
accordingly
as
well
as
thou
canst
.
But
let
me
be
plainer
with
thee
.
Perhaps
thou
that
makest
these
complaints
,
never
trod'st
one
foot
in
the
pathes
of
God's
commandements
(
and
I
much
feare
that
thou
art
such
a
one
)
For
shame
,
doe
not
talke
of
the
difficulty
of
the
work
which
thou
art
to
doe
,
before
thou
knowest
what
it
is
.
The
tryall
of
worke
is
only
in
practise
.
First
make
tryall
,
and
tast
,
and
see
how
gratious
the
Lord
is
:
and
then
tell
me
afterward
,
what
thou
thinkest
.
Suppose
there
be
some
things
(
as
I
doe
not
deny
but
there
be
)
that
are
irksome
and
painfull
to
thy
body
.
Be
not
dismaid
.
Thy
body
will
scarce
be
sensible
of
the
paine
;
for
the
joy
which
thy
soule
takes
both
in
doing
the
worke
(
if
thou
doest
it
in
the
best
manner
;
as
there
be
many
that
doe
)
and
in
the
hopes
of
having
more
hereafter
,
when
it
receives
the
wages
.
If
I
would
,
I
could
give
thee
an
hundred
cordialls
;
every
one
of
which
,
if
thou
wouldest
take
it
,
should
be
strong
enough
to
keep
the
from
fainting
at
thy
worke
,
under
any
of
thy
discouragements
.
But
for
the
present
,
I
will
prescribe
but
two
meditations
.
1
Meditate
upon
the
immensity
of
the
wages
,
which
God
will
give
his
servants
at
the
last
day
:
and
the
unspeakable
astonishing
disproportion
,
those
wages
bare
to
the
worke
which
they
doe
for
it
.
O
the
wonderfull
lenity
and
bounty
of
God
towards
them
!
For
much
ill
done
,
they
have
a
little
temporall
chastisement
:
and
for
a
little
well
doing
aninfinite
lasting
reward
.
This
disproportion
(
for
I
know
not
what
proportion
to
call
it
)
I
say
not
,
't
is
a
hundred
fold
(
which
our
Saviour
said
,
they
should
have
in
this
life
,
Math:
19.29
.
)
but
infinitly
more
then
an
hundred
times
a
hundred
.
Now
what
man
can
for
shame
say
,
he
hath
hard
service
;
when
for
a
pennyworth
of
work
,
perhaps
badly
done
;
his
master
,
out
of
love
he
beares
him
,
or
upon
his
sons
entreaty
,
or
because
he
endeavoured
only
to
give
him
content
,
shall
give
him
an
estate
great
enough
to
maintaine
him
as
long
as
he
lives
.
Much
more
then
should
it
be
a
shame
,
but
to
think
it
hard
service
;
when
for
a
little
done
in
all
,
so
as
it
is
;
and
nothing
at
all
,
so
as
it
should
be
;
my
master
notwithstanding
,
as
if
I
had
done
whatsoever
was
my
duty
to
doe
,
or
as
if
I
had
been
righteous
,
shall
give
me
such
a
crowne
of
righteousnesse
(
1
Tim:
4.8
,
)
as
is
a
crown
of
life
,
Rev:
2.10
:
such
a
crown
of
life
,
as
is
a
crown
of
glory
,
1
Pet:
5
,
4
:
and
such
a
crowne
of
glory
,
as
is
everlasting
;
an
inheritance
incorruptable
,
undefiled
and
that
fadeth
not
away
,
1
Pet:
1.4
.
Doubtlesse
,
all
godly
men
have
a
great
deale
of
comfort
,
and
joy
,
even
in
their
actions
;
to
think
of
their
end
,
and
the
reward
,
and
profit
wherewith
they
are
crowned
.
And
indeed
their
condition
would
be
as
comfortlesse
,
if
they
had
not
such
thoughts
:
as
it
would
be
miserable
,
if
they
had
no
reward
.
The
wicked
cannot
take
comfort
in
their
actions
,
if
it
were
for
nothing
but
this
;
that
though
they
doe
not
know
,
that
they
cannot
profit
;
yet
they
doe
not
know
,
that
they
can
or
will
.
The
knowledg
of
this
,
and
the
thought
thereof
,
is
of
great
concernment
to
cause
a
man
cheerfulnesse
in
working
.
For
what
should
one
labour
for
the
wind
?
yet
so
the
wicked
doe
:
which
will
be
their
complaint
one
day
against
themselves
,
among
other
things
,
What
hath
pride
profited
us
,
or
what
profit
hath
the
pomp
of
riches
brought
us
?
Wisd:
5.8
.
The
second
Meditation
is
upon
the
greatnes
and
goodnesse
of
thy
company
.
Most
men
will
be
merry
in
good
company
,
if
ever
they
will
be
merry
:
and
most
men
will
say
,
The
more
,
the
merrier
.
A
bruit
creature
,
though
his
work
be
hard
,
will
goe
on
cheerfully
with
company
;
and
will
keep
up
with
the
rest
,
though
he
break
his
heart
.
To
cheer-up
thy
spirit
therefore
,
in
thy
march
to
heaven
;
be
ever
and
anon
thinking
upon
the
armies
of
Saints
,
that
are
gone
before
thee
the
same
way
.
But
especially
,
I
would
have
thee
think
upon
him
who
is
Captaine
of
the
company
,
him
I
meane
who
is
himselfe
the
way
it selfe
and
the
life
,
Joh:
14.16
.
The
Shepheard
of
our
soules
,
1
Pet:
2.25
.
The
Apostle
and
high-priest
of
our
profession
,
Heb.
3.1
.
and
the
captaine
of
our
salvation
,
ch:
2.10
.
Looking
unto
Jesus
the
authour
and
finisher
of
our
faith
,
who
for
the
joy
that
was
set
before
him
,
endured
the
Crosse
,
despised
the
shame
,
and
is
set
down
at
the
right
hand
of
the
throne
of
God
,
Heb:
12.2
.
Let
it
not
seem
hard
and
tedious
to
thee
,
but
to
follow
so
farre
as
to
the
Cross
;
since
it
seemed
not
so
to
him
,
to
goe
first
to
be
crucified
on
it
.
A
dog
will
follow
his
master
thorow
thick
and
thin
;
whether
he
call
him
or
not
,
and
though
he
knowes
not
whither
he
goes
,
or
what
it
is
for
.
And
cannot
I
,
who
know
the
way
that
I
goe
,
and
the
end
of
the
journey
,
and
what
I
shall
have
when
I
come
thither
;
cannot
I
take
a
little
paines
,
for
a
little
time
,
for
a
great
reward
,
to
follow
my
Saviour
when
he
calls
me
.
But
perhaps
after
all
this
,
thou
wilt
yet
againe
object
.
I
question
the
goodnesse
of
the
ware
,
if
it
be
so
cheap
as
you
make
it
.
This
newes
is
too
good
to
be
true
.
You
told
us
before
,
difficilia
quae
pulchra
.
Godlinesse
cannot
be
so
good
,
as
others
say
it
is
;
and
so
easy
too
,
as
you
make
it
.
The
best
things
(
every
one
knowes
)
are
hardest
to
be
got
,
farre
fetch
't
,
and
dearely
bought
To
this
I
answer
,
that
what
I
said
first
,
and
what
you
said
last
,
is
both
true
:
and
in
that
sense
which
you
speak
of
,
I
will
yeeld
that
godlinesse
is
difficult
,
viz:
because
of
difficulty
in
attaining
to
it
:
which
difficulty
,
according
to
you
,
cannot
be
in
the
thing
,
(
neither
this
not
any
other
excellent
thing
,
)
because
it
is
only
before
we
have
attained
to
it
.
Now
I
confesse
,
we
cannot
so
easily
be
willing
to
undergoe
difficulty
,
to
attaine
that
which
we
must
enjoy
and
use
with
difficulty
too
:
for
we
could
never
love
it
so
well
.
But
that
godlines
is
thus
difficult
;
that
it
is
painfull
,
and
toylesome
,
and
uncomfortable
in
it's
exercises
;
so
as
a
man
cannot
live
one
merry
day
,
as
long
as
he
hath
it
;
but
that
teares
must
be
his
meat
day
and
night
;
and
his
eyes
must
still
be
consumed
with
griefe
,
and
the
apple
thereof
never
be
suffered
to
cease
,
I
doe
utterly
deny
.
Nay
the
more
difficulty
there
is
in
getting
up
the
hill
(
I
meane
of
Conviction
of
sinne
,
humiliation
,
and
repentance
)
the
greater
pleasure
doe
we
take
to
look
down
againe
,
when
we
are
up
.
You
may
observe
it
,
in
the
hardest
mechanick
trades
,
that
are
hardest
to
be
learned
(
which
usually
are
the
best
)
the
workmanship
is
easy
to
be
done
and
without
labour
,
or
toyle
;
when
as
in
those
that
are
easily
learned
and
are
of
an
inferiour
rank
,
you
can
scarce
doe
any
thing
to
the
purpose
without
a
great
deale
of
sweat
,
and
toyle
&
tyring
.
I
will
conclude
this
poynt
with
what
Solomon
said
of
wisedome
,
Prov:
3.17
.
Her
wayes
are
waies
of
pleasantnesse
:
and
all
her
pathes
are
peace
.
Another
cause
that
a
godly
man
hath
to
be
merry
,
may
be
this
,
that
,
The
objects
of
his
love
are
satisfactory
:
which
is
the
most
necessary
qualification
of
any
,
to
make
a
man
rejoyce
in
what
he
loves
.
(
what
a
man
loves
the
mirth
of
his
life
is
most
concerned
in
,
and
he
spends
most
of
his
time
about
it
)
Where
there
is
no
satisfaction
,
but
the
stomack
(
as
I
may
say
)
is
still
hungry
and
empty
(
just
as
it
is
in
the
hunger
of
the
body
)
there
must
needs
be
discontent
;
and
consequently
sadnesse
,
in
the
desire
of
that
which
is
wanting
,
and
griefe
for
the
want
.
But
when
that
which
a
man
loves
,
is
satisfactory
,
and
answers
a
man's
desires
;
and
gives
him
enough
:
then
,
and
not
till
then
,
he
takes
delight
;
and
then
he
begins
to
rejoyce
:
as
we
say
,
When
the
belly
is
full
,
the
bones
are
at
rest
.
Now
for
the
objects
of
a
godly
man's
love
;
the
first
,
and
the
last
,
and
the
chiefest
;
the
fountaine
from
which
all
other
objects
have
their
satisfactory
vertue
;
and
the
loadstone
at
which
they
are
all
touched
,
whereby
they
have
power
to
draw
our
hearts
after
them
;
is
no
other
,
and
can
be
no
lesse
,
then
God
himselfe
;
who
is
to
every
godly
man
as
he
was
to
David
;
to
whom
he
seemed
so
perfectly
a
satisfactory
object
of
his
desire
,
that
he
desired
nothing
in
heaven
or
earth
besides
him
,
Psal:
73.25
.
Whom
have
I
in
heaven
but
thee
?
and
there
is
none
upon
earth
that
I
desire
besides
thee
.
And
wise
enough
he
to
make
choyce
of
such
an
object
.
For
now
,
neither
ought
he
,
nor
need
he
desire
any
thing
:
or
if
he
doe
,
he
is
in
the
fairest
way
to
enjoy
it
,
having
him
who
is
all
in
all
.
He
satisfieth
the
longing
soule
,
and
filleth
the
hungry
soule
with
goodnesse
,
Psal:
107.9
.
He
]
that
is
,
He
alone
:
for
else
it
is
no
prayse
of
him
.
They
that
seek
after
another
God
,
(
another
thing
to
give
them
satisfaction
and
happinesse
,
)
shall
be
sure
to
multiply
sorrow
,
Psal:
16.4
.
The
other
objects
of
their
love
,
are
The
word
,
and
ordinances
of
God
,
and
the
practise
of
good
dutyes
:
which
as
they
give
satisfaction
by
communion
with
,
and
participation
of
the
chiefest
good
;
so
are
they
,
in
their
own
nature
,
good
preservatives
against
sorrow
,
and
sadnesse
;
being
contrary
to
,
and
used
as
meanes
against
Sinne
,
the
cause
of
all
repentance
and
sorrow
.
I
would
faine
know
,
among
all
the
things
that
ever
a
wicked
man
loved
to
have
;
and
among
all
the
actions
that
ever
he
loved
to
doe
;
which
it
was
that
gave
him
satisfaction
.
Many
other
causes
of
joy
for
a
godly
man
,
might
be
fetched
from
the
goodnesse
of
his
Condition
.
But
I
must
leave
a
little
roome
for
your
own
meditations
;
and
I
doubt
not
,
but
many
of
you
that
read
me
,
have
more
knowledge
and
better
experience
.
If
notwithstanding
all
this
that
hath
been
said
,
and
though
the
Lord
hath
shewne
thee
these
good
things
;
yet
thy
heart
be
heavy
,
and
thou
art
still
dejected
;
whatever
thou
doest
,
confesse
thy
fault
to
be
thine
own
.
Say
not
,
godlinesse
is
this
,
or
that
.
But
rather
say
with
David
,
when
he
was
ready
to
think
,
that
God
had
forgotten
him
,
(
after
he
had
thus
complained
,
Is
his
mercy
clean
gone
for
ever
?
doth
his
promise
faile
for
evermore
?
Hath
God
forgotten
to
be
gratious
.
Hath
he
in
anger
shut
up
his
tender
mercies
?
Psal:
77.8.9
,
)
Surely
this
is
mine
own
infirmity
,
and
nothing
else
,
vers:
10.
And
come
to
thy selfe
againe
;
as
he
does
in
the
following
verses
,
saying
thus
,
I
will
remember
the
workes
of
the
Lord
:
surely
,
I
will
remember
thy
wonders
of
old
.
I
will
meditate
also
of
all
thy
work
,
and
talke
of
thy
doings
,
vers:
11.12
.
I
am
resolved
,
I
will
no
longer
entertaine
these
melancholy
phancies
:
but
I
will
comfort
my
heart
with
meditating
upon
the
goodnesse
of
my
God
,
and
the
wonderfull
things
that
he
hath
done
for
me
,
whereby
my
Condition
is
so
good
.
The
second
Book
.
Of
the
Mirth
of
a
Christian
Life
.
FRom
the
godly
man's
Condition
in
which
he
is
,
let
us
proceed
to
the
Conditions
,
affections
,
and
qualities
,
which
are
in
him
,
and
the
actions
which
proceed
from
him
;
&
see
what
causes
he
hath
to
have
mirth
of
his
own
making
,
by
the
grace
of
God
.
The
first
thing
he
hath
to
make
him
a
cheerfull
countenance
(
give
me
leave
to
to
goe
so
largely
now
,
I
shall
speak
more
particularly
hereafter
)
is
his
Godlinesse
.
Godlinesse
,
I
say
,
both
of
his
heart
,
and
Life
,
both
past
,
and
present
in
the
performance
of
good
actions
.
Of
these
I
might
speak
more
distinctly
;
but
I
shall
take
my
liberty
,
and
speak
sometimes
of
one
,
and
sometimes
of
another
.
For
godlinesse
in
heart
;
(
when
a
man
is
able
to
assure
his
heart
before
God
,
and
his
heart
does
not
condemne
him
:
when
a
man
knowes
that
God's
love
,
and
anger
is
alone
to
be
regarded
)
it
is
impossible
he
should
be
sad
that
hath
it
,
let
things
without
him
be
how
they
will
.
And
therefore
saith
the
Psalmist
,
Shout
for
joy
all
ye
that
are
upright
in
heart
.
For
godlinesse
of
Life
past
,
what
can
be
sweeter
then
the
remembrance
of
it
;
unlesse
it
be
the
mercy
of
God
?
A
good
conscience
,
non-guilty
,
and
quiet
,
neither
disquieted
it selfe
with
sinne
,
nor
disquieting
the
mind
with
old
debts
and
reckonings
,
is
as
great
a
comforter
as
an
evill
conscience
,
or
a
conscience
of
evill
things
committed
,
and
intended
(
which
is
like
an
evill
spirit
possessing
a
man
)
can
be
a
tormentour
.
If
it
were
not
so
,
certainely
the
Apostle
Paul
,
a
humble
man
(
he
that
said
if
he
rejoyced
in
any
thing
,
it
should
be
in
his
infirmities
[
*
](A76967-e33500-b)
*
2
Cor.
●2
.
9
.
)
would
never
have
professed
so
boldly
as
he
did
,
2
Cor:
1.12
.
Our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
and
godly
sincerity
,
not
with
fleshly
wisedome
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
.
This
good
conscience
,
is
a
Con-science
,
or
an
acknowledgement
in
the
spirit
of
a
man
of
what
he
does
,
or
hath
done
,
the
spirit
of
God
bearing
witnesse
with
it
.
Or
it
is
a
commending
witnes
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom:
2.15
.
)
of
the
goodnesse
of
actions
in
,
and
a
comforter
after
the
performance
.
Neither
does
it
give
a
fit
of
comfort
,
and
away
;
but
a
standing
testimoniall
,
ready
for
their
use
upon
all
occasions
:
continually
affording
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
*
](A76967-e33610-b)
*
Rom.
2.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
excuses
,
and
apologies
,
whensoever
he
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
grand
accuser
of
the
brethren
,
layeth
any
thing
to
their
charge
.
It
is
a
most
cheerfull
incentive
,
or
encouragement
to
,
though
there
be
never
so
many
impediments
in
the
way
:
it
is
a
most
excellent
lenitive
,
or
sweetning
of
,
though
there
be
never
so
much
difficulty
in
the
performance
:
and
it
is
a
most
triumphing
commemoration
,
or
a
delightsome
redolence
or
relish
after
good
actions
,
though
there
be
nothing
got
by
the
doing
.
Good
actions
are
like
strong
fragrant
spices
,
not
only
giving
a
sweet
smell
for
the
present
,
but
perfuming
the
roome
where
they
are
;
so
that
you
may
have
the
sweetnesse
a
long
time
after
.
For
Godlinesse
at
the
present
;
't
is
better
tryed
,
then
told
,
what
joy
,
and
pleasure
a
godly
man
hath
in
the
performance
of
good
actions
:
both
when
no
body
joynes
with
him
,
and
especially
in
the
publique
assemblies
,
when
believers
powre
out
their
soules
so
many
of
them
together
in
prayer
and
thanks-giving
.
Little
doe
the
Drunkards
think
,
that
take
so
much
pleasure
in
frequenting
the
houses
of
Bacchus
;
that
the
godly
take
a
great
deale
more
;
and
have
a
great
deale
more
joy
,
in
frequenting
the
houses
of
God
.
But
't
is
a
thing
that
God
promised
long
agoe
by
the
Prophet
,
Isa:
56.7
.
Them
will
I
bring
to
my
holy
mountaine
,
and
make
them
joyfull
in
my
house
of
prayer
:
their
burnt-offerings
and
their
sacrifices
shall
be
accepted
upon
my
altar
;
for
my
house
shall
be
called
a
house
of
prayer
for
all
people
.
And
methinks
,
I
heare
the
willing
people
of
God's
power
,
merrily
calling
one
to
another
in
the
words
of
Micah
,
chap
:
4.7
.
Come
and
let
us
goe
up
to
the
mountaine
of
the
Lord
,
and
to
the
house
of
the
God
of
Jacob
,
and
he
will
teach
us
his
wayes
,
and
we
will
walke
in
his
pathes
:
for
the
law
shall
goe
forth
of
Zion
,
and
the
word
of
the
Lord
from
Jerusalem
.
How
is
a
godly
man
ravished
with
the
beauty
of
holinesse
,
when
he
is
at
such
meetings
?
How
was
holy
David
taken
with
being
in
the
house
of
God
at
Jerusalem
?
insomuch
that
if
he
were
kept
from
it
but
a
little
while
,
his
soule
panted
for
it
,
and
longed
after
it
,
and
fainted
for
lack
of
it
,
as
a
thirsty
hart
would
doe
for
lack
of
water
.
As
the
hart
panteth
after
the
water-brooks
so
panteth
my
soule
after
thee
ô
God
My
soule
thirsteth
for
God
,
for
the
living
God
:
when
shall
I
come
and
appeare
before
God
?
Psal:
42.1.2
.
The
poore
disconsolate
Captives
prefered
it
to
the
best
place
in
their
memory
,
If
I
forget
thee
,
O
Jerusalem
,
let
my
right
hand
forget
her
cunning
,
Ps:
137.5
.
Nay
they
preferred
it
to
their
chiefest
joy
,
If
I
preferre
not
Jerusalem
above
my
chiefe
joy
,
vers:
6.
There
was
no
place
in
the
world
that
David
regarded
or
cared
to
be
in
,
in
comparison
of
it
,
Psal:
84.10
.
A
day
in
thy
courts
is
better
then
a
thousand
:
I
had
rather
be
a
doore-keeper
in
the
house
of
my
God
,
then
to
dwell
in
the
tents
of
wickednesse
.
Insomuch
that
he
could
find
it
in
his
heart
,
nay
,
and
would
chuse
,
if
he
might
have
his
desire
,
to
spend
all
his
dayes
in
that
house
,
Psal:
27
,
4.
One
thing
have
I
desired
of
the
Lord
,
that
will
I
seek
after
,
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
enquire
in
his
Temple
.
Was
mount
Zion
the
joy
of
the
whole
earth
(
as
it
is
said
it
was
,
Psal:
48.2
.
)
and
that
notwithstanding
the
paines
the
people
must
take
to
goe
so
farre
to
the
place
,
and
the
many
burdensome
ceremonies
,
and
chargeable
sacrifices
to
be
undergone
,
when
they
come
thither
?
Had
they
so
much
joy
then
,
to
goe
so
far
?
and
cannot
the
godly
,
thinke
you
,
have
as
much
and
more
by
now
,
in
their
assemblies
,
when
the
houses
of
prayer
and
preaching
are
so
near
their
own
,
and
the
duties
to
be
performed
so
easy
,
and
so
cheap
,
and
the
influence
from
the
heavens
upon
them
so
much
more
abundant
,
and
the
sunshine
of
knowledge
so
much
more
cleare
,
then
it
was
in
those
dayes
?
Doubtlesse
,
they
have
more
by
farre
.
What
a
comfortable
delightsome
smell
doe
I
perceive
,
so
soon
as
I
come
into
the
room
where
hundreds
are
powring
out
vialls
full
of
odours
,
such
as
those
mentiond
in
the
Revelation
,
which
:
[
*
](A76967-e33980-b)
*
Rev:
5.8
.
are
the
prayers
of
the
Saints
!
But
then
how
must
it
not
needs
be
more
comfortable
,
to
be
one
of
the
number
!
One
of
the
number
,
I
say
,
then
when
so
many
shall
joyne
hands
,
to
lift
up
their
hearts
:
when
they
shall
flock
together
with
one
mind
,
and
goe
boldly
hand
in
hand
to
a
throne
not
of
judgment
,
but
grace
;
where
they
are
sure
to
obtaine
pardon
for
the
past
,
and
grace
to
helpe
in
time
of
need
[
*
](A76967-e34010-b)
*
Heb:
4.16
.
for
the
future
.
And
if
there
be
so
much
joy
in
prayer
for
what
I
want
,
when
I
am
in
need
;
what
is
there
in
praise
,
and
thanks
for
what
I
have
obtained
when
my
need
is
supplyed
?
Praysing
can
as
ill
consist
with
sadnesse
,
as
it
can
with
sinne
.
Of
this
there
is
constant
use
,
[
*
](A76967-e34080-b)
*
Eph:
5.20
.
because
there
is
constant
occasion
,
through
the
goodnes
of
God
:
&
therefore
how
can
a
godly
man
spend
much
time
in
sadnes
?
The
thought
of
the
goodnesse
of
God
,
for
which
we
praise
him
;
&
our
enjoyment
of
good
things
,
for
which
we
praise
his
goodnesse
;
if
both
these
together
be
not
enough
to
make
our
hearts
merry
,
I
know
not
what
can
be
.
Especially
,
I
cannot
chuse
but
commend
praysing
(
for
this
use
and
purpose
)
if
it
be
expressed
by
singing
of
psalmes
:
as
it
uses
to
be
in
the
publique
meetings
of
godly
men
.
Then
there
is
none
taken
up
with
busines
,
and
work
,
to
teach
,
or
to
learne
:
but
every
one
does
all
that
he
can
to
make
and
encrease
mirth
;
all
cheerfully
together
singing
,
not
only
in
the
right
tune
of
the
psalme
,
and
making
melody
with
the
voyce
to
men
;
but
in
the
right
tune
of
the
heart
,
speaking
not
so
much
(
to
be
heard
)
to
others
for
information
,
as
to
themselves
and
others
for
consolation
,
Eph:
5.19
.
Speaking
to
your selves
in
psalmes
and
hymns
and
spirituall
songs
,
singing
and
making
melody
in
your
hearts
to
the
Lord
.
Believe
it
,
there
is
more
true
mirth
in
singing
one
of
the
songs
of
Zion
,
or
one
of
the
Lord's
songs
,
though
it
be
in
a
strange
land
(
as
this
world
is
no
other
to
a
godly
man
)
especially
when
men
sing
with
grace
in
their
hearts
to
the
Lord
:
Col:
3.16
:
then
there
can
be
in
singing
never
so
many
of
the
most
musically
composed
sonnets
that
can
be
imagined
.
For
a
testimony
of
the
pleasure
to
be
found
in
praysing
God
,
I
need
give
you
no
other
then
the
Psalmist's
(
who
had
practised
this
duty
as
much
as
any
man
,
and
therefore
knew
what
belonged
to
it
)
Ps:
135.3
,
Praise
ye
the
Lord
,
for
the
Lord
is
good
:
sing
praises
to
his
name
,
for
it
is
pleasant
,
Psal:
147.1
.
Praise
ye
the
Lord
,
for
it
is
good
to
sing
praises
unto
our
God
;
for
it
is
pleasant
,
and
praise
is
comely
.
As
James
said
,
If
any
be
merry
,
let
him
sing
psalmes
,
[
*
](A76967-e34290-b)
*
Jam
:
5.13
.
(
that
is
,
let
him
expresse
his
mirth
in
such
a
way
)
so
I
say
,
If
any
be
not
merry
,
and
would
be
so
;
let
him
sing
psalmes
,
or
let
him
make
himselfe
merry
,
by
the
singing
of
psalmes
.
And
not
only
in
prayers
,
and
praises
in
publique
:
but
in
the
private
practise
of
any
other
good
action
whatsoever
,
whether
of
piety
,
or
justice
,
or
charity
;
a
godly
man
does
,
or
may
take
abundance
of
joy
,
and
delight
.
When
I
am
giving
of
almes
,
or
good
instructions
,
or
a
good
example
;
how
much
joy
and
content
doe
I
take
,
to
think
of
pleasing
him
whom
I
love
best
,
of
the
good
that
will
accrue
to
my
brethren
,
of
the
rich
reward
which
I
shall
have
my selfe
;
and
of
the
glory
that
redounds
to
him
that
enables
me
!
Methinks
I
see
how
merrily
an
ingenuous
child
looks
up
upon
his
master
,
or
his
father
,
while
he
is
doing
what
he
knowes
will
please
him
:
and
how
gladly
,
and
cheerfully
,
a
loving
wife
goes
about
to
provide
what
her
husband
loves
.
If
there
be
so
much
strength
in
that
love
,
which
many
times
hath
no
nobler
,
nor
stronger
principall
then
nature
:
what
must
there
be
in
that
which
comes
from
grace
!
If
when
I
am
a
child
,
and
without
knowledge
;
I
can
doe
thus
in
obedience
and
love
to
him
that
begat
me
to
misery
:
what
will
I
doe
,
when
I
am
grown
a
strong
man
in
Christ
(
for
such
they
are
,
whom
I
most
call
upon
to
Rejoyce
)
out
of
obedience
and
love
to
him
,
who
hath
redeemed
me
to
an
eternall
happinesse
!
The
very
Heathen
could
find
it
in
their
hearts
,
to
make
their
happinesse
nothing
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
exercise
of
vertue
.
For
they
thought
,
it
consisted
not
so
much
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
possession
,
as
in
action
(
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Phylosopher
determines
[
*
](A76967-e34490-b)
*
Eth:
l.
1.
cap.
8
)
They
thought
a
man
had
no
need
of
a
reward
for
vertue
:
but
that
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
reward
sufficient
for
it selfe
.
It
was
the
saying
of
one
of
their
Poets
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
—
which
I
was
willing
to
insert
,
because
it
agrees
so
well
with
that
of
the
Psalmist
,
Psal:
19.11
.
(
speaking
of
God's
commandements
)
In
keeping
of
them
there
is
great
reward
.
I
shall
need
give
you
no
other
English
of
the
words
.
Artist's
,
not
only
liberall
,
but
Mechanick
;
what
delight
doe
they
take
in
their
work
;
especially
when
they
doe
it
well
!
Insomuch
that
you
shall
have
many
of
them
,
not
care
a
jot
for
any
recreation
besides
.
Nay
not
only
workers
(
who
may
be
thought
to
be
merry
in
their
work
,
to
think
of
the
profit
and
the
gaine
)
but
players
too
(
as
at
dancing
,
or
any
other
sport
)
who
have
an
eye
no
further
then
the
act
:
when
no
body
sees
them
(
so
as
they
cannot
be
thought
to
be
merry
for
making
others
so
)
and
when
no
reward
is
expected
,
if
they
doe
it
well
(
so
that
they
cannot
be
thought
to
be
merry
for
love
of
profit
)
the
pleasure
they
take
in
the
action
is
so
much
;
that
the
paine
which
they
suffer
,
cannot
be
felt
,
and
they
care
not
how
long
they
doe
it
.
Even
among
brutes
,
observe
the
spaniel
dog
.
How
glad
is
he
,
when
he
hath
done
as
he
should
,
and
pleased
his
master
!
And
how
does
he
slink
for
shame
,
and
shrink
for
feare
,
when
he
hath
done
amisse
!
Nay
this
poore
silly
creature
,
can
take
such
delight
in
doing
those
tricks
that
you
teach
him
;
that
be
he
never
so
hungry
,
he
will
leave
his
meat
uneaten
,
and
his
nature
unsatisfied
,
to
satisfie
his
master
.
'T
is
not
to
be
believed
,
that
the
body
,
having
lesse
work
to
doe
and
so
the
lesse
need
to
be
eased
,
shall
have
a
priveledge
to
have
pleasure
in
doing
it's
works
(
as
it
hath
in
the
works
of
nature
,
tasting
,
and
smelling
,
and
the
like
)
and
the
soule
,
that
hath
so
much
more
to
doe
,
shall
have
none
in
the
doing
of
her's
.
Or
(
if
you
will
)
that
the
soule
shall
take
a
delight
in
the
works
of
the
body
,
or
the
works
that
she
doth
by
the
body
:
and
not
be
able
to
have
any
by
her selfe
in
her
own
:
such
as
I
count
spirituall
exercises
,
and
godly
performances
properly
to
be
.
(
The
godly
man's
work
must
all
be
done
,
though
not
done
all
by
her
.
)
No
certainly
.
For
as
much
pleasure
(
no
doubt
)
may
the
soule
take
,
in
taking
the
bread
of
life
,
and
chewing
,
and
ruminating
upon
the
word
of
life
,
while
men
are
living
in
the
Spirit
:
(
Gal:
5.25
.
)
as
the
body
can
in
eating
the
food
that
perisheth
.
And
so
in
doing
any
spirituall
good
work
;
as
much
as
it
can
in
any
work
of
the
body
.
Againe
,
should
not
the
soule
have
a
recreation
in
working
;
did
it
not
take
some
pleasure
and
delight
therein
;
one
would
think
,
it
were
impossible
she
should
hold
out
working
;
sithence
her
work
is
so
various
,
and
boundlesse
,
and
endlesse
.
Now
(
to
glance
a
little
on
the
wicked
man
)
being
reasonable
in
it's
nature
;
and
so
necessarily
delighting
in
things
that
are
reasonable
;
how
can
it
have
true
genuine
content
,
&
be
unfeignedly
,
and
unflatteringly
merry
in
the
unreasonable
,
brutish
,
meerly
sensible
,
(
and
many
times
senslesse
)
and
unnaturall
waies
of
sinne
?
I
grant
,
some
kind
of
seeming
forced
pleasure
it
may
have
in
those
things
whereof
it
will
be
one
time
ashamed
;
as
being
either
drunk
with
lust
,
or
bewitched
to
madnesse
;
(
like
a
man
that
is
tyed
up
to
the
love
of
an
ugly
woman
,
by
the
strength
of
a
potion
)
and
that
is
the
most
.
I
grant
,
that
even
while
she
is
fetter'd
and
confind
to
things
below
her
condition
,
and
unbecoming
her
breeding
;
she
may
be
merry
as
long
as
she
doth
not
think
of
it
;
or
after
a
sort
make
her selfe
so
,
that
she
may
not
.
A
noble
spirit
forced
to
be
a
servant
,
or
a
drudge
,
or
a
begger
;
as
long
as
he
does
not
think
upon
his
condition
,
may
be
as
another
man
,
and
make
a
shift
,
it
may
be
,
to
have
a
sprinkling
of
mirth
now
&
then
,
to
wash
away
the
memory
of
his
unhappinesse
of
being
brought
into
that
condition
.
But
yet
still
,
his
heart
is
another
way
,
and
his
mind
is
higher
then
so
.
He
is
like
the
bird
in
the
cage
;
singing
,
perhaps
,
sweetly
,
so
that
a
man
would
doubt
sometimes
,
whether
he
had
not
rather
be
there
then
any
where
else
:
but
yet
ever
and
anon
thrusting
out
his
head
at
the
holes
;
so
that
a
man
may
be
sure
,
he
is
not
where
he
would
be
,
or
he
is
not
in
his
element
;
and
that
though
he
sing
sweetly
and
pleasantly
to
you
,
yet
it
is
not
so
to
himselfe
.
Besides
,
there
is
a
singing
tongue
,
with
a
weeping
heart
;
and
all
the
mirth
such
a
man
hath
,
is
but
sorrow
and
sadnesse
;
in
comparison
of
that
mirth
which
he
would
have
,
if
his
person
were
as
free
,
as
his
spirit
is
ingenuous
.
Thus
the
soule
of
a
wicked
man
,
it
is
of
the
same
breed
that
a
godly
man's
is
:
and
being
borne
as
rational
as
his
,
would
delight
in
rational
actions
,
and
in
the
reasonable
service
of
God
,
as
his
does
,
if
it
were
it
's
own
soule
;
and
it
's
own
soule
it
would
be
,
if
it
knew
well
that
it
is
not
.
But
alas
,
she
is
not
her
own
:
For
the
Devill
hath
bought
her
unto
sinne
for
nothing
,
and
made
her
a
slave
:
&
she
hath
sold
her selfe
to
slavery
,
to
commit
iniquity
,
for
pleasures
only
seeming
so
by
the
jugling
tricks
,
and
panourgie
of
the
tempter
;
and
being
in
the
power
of
darknesse
,
does
not
regard
to
be
redeemed
.
The
Divill
hath
taken
her
alive
,
[
*
](A76967-e34750-b)
*
2
Tim
2.26
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
put
her
in
the
cage
,
&
made
her
miserably
subject
;
a
most
pure
,
spirituall
,
divine
substance
,
to
most
foule
,
carnal
,
divellish
accidents
;
to
the
base
&
impure
passions
,
and
lusts
of
the
flesh
,
as
to
the
commands
of
an
imperious
whorish
woman
.
But
what
doe
I
goe
about
to
prove
that
gladnesse
may
be
,
when
I
might
as
easily
prove
that
it
must
be
the
companion
of
good
actions
,
insomuch
that
they
cannot
be
good
without
it
.
Companion
,
I
say
,
not
as
bells
on
the
neck
of
a
horse
,
to
make
him
goe
the
faster
:
or
as
sweetning
to
a
pill
,
for
feare
of
nauseating
good
actions
without
it
;
as
if
it
were
necessary
only
thus
,
viz:
that
we
,
and
not
that
God
may
be
pleased
.
No
surely
,
it
is
more
then
after
this
manner
necessary
.
For
else
the
actions
might
be
good
enough
without
it
(
as
pills
may
be
without
sweetning
,
if
the
mouth
would
receive
them
)
which
they
cannot
be
,
no
more
then
they
can
without
willingnesse
,
which
is
altogether
necessary
:
for
(
I
meane
in
this
sense
)
the
will
of
God
,
cannot
be
performed
without
the
will
of
man
.
To
goe
further
,
gladnesse
in
the
performance
of
duties
,
is
more
necessary
then
the
performance
of
duties
.
For
a
duty
may
not
be
done
,
and
yet
I
may
doe
my
duty
:
because
I
may
doe
another
duty
,
though
I
doe
not
this
.
But
I
cannot
doe
my
duty
at
all
,
unlesse
I
be
glad
,
or
unlesse
I
be
willing
.
(
willingnesse
will
cause
gladnesse
,
wheresoever
it
is
,
in
some
measure
)
I
know
not
but
it
may
be
a
command
,
as
well
as
advice
,
Serve
the
Lord
with
gladnesse
,
Psal:
100.2
.
And
so
that
,
Psal:
107
,
22
,
Let
them
declare
his
workes
with
rejoycing
.
And
there
is
excellent
encouragement
for
as
many
as
doe
so
:
For
it
is
said
,
that
God
meeteth
him
that
rejoyceth
,
and
worketh
righteousnesse
,
Isa:
64.51
.
Wherefore
,
as
James
said
,
If
any
be
merry
,
let
him
sing
psalmes
:
so
I
say
,
If
any
sing
psalmes
,
or
doe
any
other
duty
,
let
him
be
merry
:
for
God
loveth
not
a
cheerfull
giver
only
;
but
a
cheerfull
doer
of
any
thing
else
that
is
good
.
'T
were
better
thou
did'st
sleep
,
when
thou
broughtest
thine
offering
to
the
Lord
:
unlesse
thine
heart
encourage
thee
,
and
thy
spirit
make
thee
willing
,
Exod:
35.21
.
But
to
make
the
joy
which
is
to
be
had
by
good
actions
,
better
yet
(
and
to
speak
a
little
more
to
what
I
began
with
)
as
we
are
commanded
to
hold
up
our
heads
,
and
look
right
forward
with
cheerfulnesse
,
upon
what
we
are
doing
:
so
are
we
allowed
to
turne
about
our
heads
too
sometimes
,
and
look
backward
with
gladnesse
,
and
rejoycing
upon
what
we
have
done
:
as
a
carpenter
,
or
mason
,
or
any
other
workeman
,
uses
to
doe
upon
his
worke
.
And
good
turne
is
it
,
that
we
are
so
allowed
.
Else
we
should
soon
transgresse
.
For
how
could
we
chuse
but
be
glad
,
when
we
have
done
that
,
which
we
are
glad
to
doe
when
we
did
it
,
and
must
&
will
be
glad
to
doe
,
if
it
be
to
be
done
againe
?
Even
good
words
(
or
words
which
we
have
well
spoken
)
are
to
look
to
,
like
apples
of
gold
in
pictures
of
silver
,
Prov:
25.11
.
Much
more
then
,
may
good
actions
be
pleasant
to
look
to
,
and
comfortable
to
think
upon
.
Methinks
,
I
see
how
joyfully
Samuel
stood
upon
his
justification
,
because
he
had
lived
honestly
,
and
had
done
no
body
wrong
.
Behold
,
here
I
am
:
wttnesse
against
me
before
the
Lord
,
and
before
his
anointed
.
Whose
Ox
have
I
taken
?
or
whose
Asse
have
I
taken
?
or
whom
have
I
defrauded
?
whom
have
I
oppressed
?
or
of
whose
hand
have
I
recieved
any
bribe
&c
:
1
Sam:
12.13
.
And
indeed
,
I
doe
not
not
see
how
we
can
have
any
joy
;
whatever
we
may
have
else
,
if
we
want
this
cause
.
Or
,
it
we
have
any
;
it
will
be
very
short-liv'd
,
and
such
as
will
runne
away
like
hony
,
that
hath
no
combes
made
before
to
hold
it
:
as
Bernard
said
upon
those
words
of
Paul
,
Rom:
14.17
(
Righteousnesse
and
peace
and
joy
in
the
holy
Ghost
)
Justitia
,
&
pax
ipsa
ergo
praecedant
tanquam
cellulae
mellis
,
ut
adhuc
labilem
liquorem
suavitatis
solidior
possit
materia
continere
(
comparing
joy
to
the
hony
;
and
righteousnesse
and
peace
to
the
combes
)
You
may
remember
,
I
told
you
that
good
actions
are
as
pleasant
to
the
soule
of
a
spirituall
man
(
one
that
lives
in
the
flesh
indeed
;
but
not
after
the
flesh
,
but
after
the
spirit
,
and
by
the
faith
of
the
Son
of
God
)
as
meat
and
drink
are
to
the
body
,
when
it
is
sit
to
recieve
them
.
And
so
indeed
they
are
:
and
that
not
only
for
the
present
,
while
they
are
(
as
I
may
say
)
in
the
mouth
(
For
so
unwholsome
meat
may
be
pleasant
to
the
distempered
sick
man
;
and
so
the
worst
actions
may
be
pleasant
to
the
intemperate
wicked
man
)
but
a
long
time
after
,
and
(
as
I
may
say
)
in
the
stomack
,
and
the
belly
,
and
in
all
the
body
;
being
food
of
a
most
excellent
nourishing
quality
,
never
turning
into
choler
,
and
bitternesse
,
ill
bloud
,
and
ill
humours
to
distemper
and
disquiet
him
;
but
into
spirit
and
life
,
and
good
bloud
,
such
as
will
be
ready
to
retire
to
the
heart
in
time
of
sorrow
,
and
fainting
to
cheere
him
,
and
support
him
(
as
a
wicked
man's
Actions
like
ill
humours
,
at
such
times
use
to
run
violently
thither
to
kill
him
with
dispaire
.
)
It
is
all
reason
(
one
would
think
)
that
he
who
is
to
have
so
much
happinesse
hereafter
at
pay-day
,
and
is
not
to
have
it
till
then
:
should
have
a
little
comfort
now
to
stay
his
stomack
as
in
part
of
payment
.
Neither
doe
I
see
,
why
the
wicked
man
should
have
so
much
sorrow
for
having
done
ill
:
if
he
himselfe
could
not
,
and
the
godly
man
cannot
,
have
joy
for
having
done
well
.
Let
the
godly
man's
condition
be
every
way
as
good
,
as
the
wicked
man's
is
bad
;
which
is
in
this
respect
bad
enough
,
I
am
sure
.
For
doe
but
give
a
glaunce
of
your
eye
(
in
due
time
I
meane
to
hold
you
longer
in
full
view
)
upon
the
sad
troubles
of
mind
,
and
the
troublesome
sadnesse
of
heart
,
which
a
wicked
man
hath
,
when
he
looks
back
upon
his
past
actions
.
I
feare
,
he
dares
not
doe
it
,
for
feare
of
the
terrours
of
hell
to
torment
him
before
his
time
.
The
past
life
of
a
wicked
man
,
may
be
compared
to
the
same
thing
,
that
he
himselfe
is
by
the
Prophet
Isaiah
(
ch:
57.20
.
)
viz
a
troubled
sea
,
casting
up
nothing
but
mire
and
dirt
in
his
own
face
,
so
that
he
durst
not
come
near
it
.
A
bankrupt-Factor
cannot
be
more
loath
to
look
back
upon
his
book
of
accompts
:
nor
a
man
that
hath
gone
a
great
way
out
of
his
way
,
to
looke
back
upon
the
way
which
he
hath
gone
,
and
consider
that
he
is
so
much
the
further
from
the
place
he
should
go
to
;
with
more
pensivenesse
,
and
anguish
,
and
vexation
.
For
with
such
kind
of
thoughts
he
must
needs
be
tormented
,
unlesse
he
thinks
he
is
still
in
the
right
,
and
resolve
to
goe
on
:
and
then
he
is
in
a
more
miserable
condition
,
and
will
one
day
have
so
much
the
more
sorrow
.
For
he
will
be
still
going
further
,
and
further
on
:
and
as
many
steps
as
he
goes
,
so
many
degrees
his
misery
increases
.
His
misery
(
I
say
)
encreases
,
if
not
in
the
next
world
,
in
this
:
for
though
it
shall
please
the
Lord
to
turne
his
heart
,
he
is
sure
to
be
troubled
with
the
labour
of
going
twice
for
once
,
and
the
vexation
and
loathnes
to
goe
the
same
steps
againe
.
(
There
must
be
going
backward
by
humiliation
,
and
griefe
,
as
well
as
a
turning
into
the
right
way
)
To
say
nothing
of
what
feare
a
man
that
hath
done
done
wickedly
,
continually
goes
in
(
like
Cain
)
lest
some
justice
or
other
,
or
the
law
of
men
,
or
his
wronged
neighbour
should
apprehend
him
.
If
any
body
doe
but
know
them
,
they
are
in
the
terrours
of
the
shadow
of
death
,
Job
24.17
.
How
sadly
pensive
is
the
prodigal
Steward
,
that
hath
mispent
his
masters
allowance
,
when
he
lookes
upon
the
bill
of
his
own
expences
,
and
thinks
upon
the
greatnesse
of
his
masters
expectations
!
Why
should
not
the
joy
of
the
godly
,
be
all
as
much
on
the
contrary
?
to
consider
,
that
so
farre
as
he
hath
gone
;
he
hath
not
been
a
jot
out
of
the
way
;
but
that
as
many
steps
as
he
hath
made
,
he
is
by
so
much
the
nearer
his
desired
home
:
To
thinke
that
he
hath
no
necessity
to
runne
away
like
a
bankrupt
,
and
fly
to
the
rocks
and
mountaines
to
hide
him
;
but
that
he
is
ready
at
any
time
to
come
to
God
at
a
call
,
and
give
an
account
of
his
stewardship
?
O
what
an
exceeding
weight
of
comfort
is
it
,
for
a
man
to
have
lived
so
well
,
as
to
be
able
to
look
every
one
of
his
former
actions
in
the
face
;
to
passe
all
his
debts
and
accompts
over
,
and
find
never
a
debentur
,
nor
the
least
occasiof
a
Cross
to
his
mirth
,
for
want
of
a
cross
from
the
Cross
of
Christ
to
set
to
every
farthing
!
Though
at
such
a
time
he
could
not
doe
as
he
would
,
but
miscarried
in
his
designe
by
making
a
conscience
to
be
wicked
:
yet
it
is
his
comfort
,
he
did
as
he
should
.
He
had
rather
suffer
,
if
it
were
never
so
much
misery
of
body
,
for
doing
well
,
now
;
then
indure
the
least
trouble
of
mind
for
having
done
ill
,
hereafter
.
To
have
one
lash
of
the
conscience
upon
the
mind
,
which
no
body
sees
;
is
more
to
him
,
then
to
have
a
thousand
upon
the
naked
body
,
and
to
be
made
a
gazing
stock
of
afflictions
to
all
the
world
.
'T
is
more
misery
to
him
to
have
sinned
,
then
to
have
suffered
.
I
will
conclude
with
this
question
.
Who
,
doe
you
think
,
was
most
light
at
heart
;
Joseph
,
who
was
innocently
and
wickedly
sold
,
to
suffer
the
wickednesse
and
oppression
of
strangers
:
or
his
brethren
,
that
sold
themselves
to
doe
that
wickednesse
to
sell
him
?
And
so
much
for
the
integrity
of
a
godly
mans
heart
in
the
love
;
and
the
integrity
of
his
life
in
the
practise
of
piety
.
A
second
cause
of
mirth
that
a
godly
man
hath
of
his
own
,
or
from
within
himselfe
,
good
order
that
he
keeps
there
,
&
the
command
that
he
beares
over
his
passions
and
affections
.
He
hath
so
mortified
his
passions
,
and
affections
,
that
he
seemes
to
have
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
passion
at
all
;
at
least
no
inordinate
affection
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
passion
)
Coll:
3
,
5
,
is
rendred
.
I
say
,
inordinate
affection
:
And
in
this
sense
,
I
think
Austin
[
*
](A76967-e35700-b)
*
Lib:
14.
Dc
Civ
:
Dei
c.
1
well
approved
of
the
opinion
of
the
Stoicks
;
who
held
,
that
only
wicked
men
and
fooles
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
perturbations
,
[
*
](A76967-e35740-b)
*
So
Cicero
reneers
the
word
.
or
inordinate
affections
;
and
that
they
did
cupere
,
laetari
,
metuere
,
contristari
,
desire
,
rejoyce
,
feare
:
but
as
for
wise
men
and
good
men
,
they
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
rendred
,
Constantias
)
even
,
and
well
ordered
affections
:
and
it
was
proper
only
to
them
velle
,
gaudere
,
cavere
,
to
will
,
joy
,
and
beware
.
There
can
be
no
greater
joy
to
a
King
,
or
any
other
governour
;
then
to
have
those
that
are
under
him
dutifull
,
and
obedient
to
him
,
and
loving
,
and
quiet
among
themselves
.
No
greater
content
to
a
master
,
then
to
have
all
his
servants
at
a
beck
:
neither
is
there
more
quiet
,
and
merrier
living
;
then
in
a
family
,
where
the
servants
and
children
are
orderly
,
and
temperate
,
and
at
command
.
If
it
be
so
in
these
cases
:
judge
then
,
how
it
is
in
the
state
of
the
soule
(
in
the
family
of
the
Interior
domus
)
when
grace
,
and
reason
shall
sit
and
command
,
and
but
say
to
this
passion
,
goe
,
and
it
goes
,
(
for
I
will
allow
them
to
goe
,
when
there
is
good
occasion
)
and
to
another
passion
,
come
,
and
it
comes
.
Certainely
,
there
must
needs
be
much
content
where
't
is
thus
:
as
there
cannot
well
be
any
where
't
is
otherwise
.
We
are
not
so
often
sad
:
neither
doe
we
vex
our selves
so
often
,
and
so
much
,
and
so
long
for
any
mishaps
;
as
those
that
come
by
our
own
default
,
and
unrulinesse
of
our
passions
.
For
then
we
bite
our
own
lips
,
and
are
grieved
to
think
,
that
we
might
have
been
at
home
(
as
I
may
say
)
or
at
leasure
to
have
prevented
such
a
mischiefe
,
had
we
not
been
wholy
taken
up
and
carried
abroad
by
such
or
such
a
passion
.
In
such
cases
,
the
cause
of
sorrow
being
from
within
,
where
it
is
constantly
maintained
,
can
never
keep
out
:
&
so
the
sorrow
of
the
heart
is
reflected
upon
the
heart
,
till
like
the
beames
of
the
sun
,
by
long
&
much
beating
,
it
become
burning
hot
,
and
hard
to
be
quenched
.
In
other
cases
,
judgment
and
reason
will
stench
the
bloud
,
and
enlarge
the
heart
where
it
is
straitned
,
because
it
finds
a
reason
to
forbeare
.
But
here
,
it
wrings
the
more
for
want
of
reason
;
and
the
wiser
the
man
is
,
and
the
more
for
reason
;
the
lesse
merry
he
will
be
,
and
the
more
unable
to
excuse
the
fault
:
having
only
cause
enough
for
the
griefe
,
but
no
reason
for
the
cause
.
Now
the
godly
man
hath
little
or
none
of
this
kind
of
trouble
;
if
he
have
had
but
time
enough
to
discipline
his
passions
.
Time
,
I
say
:
for
time
it
requires
,
and
deliberation
,
and
policy
,
more
then
to
conquer
an
army
of
men
.
The
enemy
that
is
intestine
,
is
most
dangerous
:
and
among'st
our
own
men
mutinies
are
worse
then
forrain
warres
.
A
man
may
better
overcome
a
thousand
contrary
crosse
actions
without
,
then
one
froward
crosse
passion
within
:
which
perhaps
playes
with
him
,
and
makes
him
sport
,
and
laughes
in
his
face
like
a
fairy
;
but
will
lead
him
against
the
trees
,
and
put
him
upon
difficulties
,
and
at
length
like
an
ignis
fatuus
,
cast
him
into
a
bog
of
inextricable
perplexities
.
Well
then
,
we
suppose
that
already
he
hath
bred
his
servants
(
I
mean
his
passions
)
to
his
hand
,
and
so
disciplin'd
his
souldiers
,
that
they
dare
not
rebell
.
And
having
thus
ordered
them
,
that
every
one
knowes
his
own
work
,
and
can
discerne
a
right
object
,
&
keep
a
due
posture
;
and
observe
a
fit
time
,
and
place
,
to
stop
,
or
runne
accordingly
,
and
to
hold
when
it
is
too
much
,
or
too
little
;
I
do
not
see
how
he
can
have
much
sorrow
from
his
passions
.
A
passion
may
be
in
him
;
but
he
will
never
be
in
a
passion
:
I
meane
,
so
as
to
be
all
in
in
it
,
all
in
a
passion
.
(
as
we
use
to
say
.
)
To
instance
a
little
,
he
will
never
be
up
to
the
eares
in
love
:
for
he
will
love
the
creature
so
,
as
to
hate
to
abuse
it
.
So
neither
in
hatred
.
He
will
hate
sinne
so
,
as
to
love
the
man
that
commits
it
the
more
,
that
he
may
doe
him
the
more
good
.
He
will
feare
a
danger
so
,
as
to
have
courage
to
undergoe
it
.
He
will
joy
in
prosperous
things
so
,
as
to
be
sorry
for
his
sinnes
that
make
him
unworthy
:
and
he
will
sorrow
too
in
adverse
things
so
,
as
to
rejoyce
that
he
shall
be
never
the
worse
now
,
and
the
better
hereafter
.
He
will
hope
for
the
best
,
so
as
to
feare
and
expect
the
worst
:
and
he
will
feare
the
worst
,
so
as
to
hope
for
the
best
;
following
Seneca's
rule
,
not
to
hope
[
*
](A76967-e36270-b)
*
Nec
sperave
ris
sine
desperatione
nec
desperave
ris
sine
spe
.
without
despaire
,
nor
to
despaire
without
hope
.
Another
thing
whereby
godly
men
cause
themselves
mirth
,
is
Selfe-deniall
.
Whosoever
is
sad
,
is
displeased
Whosoever
denies
himselfe
,
cannot
be
displeased
(
I
meane
as
we
commonly
use
the
word
)
for
he
regards
not
to
be
pleased
.
Let
God
afflict
him
;
He
will
say
,
If
God
be
so
pleased
,
so
let
it
be
;
I
have
denyed
my selfe
.
Let
men
persecute
him
,
he
will
say
,
If
God
be
pleased
to
have
it
so
,
I
am
contented
:
I
desire
not
to
have
it
as
I
will
,
but
as
he
will
:
I
have
denied
my selfe
.
Whatsoever
hurt
any
man
does
him
,
he
takes
it
no
worse
,
then
if
it
were
to
another
man
.
Nay
,
not
so
bad
:
for
he
hath
not
denyed
another
man
;
but
only
himselfe
.
Let
him
be
put
to
it
,
either
to
be
wicked
,
or
to
lose
all
that
he
hath
;
yet
will
he
not
be
at
all
sad
,
either
with
doubt
of
what
he
shall
doe
,
or
with
feare
of
what
he
shall
suffer
.
For
in
such
a
case
,
Love
of
a
man's
selfe
,
and
of
what
is
his
,
and
thoughts
of
selfe-Concernments
(
I
meane
of
what
Concernes
himselfe
in
a
temporall
way
)
are
the
only
things
that
make
him
sad
:
it
being
impossible
for
a
man
to
be
merry
,
either
when
he
parts
with
,
or
when
he
thinks
he
shall
part
with
what
he
loves
.
Let
the
selfe-denyer
have
never
so
many
losses
;
so
long
as
he
denyes
himselfe
,
he
does
not
own
himselfe
;
and
he
that
does
not
own
himselfe
,
will
not
care
to
own
any
thing
else
;
and
he
that
owneth
nothing
,
cannot
be
sad
for
the
losse
of
any
thing
.
(
Thought
of
propriety
,
is
a
maine
cause
of
sorrow
.
)
Let
his
cowardly
friends
call
upon
him
never
so
often
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
words
of
Peter
to
our
Saviour
,
*
)
they
cannot
make
him
at
all
to
relent
.
'T
is
looking
on
ones
selfe
and
pitying
ones
selfe
,
that
makes
him
sad
almost
in
all
cases
.
(
at
least
of
sinfull
sadnesse
)
How
doe
many
men
,
and
how
many
times
doe
weak
Christians
,
make
shipwrack
of
courage
,
if
not
of
a
good
conscience
,
in
the
use
of
such
selfe-doting
expressions
as
these
,
What!
It
is
my selfe
.
It
is
my
own
flesh
.
'T
is
that
which
I
have
laboured
for
.
'T
is
my
inheritance
.
I
have
had
it
so
long
;
and
shall
I
now
part
with
it
?
This
goes
against
my
very
heart
.
The
selfe-denyer
scornes
such
language
;
being
tender
hearted
to
none
but
his
brother
;
and
for
temporall
good
things
,
more
a
friend
to
any
one
,
then
to
himselfe
.
What
disgrace
?
what
losses
,
what
injuries
,
what
dangers
,
what
evills
,
can
make
him
sad
by
displeasing
him
,
who
can
be
as
well
displeased
,
as
pleased
?
whose
eye
is
not
upon
himselfe
;
who
compares
not
what
he
meets
with
what
himselfe
,
viz:
how
it
fits
his
nature
,
or
his
humour
,
or
his
condition
,
to
doe
him
a
pleasure
;
but
compares
it
still
with
his
sinfull
life
,
determining
,
if
it
be
bad
,
that
he
is
worthy
of
it
;
which
will
abate
his
sorrow
:
If
it
be
good
,
that
he
is
unworthy
of
it
,
which
will
encrease
his
joy
.
How
selfe-denyall
will
dispose
to
mirth
,
you
will
best
percieve
,
if
you
serioufly
consider
how
the
contrary
disposeth
to
sadnesse
,
and
what
sadnesse
wicked
men
continually
have
from
it
.
It
is
as
hard
to
be
merry
with
selfe
love
,
as
it
is
to
have
every
thing
to
a
man's
mind
.
He
that
loves
himselfe
too
much
,
will
love
many
other
things
to
much
:
he
that
loves
many
things
too
much
,
must
needs
have
many
occasions
of
being
displeased
;
and
he
that
hath
many
occasions
of
being
displeased
,
it
is
impossible
that
he
should
live
a
merry
life
,
&
be
a
wicked
man
.
It
were
easy
to
be
large
in
this
point
,
by
instancing
in
severall
particulars
wherein
selfe-love
workes
the
wicked
man
sorrow
:
But
,
I
must
remember
my
own
intentions
,
and
the
Reader
's
ease
.
Another
thing
that
a
godly
man
hath
to
make
him
mirth
,
is
Faith
(
and
good
turne
it
hath
vertue
for
that
use
;
in
regard
the
godly
man's
life
is
most
upon
it
)
I
mean
not
only
faith
in
Jesus
Christ
,
for
deliverance
from
the
wrath
to
come
(
that
which
is
enough
of
it selfe
,
to
make
him
rejoyce
[
*
](A76967-e36790-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Pet:
1.8
.
with
joy
unspeakable
&
full
of
glory
)
but
the
grace
of
believing
with
confidence
whatever
God
sayes
;
of
expecting
with
confidence
what
ever
he
promises
:
of
trusting
to
him
:
submitting
to
his
will
,
and
wisedome
:
resolving
that
he
can
chuse
better
for
us
,
then
we
can
for
our
selvs
:
that
what
ever
he
sends
us
,
if
it
be
never
so
bitter
,
is
wholsome
,
&
fit
for
our
turnes
.
There
cannot
be
a
better
thing
to
keep
a
a
man
in
merry
heart
,
then
to
have
continually
one
to
trust
to
.
He
that
trusts
to
God
,
hath
the
best
cause
of
mirth
:
because
he
hath
the
surest
ground
of
trust
,
viz:
the
Truth
of
God
:
which
is
not
of
no
concernment
for
matter
of
comfort
(
as
it
might
be
,
if
God
had
never
said
any
thing
what
he
would
doe
for
men
)
in
regard
that
God
hath
promised
so
many
excellent
things
:
which
seeing
he
hath
named
no
particular
persons
,
must
in
all
reason
be
concieved
to
belong
to
those
that
believe
him
,
and
love
him
.
If
therefore
there
be
any
comfort
in
any
of
the
word
of
God
,
the
faithfull
(
or
the
godly
)
man
cannot
be
without
it
.
Nay
there
is
certainely
in
it
,
that
wherewith
he
will
keep
himselfe
from
being
sad
,
in
any
condition
.
When
any
danger
is
threatned
,
be
it
from
men
,
or
the
creatures
,
it
troubles
him
least
of
any
.
Come
,
sayes
he
;
As
the
mountaines
are
round
about
Jerusalem
,
so
the
Lord
is
round
about
his
people
from
hence
forth
and
for
ever
,
Ps:
125.2
.
Either
I
shall
never
meet
with
any
such
troubles
as
they
talke
of
;
or
,
if
I
doe
,
I
am
consident
that
the
Lord
will
keep
me
harmelesse
;
for
I
remember
a
promise
of
his
,
When
thou
passest
thorow
the
waters
I
will
be
with
thee
;
and
thorow
the
rivers
,
they
shall
not
overflow
thee
:
when
thou
walkest
thorow
the
fire
thou
shalt
not
be
burnt
;
neither
shall
the
flame
kindle
upon
thee
,
Isa:
43.2
.
Suppose
it
be
certaine
,
that
he
shall
suffer
:
he
is
not
so
poorely
acquainted
with
God
,
or
so
ill
conceited
of
him
,
or
so
little
child-like-disposed
,
to
be
vexed
for
it
.
He
will
say
,
It
is
the
Lord
;
Let
him
doe
what
seemeth
him
good
,
1
Sam:
3.18
.
What
?
shall
we
recieve
good
at
the
hand
of
God
,
and
shall
we
not
recieve
evil
?
Job
2.10
.
What
?
we
have
had
fathers
of
our
flesh
which
corrected
us
,
and
we
gave
them
reverence
:
shall
we
not
much
rather
be
in
subjection
unto
the
father
of
spirits
,
and
live
?
For
they
verily
for
a
few
dayes
chastened
us
after
their
own
pleasure
:
but
he
for
our
profit
that
we
might
be
partakers
of
his
holinesse
.
Heb:
12.9.10
.
But
you
will
say
,
all
the
faith
in
the
world
,
cannot
possibly
make
him
merry
,
when
affliction
is
uppon
him
.
Ans:
Say
you
so
?
what
?
hath
it
nothing
to
comfort
a
man
when
he
hath
most
need
?
Then
a
Pin
for
faith
.
But
certainly
,
it
hath
.
For
,
as
many
things
as
there
are
,
concerning
which
there
is
any
promise
,
so
farre
is
faith
able
to
Comfort
.
In
this
case
,
it
hath
heard
,
and
it
doubts
not
of
the
truth
of
it
,
that
the
Lord
doth
not
afflict
willingly
,
Lam
:
3.33
:
and
therefore
it
hopeth
,
he
will
not
be
long
in
his
punishment
.
It
considereth
,
That
he
is
God
and
not
man
:
&
therefore
it
hopeth
that
,
he
will
not
exercise
the
fiercenesse
of
his
wrath
,
Hos:
11.9
.
It
is
enough
for
infidels
,
to
lye
comfortlesse
under
afflictions
;
and
yet
know
,
that
God
hath
said
,
Happy
is
the
man
whom
God
correcteth
,
Job
:
5.17
.
And
,
Whom
the
Lord
loveth
,
he
correcteth
,
Prov:
3.12
.
Is
it
nothing
,
in
a
time
of
affliction
to
have
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
or
substance
)
of
such
things
hoped
for
,
as
a
believer
hopes
for
,
to
stand
by
a
man
;
especially
considering
,
that
besides
the
certainty
of
his
hope
,
he
knowes
withall
that
these
short
afflictions
which
are
but
for
a
moment
,
worke
a
farre
more
exceeding
and
eternall
weight
of
glory
,
2
Cro
:
4.17
.
So
great
are
the
comforts
,
&
encouragements
,
that
a
godly
man
hath
under
affliction
;
that
though
he
will
not
despise
[
*
](A76967-e37160-b)
*
Prov:
3.11
.
Despise
not
the
chastening
of
the
Lord
.
the
affliction
so
,
as
to
reject
it
:
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
yet
he
can
in
a
manner
despise
it
so
,
as
not
to
be
affrighted
with
it
,
&
made
to
leave
God
for
a
little
beating
.
Nay
,
he
can
comfort
himselfe
upon
thoughts
of
gaining
by
affliction
.
Sayes
he
,
I
love
God
:
(
and
I
am
confident
,
he
that
loved
them
that
hated
him
,
[
*
](A76967-e37220-b)
*
When
we
were
enemies
Christ
dyed
for
us
.
Rom:
5.10
.
will
never
hate
one
that
loveth
him
)
Now
,
I
know
(
for
the
word
of
God
is
not
to
me
,
as
the
word
of
man
;
or
as
a
letter
;
or
dead
as
it
is
to
a
wicked
man
)
that
,
All
things
worke
together
for
good
,
to
them
that
love
God
,
Rom:
8.28
.
I
am
confident
,
there
hath
been
many
an
experience
of
that
which
is
said
,
2
Cor
7
,
6
,
God
that
comforteth
those
that
are
cast
down
.
Let
a
faithfull
man's
affliction
encrease
:
as
often
as
he
feels
an
encrease
,
so
often
will
he
repeat
,
Though
he
slay
me
,
yet
will
I
trust
in
him
,
Job
:
13.15
.
He
can
be
merry
when
he
is
reproached
;
because
it
is
said
,
If
ye
be
reproached
for
the
name
of
Christ
,
happy
are
ye
,
for
the
spirit
of
glory
,
and
of
God
,
resteth
upon
you
,
1
Pet:
4.14
.
If
he
be
slandred
,
and
ill
thought
of
,
through
mistake
,
or
malice
(
either
way
,
it
is
that
which
one
that
is
not
a
Believer
,
can
hardly
beare
without
very
much
discomfort
,
and
vexation
)
he
hath
this
cordiall
still
by
him
to
comfort
his
heart
,
that
God
will
one
day
make
amends
for
all
,
and
bring
forth
his
righteousnesse
as
the
light
,
and
his
judgment
as
the
noon-day
,
Ps:
37.6
.
Let
him
live
in
never
so
meane
and
contemtible
fashion
,
and
no
man
regard
him
:
he
will
not
be
be
a
jot
the
lesse
merry
for
that
;
but
perhaps
the
more
;
because
he
believeth
that
one
time
or
other
,
God
will
honour
him
(
which
is
farre
better
)
because
he
hath
said
,
Them
that
honour
me
,
I
will
honour
.
1
Sam:
2.30
.
If
there
come
any
sicknesse
near
him
,
he
can
presently
say
,
I
remember
what
David
said
,
and
I
doe
verily
believe
him
,
Surely
he
shall
deliver
thee
from
the
snare
of
the
fowler
:
and
from
the
noysome
pestilence
.
He
shall
cover
thee
with
his
feathers
&
under
his
wings
shalt
thou
trust
:
his
truth
shall
be
thy
sheild
&
buckler
.
Thou
shalt
not
be
affraid
of
the
terrour
by
night
:
nor
for
the
arrow
that
flieth
by
day
.
Nor
for
the
pestilence
that
walketh
in
darknesse
:
nor
for
the
destruction
that
wasteth
at
noon
day
.
A
thousand
shall
fall
at
thy
side
,
and
ten
thousand
at
thy
right
hand
;
but
it
shall
not
come
nigh
thee
.
Only
with
thine
eyes
shalt
thou
behold
,
and
see
the
reward
of
the
wicked
,
Ps:
91.3.4
,
5
,
6
,
7
,
8.
By
the
help
of
this
grace
,
either
he
hopes
to
escape
:
or
,
if
not
,
he
hath
presently
prompted
to
him
,
The
Lord
will
strengthen
him
upon
the
bed
of
languishing
,
thou
wilt
make
all
his
bed
in
his
sicknesse
,
Psal:
41.3
.
When
others
,
even
in
the
midst
of
riches
,
and
all
wordly
likelihood
that
they
will
continue
,
are
ever
anon
perplexed
with
thoughts
and
feares
of
want
;
the
Believer
,
even
against
hope
,
will
hope
with
confidence
:
and
when
the
distrustfull
carnalist
,
with
lamentations
,
and
condolings
,
speakes
to
him
of
his
future
sad
fortunes
;
he
can
reply
with
cheerfulnesse
,
Come
,
I
will
not
be
dismaid
.
I
doe
still
,
as
I
ever
did
,
take
it
to
be
the
word
of
God
,
There
is
no
want
to
them
that
feare
him
,
Psal
34.9
.
If
poverty
have
overtaken
him
,
(
perhaps
because
he
hath
been
overtaken
in
some
notorious
sinne
of
trusting
in
creatures
,
or
distrusting
the
Creator
)
yet
even
then
,
if
he
be
not
wanting
to
himselfe
;
yea
,
if
he
be
not
too
much
present
with
himselfe
,
and
doe
not
trust
too
much
to
his
own
wits
;
he
will
comfort
himselfe
thus
,
I
remember
the
saying
of
one
that
made
experience
of
it
,
and
one
whom
I
believe
to
have
said
it
upon
God's
motion
,
Cast
thy
burden
upon
the
Lord
and
he
shall
sustaine
thee
:
he
shall
never
suffer
the
righteous
to
be
moved
,
Ps:
55.22
.
He
can
be
merry
,
though
he
be
forced
to
forsake
his
house
,
his
brethren
,
his
sisters
,
his
father
,
his
mother
,
his
wife
,
his
children
,
his
lands
,
for
the
name
of
Christ
;
because
he
believes
,
he
shall
recieve
an
hundred
fold
,
and
shall
inherit
everlasting
life
,
Mat
:
19.29
.
If
he
cannot
be
religious
,
unlesse
he
leave
his
parents
and
his
dearest
friends
:
whereas
,
anothers
heart
would
be
ready
to
break
,
he
goes
from
them
with
abundance
of
alacrity
,
remembring
these
words
,
Come
out
from
among
them
,
and
be
ye
separate
,
saith
the
Lord
,
and
touch
not
the
uncleane
thing
,
&
I
will
recieve
you
,
And
will
be
a
father
to
you
,
and
ye
shall
be
my
sons
and
daughters
,
saith
the
Lord
Almighty
,
2
Co:
6.17
,
18
He
can
be
merry
in
a
time
of
Famine
,
because
it
is
said
,
The
eye
of
the
Lord
is
upon
them
that
feare
him
:
upon
them
that
hope
in
his
mercy
,
To
deliver
thir
soule
from
death
&
keep
them
alive
in
famine
,
Ps:
33.18.19
,
In
such
a
time
;
when
all
the
people
of
the
countrey
besides
him
are
sad
,
and
know
not
what
to
doe
;
he
will
cheer
himselfe
up
,
and
say
,
Although
the
fig-tree
shall
not
blossome
,
neither
shall
fruit
be
in
the
vines
,
the
labour
of
the
olive
shall
faile
,
and
the
fi●l●s
shall
yeeld
no
meat
,
the
slock
shall
be
cut
of
from
the
fold
,
and
there
shall
be
no
herd
in
the
stalls
:
Yet
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
,
Habak:
3.17
,
18.
He
can
be
merry
in
a
time
of
Warre
,
because
he
believes
not
that
only
in
famine
,
God
will
deem
him
from
death
,
but
in
warre
also
,
from
the
power
of
the
sword
,
Job
:
5.20
.
He
can
be
merry
under
oppression
,
because
he
believes
,
that
God
will
be
a
refuge
for
the
oppressed
.
Psal
;
9.9
.
He
can
be
merry
the
same
day
that
his
father
dyes
,
because
he
believes
that
God
is
a
father
of
the
fatherlesse
,
Psal:
68.5
.
He
can
be
merry
though
all
the
men
in
the
world
be
against
him
;
because
he
believes
,
that
,
so
long
as
his
wayes
please
the
Lord
,
the
Lord
will
make
even
his
enemies
to
be
at
peace
with
him
,
Prov:
16.7
.
He
can
be
merry
,
though
the
Divell
be
close
by
him
to
devour
him
;
because
he
believeth
,
that
God
doth
give
his
Angells
charge
over
him
to
keep
him
in
all
his
wayes
,
Ps:
91.11
.
And
that
he
will
not
give
them
charge
without
power
to
execute
.
Although
he
know
,
that
,
as
long
as
he
is
in
this
world
,
all
this
world
will
be
one
way
or
other
for
his
hurt
,
(
by
temptation
,
or
some
other
way
)
yet
he
can
be
merry
,
because
he
is
still
thinking
,
that
Christ
gave
himselfe
for
his
sinnes
,
that
he
might
deliver
him
from
this
present
evill
world
,
Gal:
1
,
4
,
and
that
whatsoever
is
born
of
God
overcometh
the
world
,
1
John
5.4
.
He
can
be
merry
in
a
strange
countrey
(
where
it
is
hard
to
be
merry
,
so
long
as
a
man
hath
the
heart
[
*
](A76967-e37840-b)
*
Exod
23
9.
of
a
Stranger
)
because
he
believeth
,
that
God
loveth
the
stranger
,
Deut:
10.8
.
He
can
be
as
merry
in
the
night
,
as
at
any
other
time
(
which
the
wicked
man
will
hardly
believe
,
because
he
uses
no
revelling
,
nor
drinking
)
because
it
is
written
,
When
thou
liest
down
,
thou
shalt
not
be
afraid
:
yea
thou
shalt
lye
down
,
and
thy
sleep
shall
be
sweet
,
Prov:
3.24
.
He
can
be
merry
,
if
he
have
never
so
great
a
designe
in
hand
(
whereas
in
such
cases
,
other
men
are
full
of
sad
,
and
perplexed
thoughts
,
and
doubts
,
how
it
will
succeed
)
because
he
believes
,
that
if
it
be
not
displeasing
to
God
,
or
not
for
his
own
good
(
in
which
case
he
does
not
desire
it
should
succeed
)
so
long
as
he
commits
his
way
unto
the
Lord
,
and
trusts
in
him
;
he
will
bring
it
to
passe
,
Psal:
37.5
.
He
can
be
merry
in
temptation
,
because
he
knows
,
if
he
be
faithfull
himselfe
to
believe
,
God
will
certainly
be
faithfull
to
helpe
,
and
will
not
suffer
him
to
be
tempted
,
above
what
he
is
able
,
1
Cor:
10.13
:
But
especially
,
because
his
hope
extendeth
not
only
to
a
freedome
from
this
temptation
,
but
in
little
time
a
compleat
conquest
over
the
tempter
,
having
this
word
for
it
,
And
the
God
of
peace
shall
bruise
Satan
under
your
feet
shortly
,
Rom:
16.20
.
If
he
be
called
before
the
enemies
of
the
truth
,
to
speak
his
mind
of
it
(
when
others
are
sad
and
troubled
either
with
feares
or
doubts
)
he
can
be
merry
,
because
it
is
written
.
Whosoever
shall
confesse
me
before
men
,
him
will
I
confesse
also
before
my
father
which
is
in
heaven
,
Mat
:
10.32
.
When
he
hath
confessed
,
&
is
put
to
suffer
for
it
,
he
rejoyces
the
more
,
upon
remembrance
of
those
words
of
Christ
,
Blessed
are
ye
,
when
men
shall
revile
you
,
&
persecute
you
&
shall
say
all
manner
of
evill
against
you
falsly
for
my
namesake
.
Rejoyce
and
be
exceeding
glad
:
for
great
is
your
reward
in
heaven
:
for
so
persecuted
they
the
Prophets
which
were
before
you
,
Mat
:
5.11.12
.
If
he
be
cast
into
prison
,
he
will
not
be
dejected
;
because
he
knowes
,
that
God
despiseth
not
his
prisoners
,
Psal:
69.33
.
That
he
heareth
their
groaning
,
Psal:
102.20
:
and
in
due
time
bringeth
out
those
that
are
bound
with
chaines
,
Psal:
68.6
.
Neither
need
he
be
sad
,
because
he
cannot
be
revenged
;
inasmuch
as
,
if
he
were
desirous
of
revenge
(
which
he
is
not
)
he
knowes
not
only
that
vengeance
is
God's
;
but
that
he
will
certainly
repay
,
Rom:
12
19.
If
he
be
presently
to
suffer
death
,
it
is
all
one
:
for
he
will
make
himselfe
merry
with
this
,
that
he
that
looseth
his
life
for
Christ's
sake
,
shall
find
it
;
Mat
:
10.39
.
But
it
may
be
objected
,
1.
How
know
you
,
that
these
promises
belong
to
every
faithfull
man
?
(
especially
)
what
warrant
have
you
,
to
claime
a
right
in
those
promises
which
were
made
to
particular
men
?
Ans:
I
will
reply
in
no
more
words
then
these
:
What
warrant
hath
the
Authour
to
the
Hebrewes
(
chap
:
13.5
.
)
to
exhort
the
Hebrewes
to
be
contented
with
those
things
which
they
had
,
upon
this
encouragement
,
For
he
hath
said
,
I
will
never
leave
thee
,
nor
forsake
thee
?
when
as
these
words
were
spoken
unto
one
particular
man
,
viz:
Joshua
,
Jos:
1.5
.
2.
It
may
be
objected
,
In
these
cases
that
you
have
mentioned
,
it
is
easy
not
to
be
sad
.
A
Stoick's
stomack
will
goe
so
farre
:
and
in
most
of
them
,
it
is
no
more
then
your
godly
man
is
bound
to
doe
.
But
what
can
he
doe
against
those
evills
,
that
in
his
own
opinion
are
indeed
to
be
lamented
?
As
for
example
.
1.
Continually
repeated
sinnes
.
Can
your
faithfull
man
,
that
should
be
sorry
for
sinne
,
be
continually
merry
,
and
yet
be
continually
sinning
?
Ans:
First
,
I
doe
not
say
,
he
is
continually
merry
.
Secondly
,
I
say
,
that
there
is
some
joy
in
a
godly
man's
heart
,
even
while
it
is
sorry
.
The
thing
that
rejoyceth
him
notwithstanding
his
sinnes
,
is
the
same
grace
of
Faith
still
,
whereby
he
believes
,
that
the
Lord
is
mercifull
,
and
gracious
,
long-suffering
,
and
abundant
in
goodnesse
,
and
truth
,
keeping
mercy
for
thousands
,
forgiving
iniquity
,
transgression
and
sinne
,
Exod:
34
6.7
.
And
that
he
will
be
so
in
particular
to
him
;
because
he
is
none
of
those
,
to
whom
he
denies
to
shew
himselfe
in
those
termes
,
viz:
those
who
sinne
presumptuously
,
and
with
delight
.
So
long
as
he
endeavours
not
to
sinne
(
and
therefore
John
first
bade
the
Christians
be
carefull
,
that
they
did
not
sinne
before
he
told
them
those
wordes
)
If
he
sinne
,
he
knowes
he
hath
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
who
is
the
propitiation
for
his
sinns
,
1
John
2.1.2
.
And
knowing
that
this
Advocate
was
of
God's
appoynting
;
he
is
alwaies
comforted
with
this
,
that
if
he
confesse
his
sinns
,
God
will
be
faithfull
,
and
just
,
to
forgive
him
his
sinnes
upon
his
intercession
,
1
John
1.9
.
2.
Ignorance
in
spirituall
truths
.
Can
one
that
is
greedy
of
knowledge
(
as
your
godly
man
is
)
be
without
his
desire
;
and
yet
be
merry
?
Ans:
Yes
,
he
can
be
so
,
if
he
be
certainly
perswaded
,
that
he
hath
recieved
an
unction
,
whereby
he
knoweth
all
things
that
are
for
the
present
needfull
to
be
known
,
1
Joh:
2.27
:
and
that
God
will
certainly
guide
the
meek
in
judgment
:
and
teach
the
meek
his
way
,
Psal:
25.9
.
3.
Scarcity
,
and
weaknesse
of
grace
.
Can
he
that
is
so
much
a
thirst
for
more
grace
,
and
very
hungry
for
the
food
of
life
be
merry
with
but
a
litle
of
it
?
A
very
thirsty
,
or
hungry
stomack
,
cannot
be
merry
with
little
meat
,
or
drink
.
Ans:
I
must
needs
confesse
,
this
is
a
thing
would
break
my
heart
for
sadnesse
(
so
I
must
say
still
,
say
you
what
you
will
)
were
it
not
for
Faith
,
whereby
I
believe
,
that
God
will
poure
water
upon
him
that
is
thirsty
,
and
slouds
upon
the
dry
ground
,
Isa:
44
,
3
:
and
that
he
will
fill
the
hungry
with
good
things
,
Luk
1.53
.
He
that
so
much
desires
to
persevere
with
God
,
&
knows
his
inability
thereto
;
it
is
impossible
he
should
be
merry
,
if
he
did
not
believe
,
that
the
Lord
is
faithfull
to
stablish
him
,
&
keep
him
from
evill
,
2
Thes:
3.3
.
And
he
that
doth
confidently
believe
this
,
how
he
can
be
sad
for
feare
of
falling
away
,
I
see
not
.
4.
Strength
of
corruption
,
and
inclination
to
sinne
,
and
love
to
the
creature
.
Can
one
that
is
still
crying
out
,
Who
shall
deliver
me
from
the
body
of
this
death
?
[
*
](A76967-e38550-b)
*
Rom:
7.29
.
be
merrry
as
long
as
he
is
in
this
bondage
?
Ans:
Yes
he
may
,
if
,
besides
his
being
justified
neverthelesse
by
faith
in
Christ
at
the
present
,
he
have
also
a
certaine
hope
to
be
eased
thereof
,
by
little
,
and
little
;
as
indeed
he
hath
;
seeing
he
builds
upon
it
,
that
Christ
will
be
to
him
,
first
,
or
last
,
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
,
1
Cor:
1.30
.
5.
The
silence
of
the
spirit
.
What
can
he
doe
now
?
Ans:
Faith
will
comfort
him
still
.
For
by
that
he
believes
,
that
his
heavenly
father
will
give
his
holy
spirit
to
them
that
aske
it
,
Luk
,
11.3
.
6.
Hiding
of
God's
countenance
.
Can
he
that
places
all
his
mirth
in
(
or
at
least
,
grounds
it
upon
)
the
enjoyment
of
God
;
be
forsaken
of
God
,
and
not
be
sad
.
Ans:
I
confesse
,
here
is
sadnesse
indeed
:
but
either
first
it
is
but
for
a
moment
,
to
speak
of
,
(
as
it
is
said
,
Isa:
54.7
.
For
a
small
moment
have
I
forsaken
thee
:
but
with
great
mercies
will
I
gather
thee
:
)
and
then
you
have
no
reason
to
make
such
a
matter
of
it
.
Or
secondly
,
It
hath
together
with
the
shortnesse
of
the
time
,
a
knowledge
that
it
will
be
so
:
which
will
sprinkle
some
drops
of
joy
among'st
the
sorrow
;
even
upon
the
remembrance
of
this
word
of
God
,
He
will
not
alwaies
chide
,
neither
will
he
keep
his
anger
for
ever
,
Psal:
103.9
.
Besides
,
the
faithfull
man
cannot
forget
those
words
of
his
Redeemer
,
He
that
hath
my
commandements
,
&
keepeth
them
he
it
is
that
loveth
me
:
&
he
that
loveth
me
,
shall
be
loved
of
my
father
:
and
I
will
love
him
,
and
manifest
my selfe
to
him
.
If
a
man
love
me
he
will
keep
my
words
:
and
my
father
will
love
him
:
and
we
will
come
unto
him
,
and
make
our
abode
with
him
,
John
:
14.21
,
23.
7.
Dulnesse
to
duties
(
v
:
g
:
prayer
&c
:
)
Can
a
soule
that
loves
God
,
be
merry
,
when
it
cannot
expresse
it's
love
to
him
?
Ans:
God
forbid
a
man
should
be
so
senslesse
,
as
to
be
merry
in
such
a
case
.
But
this
I
say
.
First
,
that
he
will
be
so
but
for
a
little
while
.
Secondly
,
that
he
is
not
without
comfort
,
because
he
knowes
it
:
inasmuch
as
he
believes
,
that
in
due
time
God
will
prepare
his
heart
;
and
(
whereby
he
will
be
a
gainer
)
at
such
a
time
,
as
he
will
cause
his
eare
to
heare
,
Psal:
10.
[
*
](A76967-e38770-b)
*
Thou
wilt
prepare
their
heart
,
thou
wilt
cause
thine
eare
to
heare
.
17.
Though
he
be
streightned
in
his
own
spirit
,
and
cannot
open
his
mind
:
his
comfort
is
,
that
the
spirit
of
God
will
make
full
amends
,
helping
his
infirmities
,
and
making
intercession
for
him
,
with
groanings
thot
cannot
be
uttered
,
and
that
(
to
be
sure
)
according
to
[
*
](A76967-e38800-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
will
of
God
,
which
he
himselfe
perhaps
might
be
defective
in
,
Rom:
8.26
,
27.
8.
Ill
successe
in
prayer
.
Can
a
man
be
merry
that
is
continually
praying
,
and
desiring
,
and
never
obtaining
?
Ans:
This
will
vexe
another
man
indeed
;
but
a
faithfull
man
it
cannot
;
or
at
least
it
will
not
,
but
by
his
own
default
.
For
he
knowes
it
,
and
takes
it
for
a
certaine
truth
;
if
he
be
not
in
fault
himselfe
,
or
there
be
not
some
other
impediment
which
he
himselfe
would
allow
,
if
he
knew
it
;
that
the
Lord
(
for
his
part
)
is
rich
unto
all
that
call
upon
him
,
Rom:
10.12
.
9.
The
afflictions
of
the
Church
.
He
ought
,
(
and
if
he
ought
,
he
will
,
if
he
be
a
godly
man
)
weep
with
them
that
weep
,
Rom:
12.25
.
Ans:
First
,
I
doe
not
say
,
a
godly
man
is
never
sad
at
all
.
Secondly
,
I
say
,
that
he
may
weep
,
and
yet
not
be
sad
so
as
wicked
men
are
,
or
as
wicked
men
think
godly
men
to
be
,
viz:
troubled
,
and
vexed
with
anger
,
doubt
,
feare
,
and
the
like
.
Now
he
is
the
lesse
sad
in
such
a
case
because
he
believes
that
word
of
God
,
As
the
mountaines
are
round
about
Jerusalem
:
so
the
Lord
is
round
about
his
people
,
Psal
125
,
2
:
and
that
though
the
power
of
man
should
,
yet
the
gates
of
hell
never
shall
prevaile
against
him
,
Mat
:
16.18
.
I
have
been
the
longer
in
these
instances
of
faith
,
because
I
would
shew
the
young
,
weak
,
and
doubtfull
Christian
,
the
way
of
improving
this
grace
.
And
I
have
spoken
so
much
upon
this
faith
of
Trust
,
rather
then
upon
faith
of
justification
,
and
election
to
glory
;
because
I
know
it
to
be
common
for
wicked
men
to
pretend
to
that
,
who
have
nothing
at
all
to
say
to
this
:
the
falsehood
of
the
former
,
discovering
it selfe
by
the
want
of
the
latter
.
Now
I
cannot
be
so
large
as
to
expresse
:
but
,
upon
what
is
said
,
I
desire
you
to
consider
your selves
,
what
a
deale
of
sadnesse
,
and
vexation
,
must
needs
attend
the
wicked
man
,
who
wants
Faith
.
Every
evill
hath
it's
full
power
on
him
.
When
he
is
in
want
,
he
cannot
believe
that
God
will
provide
for
him
:
and
so
maketh
hast
to
supply
his
want
himselfe
:
and
making
hast
,
is
necessarily
subject
to
anger
,
obnoxious
to
hindrances
,
and
can
never
be
at
leisure
to
be
merry
.
When
he
hath
any
businesse
in
hand
,
he
cannot
commit
it
unto
the
Lord
.
Trusting
unto
nothing
upon
which
he
can
depend
;
he
doth
every
thing
with
sollicitude
,
and
is
continually
vexed
with
crossings
,
and
failings
,
and
miscarriages
.
When
he
is
wronged
,
he
cannot
believe
that
God
will
recompence
,
and
so
free
himselfe
of
the
trouble
by
leaving
the
judgment
to
him
:
but
unnecessarily
puts
himselfe
to
abundance
of
paines
,
and
discontent
,
and
vexation
.
I
might
instance
further
:
but
I
intended
only
to
shew
you
the
way
.
I
should
in
the
next
place
speake
concerning
Hope
,
but
that
I
have
spoken
of
it
already
,
when
I
treated
of
the
godly
man's
estate
in
expectation
.
The
next
thing
which
I
will
speak
of
;
shall
be
Love
:
which
wheresoever
it
is
,
and
to
whatsoever
;
whether
it
be
to
God
,
or
men
,
or
any
thing
else
;
expelleth
any
sadnesse
,
or
vexation
that
may
come
from
such
objects
,
as
heat
doth
the
cold
.
Love
to
God
,
though
he
shall
whip
a
man
never
so
much
,
will
make
him
close
his
lips
,
and
kisse
the
rod
that
strikes
him
.
It
will
make
him
as
mute
as
David
was
,
Ps:
39
,
2
:
dumb
with
silence
.
Love
to
God
,
will
produce
a
liking
of
any
thing
that
comes
from
him
:
and
a
liking
that
comes
from
him
,
will
make
him
rejoyce
with
thankfullnes
,
if
it
be
good
:
if
it
be
bad
with
patience
.
Love
to
men
,
though
they
shall
persecute
him
never
so
much
with
injurie
,
&
revilings
;
will
make
him
prosecute
them
againe
,
not
with
suits
in
law
,
to
revenge
;
but
with
suits
in
prayer
to
convert
He
will
behave
[
*
](A76967-e39200-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ign
:
ad
Eph:
Ed:
Voss
:
himselfe
as
a
Brother
;
but
he
will
be
Imiter
only
of
Christ
.
Though
they
curse
,
yet
he
will
blesse
.
The
more
they
delight
to
vexe
him
,
to
work
him
sorrow
:
the
more
will
he
delight
to
endure
it
with
patience
,
and
overcome
it
with
joy
.
And
indeed
,
he
cannot
be
angry
with
them
,
for
any
hurt
that
he
receives
by
them
:
because
he
does
not
take
it
(
and
so
it
is
,
as
he
takes
it
)
as
from
them
:
no
more
then
a
man
does
a
wound
which
he
receives
from
the
sword
(
for
such
a
thing
the
wicked
[
*
](A76967-e39250-b)
*
Psal:
17.13
.
are
in
the
hand
of
God
.
)
No
,
he
takes
it
as
from
God
:
and
therefore
he
knowes
,
he
must
;
nay
therefore
he
is
resolved
,
he
will
be
contented
.
Let
it
be
Shimei
,
that
curses
;
and
let
him
curse
never
so
much
;
yet
he
will
say
,
'T
is
the
Lord
,
and
that
is
all
he
will
say
.
He
knowes
he
hath
deserved
to
be
punished
by
their
wickednesse
:
and
he
knowes
he
is
pardoned
for
those
sinns
by
which
he
deserved
it
:
and
therefore
let
them
doe
what
they
will
,
they
shall
never
make
him
angry
,
nor
sorry
,
nor
weary
.
He
is
one
that
can
say
with
the
Prophet
Isaiah
,
upon
the
same
confidence
that
he
did
(
viz:
that
God
would
helpe
him
.
)
chap
:
50
,
6
,
I
gave
my
back
to
the
smiters
,
and
my
cheeks
to
them
that
plucked
off
the
haire
,
I
hid
not
my
face
from
shame
and
spitting
.
And
no
wonder
he
does
thus
,
being
taught
to
doe
so
by
God
himselfe
,
there
is
no
evill
in
the
City
,
but
the
Lord
hath
done
it
:
and
he
is
taught
to
say
alwaies
,
The
will
of
the
Lord
be
done
.
So
that
,
come
what
will
,
it
is
wellcome
:
because
he
looks
upon
God
as
the
authour
,
whom
he
loves
too
well
to
repine
against
him
.
Love
is
a
cheerfull
passion
.
If
a
man
be
slow
,
it
will
make
him
quick
.
If
a
man
be
carelesse
it
will
make
him
dilligent
.
If
a
man
be
covetous
,
it
will
make
him
liberal
.
If
a
man
be
silent
,
it
will
make
him
speak
:
[
*
](A76967-e39390-b)
*
And
sing
too
,
according
to
the
old
saying
Amor
musicam
docet
Plut.
Symp
:
lib.
1.
prob
:
5.
and
if
he
be
sad
,
it
will
make
him
merry
.
It
is
a
question
usually
discuss'd
whether
there
can
be
joy
,
where
is
not
,
or
hath
not
been
love
before
:
and
it
is
generally
held
affirmatively
.
Austin
[
a
](A76967-e39460-b)
a
Lib:
14.
de
Civit
:
Dei
:
cap
:
7.
called
joy
Amorem
boni
habiti
The
love
of
a
good
obtained
.
There
cannot
be
a
better
thing
to
prevent
sadnesse
,
then
Love
of
Friendship
.
[
b
](A76967-e39510-b)
b
Amor
amicitiae
.
For
it
is
in
it's
nature
selfe-denying
:
putting
a
man
out
of
[
c
](A76967-e39530-b)
c
Amor
facit
amatum
in
amante
esse
&
vicissimamantem
in
amato
,
Thom:
Aq
:
himselfe
,
and
making
him
live
in
the
thing
that
he
loves
.
But
to
speak
a
word
more
of
love
towards
men
,
as
I
spoke
of
it
before
(
meaning
not
love
of
friendship
,
but
pious
charity
)
You
will
not
imagine
what
quietnes
,
(
and
consequently
what
cheerfulnesse
,
)
is
in
the
spirit
of
that
man
,
who
hath
the
love
of
every
man
within
him
,
though
he
have
[
*
](A76967-e39600-b)
*
Redamari
non
est
de
essentiâ
amoris
not
the
love
of
any
without
him
;
I
meane
,
that
loves
every
man
;
though
every
man
hate
him
.
Hatred
,
(
and
so
envy
,
[
a
](A76967-e39630-b)
a
Damascenus
dicit
invidiam
esse
speciem
tristitiae
.
and
every
passion
that
hath
but
the
least
spice
of
hatred
in
it
)
can
never
be
without
sadnesse
.
Either
the
man
hath
a
cause
of
his
hatred
,
an
injury
offered
:
which
if
it
doe
not
grieve
him
(
as
I
make
no
doubt
but
sometimes
he
is
glad
of
a
provocation
)
then
want
of
power
to
revenge
,
want
of
instruments
to
imploy
,
or
one
unpleasing
circumstance
,
or
other
,
will
doe
it
.
Or
else
,
he
hath
no
cause
(
in
which
hatred
he
is
most
bitter
,
and
most
frequent
)
and
then
,
besides
the
trouble
of
mind
to
make
one
,
and
the
remorse
of
conscience
for
having
none
;
his
enemies
are
the
more
,
and
the
difficulty
of
executing
his
malice
is
much
the
greater
.
The
object
of
Hatred
,
is
Malum
evill
,
either
so
indeed
,
or
appearing
so
:
either
of
which
,
if
it
doe
not
make
a
man
sad
,
will
be
sure
to
keep
him
from
being
merry
.
In
all
the
passions
whereof
hatred
is
the
ground
work
,
(
or
one
of
the
ingredients
)
Aristotle
puts
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sadnesse
,
and
trouble
;
as
if
haetred
could
no
sooner
be
kindled
;
but
sorrow
,
and
trouble
must
presently
catch
a
fire
.
Now
Love
in
a
godly
man
,
like
a
predominant
element
,
hath
so
overspred
his
whole
nature
,
and
so
conquered
and
corrected
the
adversary
passions
:
that
there
is
not
so
much
left
of
any
one
of
them
,
as
to
be
strong
enough
to
draw
up
one
cloud
upon
his
face
,
or
a
wrinckle
upon
his
brow
,
or
one
angry
word
from
his
mouth
.
Meet
him
when
,
&
where
,
and
in
what
condition
so
ever
;
you
shall
be
sure
to
find
him
,
in
his
countenance
,
in
his
speech
,
&
in
all
his
carriage
,
loving
,
and
cheerfull
,
&
very
well
pleased
.
He
will
have
his
head
anoynted
;
&
his
face
washed
:
&
be
ready
to
speake
,
&
willing
to
be
spoke
to
,
when
he
goes
abroad
;
though
he
have
fasted
,
and
wept
,
and
mourned
in
secret
,
never
somuch
.
(
though
I
must
confesse
,
I
find
too
many
professours
defective
in
this
kind
)
Certainly
there
must
needs
be
much
the
lesse
sorrow
,
where
so
much
Love
is
;
which
does
not
only
cover
,
and
passe
over
:
but
prevents
the
committing
of
multitude
of
offences
.
The
next
thing
that
I
have
to
speak
of
,
Fifth
cause
Feare
of
God
I
shall
but
a
little
more
then
mention
:
but
mention
it
I
will
,
lest
it
should
be
objected
to
me
:
and
because
I
know
,
wicked
men
will
hardly
believe
,
but
such
a
thing
must
needs
be
a
cause
of
sadnesse
.
That
which
I
meane
,
is
The
Feare
of
God
.
He
that
feares
God
for
love
,
is
so
beloved
of
him
,
that
he
need
not
be
affraid
of
any
thing
:
and
he
that
is
not
affraid
of
any
thing
,
will
be
sorry
for
nothing
.
He
that
feares
God
,
is
afraid
to
displease
him
:
he
that
is
afraid
to
displease
him
,
will
take
nothing
impatiently
:
and
he
that
takes
nothing
impatiently
,
will
not
be
much
vexed
for
any
thing
.
The
next
best
herbs
that
grow
in
the
garden
of
the
Spouse
,
so
good
to
prevent
,
and
to
purge
melancholy
,
are
Patience
and
Meeknesse
,
and
Humility
.
Herbs
,
that
grow
all
very
low
,
and
by
the
ground
;
and
so
the
lesse
exposed
to
weathers
,
and
tempests
,
A
patient
man
will
apply
himselfe
betimes
to
the
hand
that
strikes
;
and
getting
neer
the
rod
as
soon
as
it
is
moved
,
must
of
necessity
by
so
much
abate
the
force
of
the
blow
,
as
he
stops
the
motion
of
the
rod.
Either
the
trouble
of
an
evill
will
be
prevented
:
or
the
evill
of
a
trouble
will
be
soon
allayed
by
such
a
compliance
.
The
way
,
many
times
,
to
prevent
a
blow
in
the
face
,
is
to
set
a
man's
face
toward
it
,
and
catch
the
ball
in
his
hand
ere
it
come
so
farre
.
A
thing
that
falls
on
a
man
from
on
high
:
if
he
stand
still
;
and
either
shrink
his
shoulders
,
and
pluck
not
up
his
courage
,
but
let
it
fall
into
his
heels
;
or
be
taken
napping
;
or
doe
not
think
he
may
be
hurt
,
and
so
provide
not
for
it
:
may
by
these
meanes
beat
him
to
the
ground
.
Whereas
if
he
gather
up
his
spirits
about
him
,
and
call
up
his
courage
,
and
beare
up
his
shoulders
,
and
indeavour
,
and
spread
his
armes
to
imbrace
it
;
he
may
bare
the
burden
without
hurt
,
and
not
lye
under
it
neither
,
but
stand
upright
.
In
the
like
manner
the
case
stands
with
thee
,
Christian
,
when
any
evill
befalls
thee
:
and
after
the
same
manner
must
thou
behave
thy selfe
.
Be
afore
hand
with
every
crosse
.
Look
for
every
evill
,
thou
canst
think
of
,
as
if
it
were
falling
;
and
ward
the
blow
.
Expect
every
thing
:
and
by
this
means
thou
wilt
not
[
*
](A76967-e40020-b)
*
Nil
ad
mirari
,
prope
res
est
u
na
,
Numici
,
So
láque
quae
possit
facere
&
serva
re
beatum
.
Hor:
ep
:
wonder
at
any
thing
:
which
is
the
only
way
to
make
a
man
composed
in
spirit
,
and
consequently
quiet
,
and
able
be
merry
in
any
condition
.
It
workes
in
a
man
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
constant
temper
of
mind
,
an
equability
,
or
moderation
:
which
doubtlesse
is
a
notable
qualification
for
a
merry
heart
:
and
therefore
the
Apostle
,
after
he
had
bid
the
Philippians
Rejoyce
&c
:
ch:
4
,
4
:
presently
added
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c
:
Let
your
moderation
be
known
unto
all
men
.
And
as
in
all
manner
of
affliction
,
patience
doth
either
make
the
burden
light
,
before
it
light
upon
the
man
;
or
the
man's
heart
light
in
bearing
it
:
so
much
does
Meeknesse
in
afflictions
from
men
;
and
more
too
;
in
regard
that
I
cannot
exercise
my
patience
,
till
there
be
an
affliction
to
suffer
;
but
my
meeknesse
I
can
.
Many
times
,
the
affliction
which
else
would
have
been
kindled
,
if
I
had
been
stout
,
and
hard
enough
to
have
struck
fire
upon
;
whereas
by
patience
,
it
could
have
been
only
lessened
,
and
weakned
;
by
my
softnesse
,
and
gentlenesse
,
and
meeknesse
,
is
altogether
prevented
.
A
godly
man
,
having
both
meeknesse
at
all
times
,
to
carry
himselfe
;
and
patience
in
persecution
to
carry
his
crosse
;
will
either
be
quiet
with
all
mens
consent
,
or
be
merry
in
spite
of
their
teeth
.
A
meek
man
hath
seldome
any
bodyes
ill
will
:
because
being
no
busy
body
to
be
in
many
places
;
he
is
seldome
in
any
bodies
way
,
to
give
him
occasion
of
offence
.
Either
he
is
quite
out
of
the
way
;
private
,
and
retired
,
possessing
his
soule
in
humility
:
or
,
if
he
be
in
the
way
;
he
is
so
low
,
and
close
to
the
ground
,
that
none
but
he
that
hath
a
hellish
foot
,
and
treads
under
ground
,
can
stumble
at
him
;
and
none
but
he
that
hath
the
divell
in
his
heart
,
can
find
in
his
heart
to
molest
him
.
If
any
malicious
spirit
shall
be
angry
for
want
of
an
occasion
;
and
,
sithence
he
could
not
be
moved
by
him
by
a
provocation
,
will
be
moved
by
the
divell
by
a
temptation
to
injure
him
:
he
will
either
make
the
fire
goe
out
for
want
of
fuell
,
(
making
him
leave
striking
by
not
resisting
,
weakning
the
blow
,
by
withdrawing
his
body
,
and
lying
like
the
dog
upon
his
back
,
so
that
,
unlesse
he
be
worse
then
a
dog
,
he
will
leave
off
biting
.
)
Or
else
,
if
his
enemy
be
resolved
to
persist
,
and
there
be
no
remedy
but
his
body
must
needs
suffer
:
yet
he
will
be
sure
his
soule
shall
doe
well
enough
,
and
with
very
indignation
beare
up
.
He
will
clap
his
head
under
his
wings
,
like
the
beaten
Cock
,
(
that
would
seem
to
be
beaten
so
much
,
that
he
may
not
be
beaten
any
more
)
and
when
the
other
thinks
he
hath
brought
him
to
despaire
,
laugh
in
his
sleeve
,
(
or
in
his
heart
)
and
be
merry
where
no
body
can
see
him
.
Whosoever
can
beare
an
injury
offered
;
can
easily
forbeare
to
returne
an
other
:
and
he
that
can
forbeare
,
and
hold
his
hand
but
never
so
little
;
will
be
so
glad
of
his
forbearance
,
and
so
proud
of
his
patience
,
that
for
the
joy
which
he
hath
for
so
doing
,
he
would
not
for
all
the
world
,
but
he
had
done
as
he
did
.
'T
is
as
much
joy
to
a
moderate
man
,
that
he
hath
tempered
his
passions
;
as
it
is
to
a
temperate
man
,
that
he
hath
moderated
his
appetite
.
A
patient
man
(
saith
the
Son
of
Syrak
)
will
beare
for
a
time
;
and
afterward
joy
shall
spring
unto
him
,
chap
:
1.23
.
He
that
does
not
think
himselfe
so
good
,
as
not
to
deserve
to
suffer
an
injury
;
will
think
the
offering
of
the
injury
not
to
be
wonderd
at
,
and
the
suffering
of
the
thing
it selfe
not
to
be
grieved
for
.
I
pray
,
doe
but
consider
,
who
is
most
likely
to
be
merry
;
or
who
is
likely
to
be
most
merry
?
he
that
is
meek
,
and
hath
injuries
offered
,
but
never
receives
them
:
or
he
that
is
proud
,
or
stomackfull
,
and
provokes
men
to
injure
him
,
and
receives
the
injurie
,
and
cannot
take
rest
,
till
he
have
taken
rvenge
?
'T
is
not
easy
to
think
,
unlesse
thou
hast
tryed
,
what
content
,
&
joy
,
and
triumph
,
it
is
to
a
godly
man
(
more
then
if
he
had
obtained
a
conquest
over
his
person
by
force
)
as
it
were
to
starve
his
enemies
malice
,
by
denying
it
matter
to
feed
on
:
to
weary
him
out
with
waiting
for
provocations
:
to
make
him
vex
,
and
pine
,
and
wast
his
own
strength
;
and
so
to
get
the
better
of
him
(
as
Fabius
did
of
Annibal
)
by
slighting
,
and
forgiving
,
and
refusing
to
fight
with
him
.
Such
a
man
as
this
,
who
is
merry
not
only
by
his
patience
,
but
for
his
patience
,
and
not
only
glad
to
suffer
,
but
glad
that
he
hath
suffered
(
which
is
a
joy
that
will
last
to
all
eternity
)
notwithstanding
all
his
sufferings
,
let
them
be
never
so
many
,
we
are
so
farre
from
thinking
him
a
sad
disconsolate
man
,
and
an
object
of
pity
:
that
we
are
rather
of
Aristotl's
mind
,
not
to
commend
him
with
praises
,
but
to
magnify
him
with
admirations
[
*
](A76967-e40550-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Jam
:
5.11
.
We
may
venture
to
call
such
men
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
men
of
blessed
memory
,
while
they
are
yet
amongst
us
.
Godly
men
,
upon
the
account
of
this
and
other
such
graces
,
are
so
farre
from
being
ordinary
men
,
that
they
seem
not
to
be
men
at
all
,
but
Angels
:
for
they
live
Angels-lives
,
and
have
their
conversation
in
heaven
.
Every
godly
man
,
is
a
man
of
a
heavenly
spirit
;
and
no
earthly
thing
in
the
world
can
have
power
over
him
.
Only
a
sad
look
from
heaven
,
can
mak
him
look
sad
.
'T
is
not
all
the
foule
weather
of
scornfull
looks
;
nor
the
continuall
showers
of
scornfull
speeches
,
can
doe
it
.
'T
is
no
newes
to
him
to
be
hated
,
that
abhors
himselfe
:
nor
to
be
vile
,
to
him
that
hath
humility
(
which
is
the
next
vertue
that
I
mentioned
)
because
he
is
vile
in
his
own
eyes
already
;
which
makes
him
not
care
how
vile
he
is
in
anothers
.
Doe
not
think
to
make
him
sad
,
by
reproaching
him
with
lownesse
:
and
basenesse
in
the
worlds
account
,
lay
his
mouth
in
the
dust
.
All
thy
hard
sayings
,
and
reproaches
,
that
thou
castest
upon
a
godly
man
,
fall
upon
him
like
stones
upon
a
bag
of
wool
,
or
fiery
darts
on
a
leathern
shield
(
Eph:
6.16
.
)
His
clothes
are
girded
close
to
him
(
for
he
is
no
loose
liver
)
with
truth
,
and
innocency
(
Eph:
6.14
.
)
and
he
hath
also
upon
him
the
brest-plate
of
righteousnesse
:
so
that
thou
canst
take
no
advantage
against
him
.
Thy
reproaches
have
not
the
power
upon
him
,
which
they
have
upon
a
wicked
man
.
For
there
they
meet
with
resistance
,
(
like
stones
struck
upon
steel
)
and
strike
fire
,
and
make
a
combustion
.
The
least
sparke
of
fire
,
will
set
him
all
in
a
flame
.
Having
much
combustible
matter
of
passions
;
he
is
soon
incensed
and
troubles
himselfe
for
revenge
,
and
is
sad
if
it
be
but
delayd
.
The
godly
man
is
above
wrongs
,
and
injuries
,
and
miseries
,
and
the
world
,
and
all
.
Without
pride
be
it
spoken
,
he
scornes
to
take
notice
of
his
enemie
,
or
his
malice
.
He
hath
humility
indeed
,
which
makes
him
look
low
:
but
he
hath
nobility
too
(
by
adoption
)
which
makes
him
look
high
,
and
live
above
the
things
of
a
lower
world
.
His
humility
will
make
him
look
upon
the
ground
:
but
not
for
dejectednesse
,
as
if
he
could
not
look
upward
;
nor
for
affectednesse
,
as
if
he
thought
it
a
good
worke
(
as
,
I
feare
,
many
doe
)
but
only
that
he
may
not
look
,
and
gaze
upon
the
things
that
are
round
about
him
,
and
see
such
things
as
may
displease
him
,
or
grieve
him
,
or
seduce
him
.
He
hath
none
of
those
cares
,
[
*
](A76967-e40980-b)
*
Non
de
integrâ
conscientiâ
venit
studium
placendi
per
decorem
,
Tertull
:
de
Cult
:
Faem
:
which
the
proud
man
hath
so
many
of
viz:
among
others
:
lest
his
clothes
,
or
his
words
,
or
his
carriage
be
not
fine
enough
:
none
of
his
feares
of
being
counted
foolish
,
or
childish
,
or
clownish
,
if
his
looks
,
or
his
language
,
or
his
carriage
,
or
his
complements
be
not
in
the
fashion
,
or
according
to
his
quality
:
None
of
his
sad
thoughts
,
for
coming
off
ill
at
such
,
or
such
an
exercise
;
or
suspicions
,
that
such
a
one
looks
upon
him
,
when
he
is
doing
this
or
that
:
Lastly
,
none
of
his
jealousies
,
nor
doubts
,
nor
misconceits
:
with
in
finite
more
such
troublesome
businesses
,
which
the
proud
man's
head
is
continually
full
of
.
Next
to
his
humility
,
and
carelesnesse
of
being
honoured
with
esteem
,
and
reputation
(
an
excellent
preservative
against
sorrows
,
and
vexations
,
which
continually
hang
like
flyes
upon
those
that
are
shye
,
and
nice
in
such
things
)
is
his
Carelesnes
of
being
honoured
with
preferments
,
and
places
of
wealth
,
and
power
.
I
call
this
carelesnesse
,
Modesty
,
or
want
of
ambition
(
for
we
can
goe
a
little
further
then
Aristotle
,
who
would
not
allow
of
Aphilotimy
)
'T
is
a
vertue
this
,
that
having
little
to
doe
,
and
lesse
to
care
for
;
can
quietly
sit
,
and
sing
,
or
sleep
,
without
disturbance
either
from
within
or
without
:
while
Ambition
,
seeking
great
things
for
her selfe
,
walks
up
&
down
,
scratching
her
head
,
and
biting
her
lips
;
as
sad
,
as
cares
,
and
doubts
,
and
feares
of
miscarriage
,
with
multitude
of
thoughts
,
and
multitude
of
enemies
,
and
multitude
of
obstacles
,
can
make
her
.
And
yet
hath
not
a
godly
man
lesse
honour
(
in
mens
hearts
;
that
is
,
that
they
think
him
worthy
of
preferment
)
for
not
caring
for
it
but
even
so
much
the
more
.
Whereas
the
wicked
man
hath
many
times
the
lesse
,
when
he
looks
most
after
it
:
and
when
he
hath
most
,
he
hath
none
at
all
,
Prov:
3.35
.
The
wise
shall
inherit
glory
,
but
shame
shall
be
the
promotion
of
fooles
.
When
he
hath
all
:
he
hath
no
content
:
for
he
is
,
as
Solomon
says
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Prov:
28
,
25
:
big
,
and
wide
of
spirit
,
of
a
large
heart
,
hardly
satisfied
:
like
a
longing
stomak
,
alwaies
craving
,
and
never
filled
,
till
it
be
full
.
The
truth
of
it
is
,
the
godly
man
is
soexcellent
in
this
&
other
vertues
,
that
the
wicked
man
himselfe
cannot
chuse
but
honour
him
in
his
heart
,
whether
he
will
or
no.
Nay
,
in
spite
of
his
teeth
,
sometimes
he
does
bewray
and
discover
it
:
for
you
shall
see
him
stand
gazing
,
and
amus'd
,
and
amaz'd
,
when
he
sees
the
temperate
man
,
and
the
devout
man
,
and
the
selfe
denier
;
and
their
faces
seem
to
shine
,
when
he
looks
upon
them
.
I
might
speak
a
great
deale
more
in
the
commendation
of
a
modest
man's
life
,
in
relation
to
his
mirth
,
and
joy
:
but
I
forbeare
,
lest
I
should
make
him
blush
.
Another
vertue
,
which
the
godly
man
hath
,
much
conducing
to
a
merry
life
,
is
Taciturnity
,
or
Saying
little
:
as
little
troubled
with
sadnesse
,
as
it
is
with
repentance
:
For
(
as
Plutarch
[
*
](A76967-e41320-b)
*
De
Liberis
educan
dis.
said
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
in
B.
Hall's
english
)
It
repented
me
oft
that
I
spake
to
much
,
seldome
that
I
held
my
peace
.
It
was
the
saying
of
a
wiser
man
then
Plutarch
,
Who
so
keepeth
his
mouth
and
his
tongue
,
keepeth
his
soule
from
trouble
,
Prov:
21.23
.
Nulli
tacuisse
,
nocet
,
nocet
esse
locutum
.
In
many
words
there
must
needs
be
much
hurt
,
and
offence
,
either
to
the
hearer
or
speaker
:
and
,
I
believe
there
is
as
much
vexation
in
the
world
,
for
words
,
as
for
deeds
.
But
,
the
most
constant
companion
of
godlinesse
,
and
the
merriest
companion
of
all
,
poore
.
Make
him
rich
,
did
I
say
?
or
rather
declare
him
only
to
be
so
?
And
yet
no
disparagement
to
contentednesse
,
neither
;
as
long
as
the
honour
redounds
to
godlinesse
:
with
that
,
I
know
,
it
will
be
well
contented
.
For
godlines
first
is
gaine
by
it selfe
:
and
contentednesse
is
the
gaine
,
or
the
fruit
,
of
godlinesse
.
But
such
a
fruit
it
is
,
as
it
beares
continually
,
winter
,
and
summer
;
and
more
in
the
winter
,
then
in
the
summer
:
for
adversity
is
her
chiefest
bearing
time
.
I
think
,
you
may
take
those
words
of
the
Apostle
,
1
Tim:
6
,
6
,
Godlinesse
with
content
is
great
gain
,
in
the
sense
which
some
doe
those
of
the
Wise-man
,
Wisedome
is
good
with
an
inheritance
:
so
,
as
if
I
say
,
a
wise
man
is
strong
with
his
armour
,
or
the
like
.
A
godly
man
,
though
he
have
never
so
little
;
having
contentednesse
,
hath
as
much
as
he
can
desire
.
Now
he
that
hath
the
goodnesse
to
desire
but
little
,
and
the
happinesse
to
desire
no
more
then
he
can
have
:
how
can
such
a
man
chuse
but
be
merry
?
A
godly
man
is
never
without
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
moderatenesse
of
passion
.
Now
where
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
is
also
[
*
](A76967-e41730-b)
*
Sufficiency
by
himselfe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(
for
if
I
care
not
how
it
goe
abroad
,
&
am
one
manner
of
man
,
goe
how
it
will
,
and
have
that
within
me
which
will
serve
for
every
condition
;
I
have
no
need
of
forrein
things
,
&
have
enough
of
my
own
,
or
I
count
it
enough
that
which
I
have
,
(
which
is
all
one
)
and
so
I
am
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
but
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
,
't
is
impossible
any
condition
should
make
the
man
sad
For
when
a
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
who
youl
l
say
selfe-sufficient
)
&
cares
for
no
more
,
as
long
as
he
enioys
himselfe
,
or
is
able
to
live
by
himselfe
;
he
cannot
be
troubled
for
want
of
other
things
,
and
consequently
cannot
be
sad
.
On
the
contrary
,
the
wicked
man
who
mindeth
earthly
things
,
enlarging
his
desire
as
hell
,
and
being
as
death
which
cannot
be
satisfied
:
the
objects
of
his
coveting
are
alwaies
so
many
,
and
those
things
which
he
can
obtaine
,
so
few
;
that
,
like
a
longing
woman
,
he
cannot
chuse
but
be
alwaies
sick
,
and
sad
in
mind
,
both
with
the
trouble
of
coveting
so
much
;
and
the
thoughts
of
his
misery
,
that
he
covets
what
he
cannot
have
,
and
that
he
cannot
have
,
what
he
covets
.
But
especially
,
is
he
thus
sad
,
if
his
maine
vice
be
to
be
covetous
,
I
meane
in
that
sense
in
which
we
usually
take
the
word
,
viz:
covetous
of
money
,
or
wealth
,
either
to
get
,
or
to
keep
it
,
or
to
encrease
it
:
wherein
he
endures
so
much
paine
,
and
feare
,
and
distraction
,
(
as
,
it
may
be
.
I
shall
shew
you
more
fully
in
it's
proper
place
.
)
Another
cause
of
mirth
which
godly
men
usually
have
(
wicked
men
but
seldome
)
is
Laboriousnesse
:
and
businesse
of
mind
,
and
love
of
employment
:
qualities
,
that
are
of
excelient
use
in
a
man's
heart
,
to
fill
up
the
room
,
and
stop
the
entrance
to
sorrowfull
thoughts
,
and
feares
.
As
,
on
the
contrary
,
constant
experience
tells
us
(
and
I
can
say
somewhat
my selfe
)
if
a
man
doe
not
busie
his
mind
,
but
be
either
a
busie-body
only
,
and
wander
about
from
house
to
house
to
tattle
and
prattle
;
or
else
lyes
gaping
,
and
folding
his
hands
out
of
sluggishnesse
;
or
making
pictures
in
his
fancy
,
as
children
doe
in
the
walls
,
out
of
pensivenesse
and
dumpishnesse
:
I
say
,
if
a
man
have
such
abundance
of
idlenesse
(
as
the
Prophet's
word
is
Ezek:
16
40.
)
let
him
have
never
so
great
abundance
,
and
fulnesse
of
bread
:
let
him
have
an
affluence
of
all
worldly
things
to
his
mind
,
and
let
every
body
please
him
,
and
doe
all
that
they
can
to
make
him
merry
(
besides
being
more
exposed
to
the
temptations
of
Sathan
,
&
more
open
to
his
assaults
,
while
he
hath
no
Work
a
doing
,
to
keep
him
out
)
his
own
necessarily
active
,
and
still
busy
(
such
is
the
nature
of
his
soule
)
but
yet
idle
,
and
not
busied
mind
,
and
fancy
,
will
worke
him
sorrow
enough
,
and
more
then
ever
he
will
be
able
to
conquer
,
though
nothing
from
without
was
ever
able
to
overcome
him
.
Another
vertue
of
a
godly
man
that
will
dispose
him
to
mirth
,
is
Temperance
:
a
vertue
that
will
make
the
heart
as
light
,
as
it
doth
the
rest
of
the
body
.
A
Temperate-man
,
first
Resolves
to
use
but
a
little
;
and
therefore
hath
not
much
trouble
of
care
,
to
provide
what
he
would
have
.
Secondly
,
he
doth
use
but
a
little
:
and
therefore
he
hath
not
much
trouble
of
feare
,
that
it
will
doe
him
hurt
.
Thirdly
,
he
hath
used
but
a
little
:
and
so
is
free
from
the
trouble
of
distempers
,
paine
,
and
sorrow
,
and
of
much
losse
to
boot
.
It
were
easy
to
be
large
upon
this
:
But
I
have
much
field
,
and
I
cannot
tell
how
to
stand
long
upon
one
place
.
There
is
one
more
,
that
is
farre
beyond
all
the
rest
,
a
vertue
,
shall
I
call
it
?
or
,
a
compound
of
vertues
?
I
meane
,
Harmlesnes
,
or
Innocency
,
or
unwillingnes
to
hurt
any
body
for
the
present
,
or
hereafter
.
(
for
of
innocency
,
i
:
e
:
unguiltinesse
and
not
having
done
hurt
heretofore
,
I
have
spoken
already
)
He
that
will
not
hurt
his
enemies
with
injuries
,
will
never
hurt
himselfe
with
sorrows
and
vexations
.
I
think
,
there
is
none
more
troublesome
to
himselfe
,
then
he
that
is
most
troublesome
to
others
.
The
creatures
of
prey
,
live
solitary
in
desarts
,
&
disconsolate
places
:
while
the
poore
harmelesse
sheep
,
and
other
such
creatures
as
they
are
(
though
they
be
nearest
the
slaughter
)
skip
,
and
play
,
and
think
of
nothing
.
The
innocent
man
,
intending
to
hurt
none
,
and
having
a
desire
to
doe
every
one
good
(
while
he
knows
,
that
non-intention
to
hurt
is
sufficient
to
excuse
,
&
a
desire
to
doe
good
,
good
enough
to
commend
him
)
can
no
more
be
sad
for
having
done
hurt
,
then
he
hath
cause
to
grieve
for
not
having
done
good
.
'T
is
not
the
act
of
doing
hurt
,
will
make
a
man
the
worse
:
no
more
then
the
power
of
doing
well
,
will
make
him
the
better
.
With
his
unwillingnesse
to
doe
hurt
(
for
else
I
should
not
care
much
to
commend
him
)
there
goes
a
willingnesse
to
doe
good
,
then
which
there
is
nothing
that
workes
more
constant
quiet
to
the
soule
of
any
Christian
:
especially
if
his
endeavour
be
for
the
soule
of
his
brother
.
The
object
being
better
;
the
good
done
is
the
better
too
,
the
person's
commendation
more
,
and
the
joy
for
having
done
it
,
greater
.
To
enlarge
a
little
here
(
though
I
have
spoken
to
this
purpose
already
)
What
a
deale
of
comfort
does
a
man
take
?
what
happinesse
doth
he
count
it
?
and
with
what
joy
does
he
tell
of
it
,
and
remember
it
,
that
he
lifted
up
an
other
man's
oxe
out
of
the
ditch
?
or
saved
his
lamb
from
the
fox
?
or
any
thing
else
,
though
it
be
but
of
little
value
,
from
the
fire
!
How
much
more
joy
then
,
think
you
,
must
it
be
to
a
man
(
unlesse
he
doe
well
,
and
know
not
of
it
,
which
is
more
then
he
can
doe
:
for
a
senslesse
creature
may
as
well
doe
a
good
deed
,
that
hath
no
knowledge
at
all
;
as
a
reasonable
creature
,
if
he
have
no
knowledge
of
what
he
does
)
to
have
sav'd
,
or
wonne
,
or
gain'd
a
soule
(
for
such
a
thing
it
is
to
convert
a
soule
;
and
we
have
no
weaker
adversaries
then
Satan
,
and
all
the
world
to
contend
with
us
for
the
prize
)
to
have
lifted
it
up
from
the
pit
of
hell
,
recovered
it
from
the
jaws
(
not
of
the
fox
,
but
)
the
Lion
,
and
snatcht
it
as
a
firebrand
out
of
the
fire
,
when
it
was
so
near
to
be
burnt
?
If
it
be
such
a
comfort
,
and
joy
,
and
glory
to
a
School-master
,
to
have
made
a
good
scholler
in
human
learning
what
must
it
be
to
have
made
one
in
Divine
?
(
and
there
is
no
learning
,
truly
learning
?
but
the
Divine
:
nor
any
Divine
learing
truly
Divine
learning
,
but
Christianity
,
and
godlines
)
Paul
cals
the
Christians
in
Philippi
his
joy
,
and
crowne
,
chap
:
4
1
:
and
so
those
or
Thessalonica
,
his
joy
,
and
Glory
,
1
Epist:
chap
:
2.20
.
Surely
,
he
that
converts
a
sinner
;
since
his
charity
is
all
as
much
;
his
joy
must
be
no
lesse
then
the
woman
's
was
,
when
she
found
the
g●o●t
,
or
the
Shepheard's
,
when
he
found
that
sheep
that
was
yeelded
for
lost
.
And
here
,
now
I
am
speaking
of
saving
of
soules
,
and
converting
of
sinners
,
(
In
which
I
comprehend
strengthening
the
weak
,
instructing
the
erroneous
,
and
ignorant
,
and
comforting
the
afflicted
,
and
all
other
such
actions
of
a
godly
man
as
these
are
,
(
tending
to
the
benefit
of
other
mens
soules
)
I
have
an
ocean
of
matter
before
me
,
&
I
have
much
adoe
to
forbeare
launching
into
it
;
but
I
am
afraid
of
going
too
farre
,
or
tarrying
too
long
at
sea
,
it
is
such
pleasant
sayling
.
There
are
two
things
more
in
a
godly
man
that
dispose
him
for
mirth
,
which
I
will
but
mention
.
The
first
is
,
the
Agreeing
of
his
Will
with
the
will
of
God
.
The
second
is
(
that
which
will
follow
upon
this
,
and
the
rest
of
his
qualifications
formerly
mentioned
)
a
Preparednesse
for
any
condition
,
or
time
,
though
it
be
the
very
last
judgment
;
for
he
lives
not
in
darknesse
;
and
therefore
that
day
cannot
come
upon
him
as
a
thief
in
the
night
,
1
Thess:
5.4
.
For
the
first
,
that
it
is
so
,
may
not
be
questioned
:
for
his
constant
prayer
is
,
Thy
will
be
done
;
and
his
ordinary
motto
,
The
will
of
the
Lord
be
done
,
or
,
It
is
the
Lord
,
let
him
doe
what
seemeth
good
.
And
then
,
if
it
be
so
,
that
he
may
be
merry
in
any
condition
,
is
all
as
true
.
For
,
if
his
will
be
according
to
the
Lord's
will
:
nay
,
if
his
will
be
at
all
times
this
,
that
the
will
of
the
Lord
be
done
;
and
he
knowes
that
there
is
no
evill
in
the
City
,
but
what
the
will
of
the
Lord
is
,
should
be
done
:
't
is
as
impossible
,
that
any
evill
should
make
him
sad
;
as
it
is
,
that
,
that
which
is
according
to
his
will
,
should
grieve
him
:
which
cannot
be
.
For
the
second
,
that
it
is
so
,
appeares
by
all
my
discourse
hitherto
concerning
his
cenditions
.
For
being
furnished
with
good
qualities
,
and
all
things
necessary
within
;
doubtlesse
,
he
is
provided
to
entertain
any
guest
that
shall
come
from
without
,
and
to
welcome
and
comply
with
any
accident
.
Which
if
it
be
so
;
that
he
cannot
be
sad
will
follow
;
because
,
being
so
prepared
;
he
knowes
how
,
and
he
hath
ability
wherewithall
to
doe
it
.
He
will
use
every
condition
so
,
as
it
shall
in
no
way
force
him
to
sadnesse
.
If
it
be
bad
;
he
will
not
be
so
much
troubled
as
to
be
sad
now
;
and
if
it
be
good
;
he
will
not
be
so
much
gladded
,
as
to
occasion
himselfe
to
be
sad
for
it
hereafter
;
as
other
men
are
wont
to
doe
through
want
of
moderation
.
Having
so
many
props
,
and
helps
,
as
he
hath
(
the
grounds
,
and
causes
of
joy
,
which
I
have
mentioned
)
and
being
so
well
taught
as
he
is
,
by
the
spirit
from
within
,
and
by
experience
from
without
;
and
endued
with
so
much
strength
,
and
courage
from
above
:
like
a
thing
that
is
square
;
which
way
soever
he
falls
,
he
will
stand
upright
;
and
throw
him
,
how
you
will
,
he
will
be
sure
to
pitch
upon
his
legs
,
and
courageously
say
with
Paul
(
Philip
:
4.12
.
)
〈◊〉
know
how
to
be
abased
and
I
know
how
to
abound●
every
where
and
in
all
things
,
I
am
instructed
both
to
be
full
,
and
to
be
hungry
,
both
to
abound
and
to
suffer
need
.
It
were
easy
to
shew
,
what
quiet
the
Continent
man
hath
,
in
comparison
of
the
Incontinent
man
:
whose
restlesse
burnings
with
desire
,
and
his
difficulties
,
and
feares
,
and
diseases
,
in
,
or
after
the
accomplishing
of
it
;
there
is
none
but
will
easily
believe
.
So
likwise
,
to
shew
how
quietly
,
and
void
of
vexatious
thoughts
,
the
Mercifull
man
lives
,
in
comparison
of
the
Cruell
man
.
Neither
were
it
difficult
,
to
enlarge
upon
severall
other
commendations
of
a
godly
man
,
in
regard
of
his
vertues
,
and
the
usefulnes
of
them
ro
the
producing
of
joy
:
but
this
much
may
suffice
or
the
present
.
There
are
also
severall
other
wayes
for
a
godly
man
,
to
make
himselfe
merry
.
I
could
shew
him
some
out
of
Basil
,
in
his
sermon
of
Thanks-giving
,
wherein
he
explaines
those
words
of
the
Apostle
,
Rejoyce
alwayes
&c
:
For
putting
the
question
,
whether
the
Apostle
did
not
exhort
Christians
to
an
impossibility
,
in
regard
that
at
all
times
,
either
they
are
in
afflictions
,
which
it
is
impossible
they
should
be
glad
of
;
or
have
committed
sinnes
,
which
they
are
bound
to
be
forty
for
;
he
answers
himselfe
,
and
says
;
First
,
that
misery
,
and
sinne
,
[
*
](A76967-e42820-b)
*
Licet
uti
peccatis
Estius
in
L.
1.
Dist:
S.
2.
which
breed
so
much
sorrow
to
others
;
to
a
man
that
is
in
Christ
,
prove
an
augmentation
of
joy
.
Secondly
,
that
such
a
man
,
in
the
greatest
affliction
,
hath
those
things
to
meditate
upon
,
which
will
afford
him
abundant
occasion
to
rejoyce
:
as
,
among
other
things
,
his
creation
out
of
nothing
;
his
being
made
after
the
image
of
God
;
his
having
reason
,
and
understanding
;
his
power
to
discerne
between
good
,
and
evill
;
his
restauration
after
his
fall
;
and
his
hoped
for
resurrection
after
his
death
.
In
the
next
place
,
because
the
carnall
man
,
(
whom
Idesire
to
lure
over
to
christianity
)
understands
not
these
things
,
&
is
better
acquaintend
with
worse
;
I
think
,
it
may
doe
well
,
now
I
have
spoken
so
much
of
the
chiefe
causes
of
joy
,
which
a
godly
man
hath
:
to
say
somewhat
of
the
chiefe
causes
of
sorrow
which
he
hath
not
:
especially
considering
,
that
men
of
fearfull
and
prejudiced
minds
,
though
you
tell
them
of
never
so
much
good
,
which
they
never
thought
of
;
you
had
as
good
say
nothing
,
unlesse
you
tell
them
likewise
,
how
they
may
avoyd
never
so
little
evill
,
which
they
are
affraid
of
;
although
that
evill
be
so
cleane
contrary
to
the
good
,
that
it
cannot
consist
with
it
.
You
shall
never
make
them
merry
,
by
telling
them
of
living
in
plenty
,
or
an
assurance
of
having
this
,
or
that
;
unlesse
you
can
perswade
them
,
that
they
cannot
come
to
poverty
,
by
such
,
or
such
a
mischance
;
or
that
nothing
can
hinder
them
of
it
,
or
take
it
from
them
.
There
are
within
a
man
's
own
selfe
,
two
grand
enemies
to
his
own
mirth
,
Care
,
and
Feare
.
He
that
hath
the
first
,
is
sad
,
because
he
thinks
he
cannot
obtaine
:
and
he
that
hath
the
last
,
because
he
thinks
he
cannot
avoyd
,
what
he
would
.
For
the
first
,
The
godly
man
may
not
,
(
and
being
a
godly
man
,
will
not
,
because
he
may
not
)
suffer
it
to
be
within
him
.
He
may
not
by
any
meanes
take
care
upon
him
:
and
if
he
happen
to
have
it
thrown
upon
him
,
he
hath
a
warrant
to
cast
it
off
againe
upon
God
,
who
careth
for
him
.
See
an
expresse
command
for
it
Phil:
4
,
6
,
Be
carefull
for
nothing
&c
:
Be
not
sollicitous
;
as
if
thou
thoughtest
thy
caring
were
sufficient
without
God's
providence
;
or
,
as
if
God's
providence
were
not
sufficient
without
thy
overmuch
caring
.
He
that
is
so
,
must
needs
be
sad
for
the
present
with
the
trouble
of
care
for
good
,
and
will
be
afterwards
with
the
trouble
of
sorrow
for
ill
succes
.
But
the
godly
man
is
never
so
,
nor
so
.
As
for
Feare
,
it
is
too
cowardly
an
adversary
to
conquer
the
heart
of
a
Souldier
of
Christ
.
The
righteous
is
as
bold
as
a
Lyon
.
His
heart
is
too
well
fixed
,
to
shake
for
Feare
,
to
God
,
by
hope
,
and
faith
:
and
it
is
held
fast
by
God
,
by
his
everlasting
love
.
A
godly
man
is
a
choyce
vessel
,
without
crannie
,
or
breach
,
or
leak
:
not
to
be
sunk
,
with
the
waves
and
troubles
of
conscience
;
for
they
shall
never
be
so
strong
as
to
break
him
:
nor
yet
to
be
overwhelmed
,
with
the
waves
and
troubles
of
afflictions
;
for
they
shall
never
rise
so
high
,
as
to
get
above
him
.
And
therefore
is
it
,
that
an
upright
man
can
walke
to
and
fro
so
boldly
,
and
not
be
touched
at
heart
(
though
all
his
haire
be
burnt
)
in
the
greatest
combustions
,
Isa:
33.14
,
15.
If
he
have
at
any
time
a
little
touch
of
feare
(
as
he
may
have
,
being
a
man
;
neither
doth
reason
require
that
a
man
;
or
faith
,
that
a
Christian
,
should
be
senselesse
)
yet
it
is
so
,
that
he
may
be
merry
nevetheless
,
and
rejoyce
with
trembling
,
as
the
Psalmist
speaks
,
Ps:
2.11
.
But
yet
,
I
pray
tell
me
,
what
should
he
feare
?
It
cannot
be
any
kind
of
misery
:
for
he
knowes
well
enough
that
all
things
work
for
his
good
;
and
therefore
misery
too
,
among
the
rest
.
Neither
can
it
be
any
kind
of
adversary
(
and
who
will
slye
when
none
pursues
him
?
unlesse
the
terrour
of
God
be
upon
him
;
which
is
only
upon
the
wicked
)
for
he
is
well
eased
of
all
his
adversaries
;
&
therfore
feares
them
not
.
First
,
he
feares
not
what
the
divell
can
doe
;
because
,
he
cannot
kill
the
soule
,
but
with
it
's
own
sword
.
I
meane
thoughts
,
words
,
&
actions
:
which
by
the
grace
of
God
he
shall
never
have
power
of
.
Secondly
,
he
feares
not
what
Men
can
doe
;
because
,
they
can
but
kill
the
body
:
and
for
that
,
he
could
afford
to
come
againe
,
and
give
them
thanks
,
because
of
a
better
life
,
which
by
this
meanes
he
enjoyed
the
sooner
.
Thirdly
,
He
feares
not
what
his
lusts
can
doe
;
because
they
are
Mortified
themselves
,
and
cannot
kill
either
soule
,
or
body
.
Fourthly
,
he
feares
not
what
the
World
can
doe
;
because
,
he
hath
overcome
,
not
only
the
temptations
and
tempting
vanities
of
it
,
so
as
he
scorns
to
be
sorry
if
he
want
them
:
but
all
crosses
and
unpleasing
accidents
,
that
he
can
meet
with
in
it
,
so
as
he
scornes
to
be
sorry
,
if
he
have
them
.
Last
of
all
,
he
feares
not
,
either
the
King
of
terours
himselfe
,
Death
;
because
they
two
are
friends
now
,
and
he
hath
,
in
a
verry
good
sense
made
a
covenant
with
him
;
not
that
he
may
not
meddle
with
him
,
but
that
he
doe
him
no
hurt
:
or
secondly
any
of
his
Pursuyvants
,
as
Sicknes
,
and
deadly
diseases
;
because
,
to
him
(
that
I
may
use
the
words
of
our
Saviour
concerning
Lazarus
,
even
when
he
knew
he
was
to
dye
,
John
11
,
14.
)
They
are
not
unto
death
.
They
are
not
sent
by
God
so
much
to
kill
him
,
&
take
away
a
life
that
is
but
temporall
(
though
that
be
no
more
,
then
to
lay
his
body
down
softly
on
the
ground
;
or
rather
lay
it
up
safely
in
the
grave
against
a
good
time
)
as
to
make
it
better
alive
;
that
when
he
hath
raised
it
up
againe
an
incorruptible
,
and
glorious
,
insteed
of
a
corruptible
,
and
base
condition
;
he
may
give
it
a
life
that
shall
last
to
all
eternity
.
By
this
time
,
I
hop
,
I
have
brought
you
over
to
be
of
my
mind
,
that
a
godly
life
is
the
merriest
.
In
the
next
place
,
lest
you
should
mistake
;
and
,
because
the
best
life
hath
so
much
mirth
;
where
you
see
much
mirth
,
presently
think
,
that
there
is
the
best
life
:
I
will
give
you
some
marks
,
&
chraracters
,
whereby
to
distinguish
the
true
mirth
,
which
is
to
be
found
only
in
a
godly
life
,
from
that
which
may
be
had
in
a
wicked
.
Those
marks
are
drawn
partly
from
the
Authour
;
&
partly
from
the
the
object
,
and
subjects
;
&
partly
from
the
properties
of
it
.
1.
For
the
Authour
,
(
the
principall
mover
,
or
efficient
cause
of
it
)
it
is
the
Spirit
:
according
to
Paul
,
Gal:
5.22
,
But
the
fruit
of
the
spirit
is
love
,
joy
&c
:
Joy
hath
the
second
place
among
the
fruits
of
the
Spirit
:
who
may
be
compared
to
a
Fire
(
as
it
is
in
Math:
3.11
.
)
as
well
for
warming
,
and
cherishing
,
and
refocillating
the
heart
with
joy
;
as
for
purifying
,
and
purging
,
and
cleansing
the
conscience
from
dead
workes
.
'T
is
the
Spirit
's
proper
office
,
and
businesse
,
to
be
a
Comforter
.
And
therefore
a
godly
man
may
lawfully
be
merry
,
upon
his
warrant
,
and
never
feare
to
be
troubled
for
it
(
whereas
the
wicked
man
is
sure
to
be
cal'd
to
an
account
for
his
mirth
)
because
his
authority
is
good
;
having
his
warrant
and
commission
,
from
the
Father
and
the
Son
both
;
and
being
sent
down
among'st
us
under
that
name
.
2.
For
the
Object
,
The
maine
,
ultimate
,
and
adequate
object
of
it
,
is
God
:
who
is
the
object
perse
,
and
there
is
none
other
besides
;
unlesse
it
be
anologically
in
relation
to
,
and
by
participation
of
him
!
I
say
,
the
object
of
it
is
God
.
For
as
the
joy
is
from
,
and
by
God
the
spirit
,
who
beget's
it
in
us
:
so
is
it
in
God
the
Father
,
who
gave
his
Son
,
and
all
things
else
with
him
;
and
(
especially
in
God
the
Son
,
who
gatt
it
for
us
,
and
gave
himselfe
a
ransome
to
redeem
us
from
sinne
,
and
punishment
,
and
sorrow
.
Whence
it
is
,
that
you
find
those
expressions
of
rejoycing
in
God
&c
:
so
frequent
in
Scriptures
,
wheresoever
there
is
either
an
exhortation
to
rejoycing
,
or
mention
made
of
the
practise
of
it
.
See
one
place
in
the
prophecy
of
[
*
](A76967-e44290-b)
*
cap.
61.10
.
Isaiah
;
and
two
in
the
Epistle
to
the
[
a
](A76967-e44320-b)
a
cap
:
3
1.
&
c.
4.5
.
Philippians
,
(
where
,
I
think
,
as
in
most
other
places
of
the
Epistles
,
by
The
Lord
,
is
meant
more
especially
Christ
(
as
I
hinted
but
now
)
the
Soveraine
Lord
,
and
God
(
indeed
)
of
all
the
world
,
but
more
peculiarly
the
Lord
and
Master
of
the
Saints
,
who
are
his
houshold
:
and
their
High
Lord
,
of
whom
by
faith
they
hold
their
inheritance
,
which
he
purchased
for
them
:
and
their
Lord
and
Owner
,
whose
peculium
,
or
peculiar
possession
they
are
,
purchased
by
,
and
to
himselfe
)
What
happinesse
hath
he
,
that
hath
such
an
object
,
to
rejoyce
in
!
What
perfect
joy
hath
he
,
that
rejoyces
in
such
an
object
,
though
in
none
besides
!
And
indeed
,
none
besides
must
it
be
for
if
he
rejoyce
in
any
thing
else
,
that
the
world
affords
;
his
joy
in
this
will
be
little
.
Sicut
[
*
](A76967-e44520-b)
*
Bernard
:
Serm:
38.
De
Verbis
Domini
.
non
potest
homo
duobus
dominis
servire
:
sic
&
nemo
potest
in
,
hoc
seculo
gaudere
,
&
in
Domino
.
A
man
can
no
more
rejoyce
in
God
,
and
the
world
too
;
then
he
can
serve
two
masters
.
Better
be
content
with
this
object
alone
and
seek
no
further
.
T
is
the
way
to
make
the
joy
better
.
A
true
friend
will
be
most
trusty
to
me
,
when
I
trust
most
to
him
:
and
if
I
trust
wholy
to
him
,
I
shall
be
sure
to
have
my
businesse
done
.
If
thou
shouldest
seek
further
;
thou
wouldest
but
loose
thy
labour
,
as
Solomon
did
:
who
sought
farre
and
neare
,
to
pleasures
,
wisdome
,
and
wealth
,
thinking
they
might
make
him
some
mirth
,
and
content
;
but
in
the
end
,
he
confessed
,
he
found
the
best
of
them
but
meer
emptinesse
,
and
vanity
,
and
vexation
of
spirit
.
3
,
For
the
subject
of
this
mirth
,
as
the
Authour
was
the
Spirit
of
God
:
so
the
subject
of
it
is
the
spirit
of
man
,
or
the
spirituall
man
.
For
in
a
godly
man's
mirth
,
the
outward
man
hath
little
or
no
share
:
't
is
the
inward
man
,
that
rejoyceth
;
and
that
for
inward
,
and
spirituall
things
only
.
De
interioribus
gaudeamus
,
de
exterioribus
necessitatem
habeamus
,
non
voluptatem
,
sayth
Austin
on
the
thirteenth
psalme
.
Outward
things
are
but
for
his
necessity
;
and
so
he
uses
them
:
and
not
for
his
pleasure
or
delight
;
for
,
so
he
should
abuse
them
.
'T
is
not
as
the
mirth
of
a
wicked
man
:
for
that
is
but
just
as
much
as
you
can
see
;
meerly
superficiary
,
or
shallow
.
The
wicked
man
,
is
like
one
that
weares
all
his
clothes
at
once
.
If
he
have
never
so
great
need
,
he
hath
no
change
.
When
his
mirth
of
laughter
is
done
,
which
heshewes
abroad
to
all
the
world
,
commonly
to
serve
them
;
he
hath
no
more
at
home
to
serve
his
own
turne
.
When
his
outward
mirth
is
ended
,
&
his
outward
comforts
faile
him
:
he
hath
not
one
dram
of
inward
mirth
,
or
comfort
,
to
support
him
,
&
keep
him
warme
for
one
minute
.
Alas
,
it
were
a
poore
businesse
if
a
godly
man's
mirth
were
no
better
then
so
.
For
what
joy
can
be
in
the
labour
of
the
sides
,
or
the
throat
;
if
it
goe
no
deeper
?
What
is
the
merriest
tune
upon
the
treble
of
the
tongue
;
unlesse
the
base
and
ground
of
the
heart
,
consort
?
Or
,
what
is
it
to
say
with
David
,
my
lips
shall
rejoyce
;
unlesse
we
can
adde
with
him
,
And
my
soule
which
thou
hast
redeemed
?
Psal:
71.22
.
If
a
godly
man's
mirth
were
no
better
then
so
(
viz:
to
consist
in
laughter
)
it
were
little
better
then
madnesse
;
for
ipse
dixit
Solomon
(
who
,
no
doubt
,
had
liv'd
a
joviall
life
,
and
therefore
could
tell
by
experience
)
said
it
,
and
stood
to
his
word
,
I
have
said
of
laughter
,
it
is
mad
,
Eccles:
2
:
2.
No
,
the
mirth
I
speak
so
much
of
,
is
no
such
thing
as
uses
to
be
expressed
by
,
or
hath
it's
being
in
shouting
,
or
dancing
,
or
shaking
of
the
sides
,
or
shewing
of
the
teeth
.
Neither
are
any
of
those
expressions
,
the
necessary
fruits
,
or
signes
of
it
.
For
then
,
you
might
often
conclude
against
me
:
in
regard
you
shall
often
find
them
missing
(
being
either
neglected
for
love
of
better
,
or
forborne
for
feare
of
offence
)
The
instrumentall
causes
of
this
mirth
,
are
of
the
same
nature
the
efficient
,
moving
,
and
all
the
rest
are
,
not
carnall
,
but
Spirituall
.
Godly
joy
playes
least
in
sight
,
and
plays
most
so
.
It
is
not
ordinary
ware
:
to
be
seen
by
every
one
that
sees
the
owner
.
'T
is
not
a
thing
that
may
be
imitated
by
beasts
;
or
any
man
,
but
the
spirituall
.
Flesh
and
bone
,
and
skin
,
and
bodily
organs
,
cannot
act
such
a
pure
,
spirituall
,
and
divine
work
.
Nay
,
most
commonly
,
when
(
for
ought
a
man
can
see
)
by
his
countenance
without
,
a
godly
man
may
be
sad
,
and
melancholick
,
and
perplexed
:
his
joy
and
mirth
within
,
grows
so
much
the
stronger
;
as
heat
does
in
many
bodys
in
the
inner
parts
,
by
the
antiperistasis
of
the
cold
that
is
without
.
Or
rather
,
indeed
,
the
Soule
,
knowing
the
nature
,
and
worth
,
and
excellency
of
the
joy
,
coming
from
a
Spirit
;
thinks
it
unfit
to
marre
the
gift
in
the
use
,
and
abase
it
in
the
enjoyment
,
by
suffering
it
to
be
exercis'd
by
lower
instruments
then
spirituall
:
&
therefore
keeps
it
wholy
to
her selfe
,
without
dividing
it
out
to
many
subjects
:
so
that
the
joy
,
being
undivided
,
must
needs
be
stronger
in
it's
exercises
,
by
,
being
united
:
&
the
Soule
the
stronger
to
exercise
it
,
by
being
undistracted
,
&
more
at
leasure
:
For
so
she
does
all
her selfe
,
and
trusts
not
to
servants
;
and
who
doubts
,
that
the
work
is
bettter
done
,
when
the
mistresse
does
it
her selfe
?
Other
marks
there
are
of
this
joy
,
to
be
fetcht
from
the
nature
and
kind
of
it
;
and
from
the
chief
properties
,
&
qualities
belonging
to
it
.
The
properties
belonging
to
a
godly
man's
joy
,
which
are
not
to
be
found
in
the
joy
of
the
wicked
,
are
,
1.
Truth
,
&
Sincerity
.
It
is
joy
in
puris
naturalibus
,
as
they
say
.
'T
is
all
gold
,
&
without
any
alloy
.
No
mixture
of
wormwood
in
the
cup
,
to
imbitter
it
:
no
ill
herb
in
the
pot
,
to
marre
the
broth
.
No
trouble
to
goe
with
it
:
no
bitternesse
,
or
sorrow
in
the
bottome
,
to
come
after
it
.
It
is
good
without
sorrow
,
so
that
he
does
not
grieve
with
it
now
:
and
it
is
good
without
sinne
,
so
that
he
need
not
repent
of
it
afterwards
.
'T
is
without
the
adulteration
of
sadnes
,
to
make
it
uncurrant
;
&
the
mixture
of
any
thing
that
is
evill
,
to
make
it
unpleasant
.
The
mirth
of
the
godly
is
the
quintessence
of
joy
;
the
gladnesse
of
joy
,
as
the
expression
of
the
Psalmist
is
more
then
once
,
when
he
would
set
forth
the
greatnesse
of
joy
,
Psal:
43
,
4
,
I
will
goe
unto
the
altar
of
God
,
unto
God
my
exceeding
joy
.
In
the
originall
't
is
,
the
gladnesse
of
my
joy
.
So
Psal:
68.3
.
Let
the
righteous
be
glad
:
let
them
rejoyce
before
God
:
yea
,
let
them
exceedingly
rejoyce
.
In
the
original
't
is
,
let
them
rejoyce
with
gladnesse
:
as
if
there
might
be
a
joy
,
that
had
sorrow
with
it
;
and
as
if
none
but
the
righteous
could
have
such
a
joy
,
as
hath
none
with
it
.
A
wicked
man's
joy
can
be
but
little
better
then
equivocally
so
,
as
a
painted
dog
is
a
dog
,
or
a
dead
man
,
a
man
.
'T
is
not
true
i
:
e
:
sincere
:
For
it
is
mixt
with
sorrows
and
never
runs
cleare
.
Neither
is
it
true
,
i
:
e
:
genuine
:
for
it
is
but
fain'd
,
and
hypocriticall
.
'T
is
no
jugis
aqua
,
water
that
comes
from
a
fountaine
from
whence
it
may
be
continualy
supplyed
.
'T
is
but
like
the
river
that
Job
speaks
of
:
dryed
up
in
the
scorching
summer
of
adversity
,
when
he
hath
most
need
of
it
,
and
when
the
godly
man's
joy
is
highest
.
There
is
a
faire
outside
,
indeed
,
of
profuse
laughter
,
and
jollity
:
but
there
is
nothing
else
.
There
seemes
to
be
something
goodly
:
but
't
is
no
more
then
a
whited
wall
,
with
mud
underneath
;
or
as
a
whited
sepulcher
,
beauty
full
without
,
but
full
of
dead
mens
bones
,
and
rottennes
within
.
'T
is
not
gold
that
you
see
in
a
hypocrite
:
't
is
but
gilt
,
upon
tinne
.
So
much
gilt
without
;
so
much
guilt
and
vexation
,
and
sorrow
within
.
His
inward
parts
are
as
full
of
vexation
,
and
sollicitous
thoughts
;
as
they
are
of
ravening
,
and
wickednesse
.
(
Luk
11.39
)
His
mirth
is
like
the
pleasant
itching
of
a
sore
,
that
is
healed
to
soone
:
for
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
festers
underneath
,
though
it
look
never
so
well
.
Within
there
are
prickings
of
heart
:
for
in
the
midst
of
their
laughter
(
as
Solomon
saith
)
their
heart
is
sorrowfull
:
and
besides
that
,
the
end
of
such
mirth
is
heavinesse
,
Prov:
14.13
.
2.
Property
of
a
godly
man's
mirth
is
Fulnesse
,
and
perfection
.
Fulnesse
,
I
say
,
absolute
,
in
quality
,
or
truth
;
and
in
quantity
,
as
much
as
this
present
life
is
capable
of
:
For
as
for
absolute
fulnesse
of
joy
in
[
*
](A76967-e45930-b)
*
Melancthon
upon
those
words
,
Your
joy
shall
be
full
,
Joh.
17.
Intelligatur
ergo
non
quantitate
,
sed
sirmitate
.
quantity
,
we
must
tarry
till
the
next
life
.
However
,
there
is
such
fulnes
of
this
joy
,
even
in
this
life
;
as
that
it
cannot
be
exhausted
,
measured
,
or
expressed
,
either
by
the
actions
of
the
body
,
or
the
relation
of
the
tongue
.
Yet
is
it
not
the
worse
neither
,
for
being
so
great
:
for
it
is
all
as
good
too
;
even
,
as
Peter
says
,
Full
of
glory
,
1
Pet:
1.8
.
It
is
said
of
the
disciples
,
Acts
13
,
52
,
that
they
were
filled
with
joy
,
even
in
a
time
of
persecution
.
What
Christ
hath
done
and
spoken
for
us
(
and
so
whatsoever
he
does
,
or
speaks
for
us
still
)
it
cannot
have
lesse
effect
in
us
,
then
to
make
us
truly
joyfull
,
John
15.11
.
These
things
have
I
spoken
unto
you
,
that
my
joy
might
remaine
in
you
,
and
that
your
joy
may
be
full
.
All
redeemed
ones
,
that
have
so
many
mercies
on
every
side
,
&
are
encompassed
with
the
[
*
](A76967-e46080-b)
*
Ps.
5.12
&
32.7
.
favour
of
the
Lord
;
must
needs
be
encompassed
also
with
[
a
](A76967-e46100-b)
a
Ps.
32.10
.
songs
of
deliverance
,
and
girded
[
b
](A76967-e46130-b)
b
Ps.
30.11
.
with
gladnesse
.
If
it
were
not
so
;
or
,
if
it
should
not
be
so
;
God
would
never
have
said
by
his
Prophet
Isaiah
chap
:
65.14
,
that
his
servants
should
sing
for
joy
of
heart
:
(
for
the
godly
only
sing
for
joy
of
heart
;
the
wicked
sing
for
want
of
it
)
nor
would
the
Psalmist
have
the
Saints
be
so
merry
,
as
to
shout
for
joy
,
Psal:
132.9
.
The
joy
of
the
wicked
,
is
never
full
or
perfect
,
not
so
much
as
in
simple
being
,
so
as
a
man
may
truly
give
it
the
name
of
joy
;
much
lesse
in
the
best
sort
of
being
.
For
there
is
alwaies
one
thing
or
other
missing
,
or
amisse
:
and
many
times
confessions
are
drawn
from
their
own
mouth
,
that
their
mirth
is
not
true
.
How
usuall
are
these
speeches
amongst
them
,
If
this
or
that
had
been
;
or
if
this
or
that
had
not
been
,
we
had
been
truly
mery
.
3.
A
third
property
of
a
godly
man's
joy
is
,
that
it
is
Continuall
.
1.
Continuall
without
interruption
:
an
inconvenience
common
to
the
mirth
of
the
wicked
;
which
comes
and
goes
by
fits
,
and
lasts
but
for
a
moment
(
to
speak
of
)
when
it
lasts
longest
,
Job
20.5
.
A
man
had
better
be
sad
,
then
merry
so
little
while
.
For
it
does
but
set
him
a
longing
,
and
so
leave
him
in
paine
.
And
yet
thus
it
is
with
the
mirth
of
the
wicked
:
which
is
therefore
compared
by
the
Preacher
Eccles:
7
,
6
:
to
the
crackling
of
thornes
under
a
pot
.
It
is
as
soone
out
,
as
in
:
makes
a
great
cry
,
and
dyes
.
2.
Continuall
without
end
:
everlasting
consolation
,
2
Thess:
2
,
16
:
like
the
liberty
to
which
he
is
redeemed
,
and
for
which
he
joyes
(
see
the
prophecy
of
Isaih
to
this
purpose
chap
:
[
*
](A76967-e46420-b)
*
And
the
redeemed
of
the
Lord
shall
returne
,
&
come
to
Zion
with
songs
,
and
ever
lasting
joy
upon
their
heads
:
they
shall
obtaine
joy
and
gladnesse
,
and
sorrow
and
sighing
shall
flee
away
.
35.10
.
)
like
every
thing
else
that
comes
by
grace
,
and
every
way
that
God
leads
a
man
in
,
Ps:
[
a
](A76967-e46450-b)
a
Lead
me
in
the
way
everlasting
.
139.14
.
Oh
happy
man
!
how
graciously
does
God
deale
with
him
!
He
hath
a
long
time
of
health
,
and
joy
,
and
cheerfulnesse
of
mind
now
before
(
as
men
use
to
have
of
their
bodies
,
after
some
great
disease
)
and
joy
everlasting
after
the
second
resurection
;
for
a
very
short
shaking
ague
,
of
sorrows
,
and
pangs
,
when
he
was
borne
anew
at
the
first
resurection
.
If
he
have
a
tempest
of
trouble
or
sorrow
,
for
awhile
;
he
hath
the
longer
,
and
the
greater
calme
for
it
afterward
.
The
godly
man's
joy
is
of
as
long
continuance
,
as
he
himselfe
,
and
his
power
of
rejoycing
is
.
If
he
and
that
endure
for
ever
;
so
shall
his
joy
:
for
the
object
of
his
joy
endures
for
ever
,
is
not
subject
to
be
lost
,
and
cannot
be
taken
away
from
him
,
like
the
object
of
a
wicked
man's
joy
.
Si
gaudes
de
nummo
,
times
furem
:
si
gaudes
de
Domino
,
quid
times
?
sayes
Austin
upon
the
144.
Psal:
If
thy
joy
be
in
money
,
thou
fearest
the
thiefe
:
but
if
thy
joy
be
in
God
,
whom
fearest
thou
?
And
therefore
the
same
father
upon
the
84
Psal:
gives
this
counsell
,
Qui
vult
securus
gaudere
,
in
illo
gaudeat
,
qui
non
potest
perire
.
He
that
will
be
secure
in
his
joy
,
let
his
joy
be
in
him
,
who
can
never
perish
.
We
may
compare
this
joy
,
as
Hugo
de
S.
Victore
does
God's
mercy
,
(
from
whence
it
drops
)
to
the
oyle
in
the
cruse
;
which
was
still
spending
but
never
spent
.
The
wicked
man
is
ever
,
and
anon
,
in
the
midst
of
jollity
,
troubled
,
and
sad
to
think
,
that
his
joy
will
not
last
:
so
that
it
is
his
usuall
saying
,
I
shall
weep
for
this
another
time
.
His
mirth
wasts
,
and
lessens
,
and
changes
colour
in
the
using
,
according
as
he
sees
the
vanity
of
the
thing
,
for
which
he
is
merry
;
&
perceives
the
weaknesse
,
and
badnesse
of
the
cause
:
which
he
will
of
necessity
doe
,
more
or
lesse
,
within
a
little
time
.
Whereas
he
godly
man's
cause
of
his
mirth
being
sufficient
,
and
such
as
whereof
he
will
never
be
ashamed
:
his
mirth
encreases
in
the
use
;
and
the
more
the
drinks
,
the
better
he
may
.
Neither
need
he
to
feare
that
he
shall
be
weary
,
&
so
cease
from
mirth
,
for
want
of
variety
:
for
he
shall
be
continually
supplyed
with
recruits
;
new
mercies
,
and
new
songs
(
not
every
morning
,
but
)
every
moment
.
He
shall
never
want
occasion
to
say
as
David
did
.
Sing
unto
the
Lord
a
new
song
,
Psal:
96
,
1
,
Sing
unto
him
a
new
song
,
Psal:
133.3
.
He
hath
put
a
new
song
into
my
mouth
:
Psal:
40.3
.
The
Mirth
Of
a
Christian
Life
.
The
Third
Book
.
I
Would
now
use
some
words
of
exhortation
and
reproofe
;
but
that
I
find
some
rubs
in
in
the
way
,
which
I
must
first
remove
.
I
heare
too
many
object
,
&
say
,
What
doe
you
goe
about
to
prove
this
,
&
that
,
&
to
extoll
the
condition
of
a
godly
man
,
as
if
none
were
merry
nor
happy
but
he
?
when
as
you
see
your selfe
plainly
,
and
in
your
heart
cannot
but
acknowledge
the
truth
of
the
contrary
,
viz:
that
he
is
neither
happy
,
nor
merry
.
That
he
is
not
happy
,
is
sufficiently
evinced
by
the
many
troubles
,
we
know
,
the
righteous
(
as
you
call
them
)
have
in
all
ages
of
the
world
,
and
their
continuall
affliction
:
so
as
one
would
think
,
that
they
alone
of
all
men
in
the
world
,
were
made
to
suffer
:
and
borne
to
misery
as
the
sparks
sly
upward
.
To
say
nothing
of
that
which
is
most
certaine
,
by
the
word
that
went
out
of
Christ's
own
mouth
,
which
must
never
returne
to
him
againe
,
peremptorily
spoken
.
In
the
world
ye
shall
have
tribulation
,
John
16.33
.
To
such
I
answer
,
that
their
argument
will
not
hold
stich
,
for
want
of
consequence
.
For
godly
men
may
be
happy
notwitstanding
their
afflictions
;
and
they
may
say
as
Paul
did
2
Cor:
4.8
,
9.
We
are
troubled
on
every
side
;
yet
not
distressed
:
we
are
perplexed
but
not
dispaire
.
Persecuted
,
but
not
forsaken
;
cast
down
but
not
destroyed
.
Afflictions
in
this
world
,
are
not
miseries
to
them
;
whatever
they
are
to
others
,
and
what
ever
they
are
deemed
to
be
to
them
:
any
more
then
fightings
,
and
watchings
,
and
hardships
are
to
courageous
Souldiers
,
and
volunteers
;
who
are
as
willing
(
as
it
would
be
their
shame
,
if
they
were
not
)
to
undergoe
danger
,
as
to
undertake
service
;
knowing
they
must
take
pains
as
well
as
wages
.
That
afflictions
are
not
miseries
to
a
godly
man
,
so
,
as
he
is
unhappy
by
having
them
,
may
be
proved
by
these
two
reasons
.
First
,
beceause
he
is
prepared
for
them
.
Secondly
,
because
they
are
prepared
for
him
.
First
,
he
is
prepared
for
them
,
as
a
patient
is
for
his
physick
,
viz:
with
gentle
preparatories
,
that
they
may
work
kindly
neither
too
little
,
nor
too
much
,
so
as
he
should
have
either
way
cause
to
be
grieved
.
God
(
who
is
his
Physitian
;
and
therefore
will
doe
the
best
for
him
for
his
own
glory
;
as
any
physitian
will
for
his
credit
)
alwaies
sends
him
suffering
graces
,
when
he
intends
to
give
him
suffering
times
.
Let
poverty
,
and
sicknesse
,
&
all
the
rest
of
the
reputed
miseries
of
this
life
,
come
upon
him
like
armed
men
at
once
:
they
shall
not
prevaile
against
him
.
For
being
well
provided
with
the
provision
of
Hope
,
and
Faith
;
and
fenced
with
the
armour
of
prayer
,
and
patience
;
and
being
watchfull
,
and
standing
still
upon
his
guard
;
let
them
come
as
many
as
they
will
;
and
let
them
come
when
they
will
come
;
he
is
ready
to
recieve
them
.
Nay
,
more
then
so
,
he
knowes
that
they
will
come
;
having
intelligence
long
agoe
given
him
,
that
which
was
but
now
spoken
of
.
And
therefore
(
to
retort
my
objectours
own
arrow
in
their
own
face
)
being
still
in
expectation
of
them
,
and
seeing
them
before
they
see
him
;
he
takes
his
time
to
fit
himselfe
,
and
his
best
advantages
to
deale
with
his
enemy
:
and
so
't
is
a
thousand
to
one
but
he
overcomes
him
—
Infregit
fortunae
vires
,
quisquis
prior
vidit
.
He
that
sees
the
Basilick
first
,
shall
neither
be
overlook't
,
nor
overcome
.
2
They
are
also
well
prepared
for
him
:
as
well
,
and
as
carefully
,
as
a
father
,
if
he
were
the
physitian
,
would
prepare
a
medicine
for
his
own
child
:
sugar'd
over
,
and
corrrected
with
many
lenitives
,
and
made
easy
to
endure
.
Only
,
they
must
have
some
strength
left
them
,
to
effect
their
intended
operation
;
which
was
,
that
being
but
short
and
momentany
,
they
might
worke
out
for
them
an
everlasting
,
and
farre
more
exceeding
weight
of
golry
,
2
Cor:
4.27
.
Now
,
because
(
it
may
be
)
you
will
hardly
believe
this
,
that
afflictions
should
be
easy
to
the
godly
:
&
because
it
is
of
great
consequence
for
your
own
use
,
and
the
maine
designe
aimed
at
,
viz:
the
Mirth
of
the
godly
,
it
will
be
labour
,
and
time
well
spent
,
to
shew
you
more
fully
,
how
i●
may
be
so
.
To
begin
therefore
.
Afflictions
may
be
easy
to
the
godly
man
.
First
,
because
of
the
Commonnes
of
them
to
such
as
he
is
:
even
to
all
the
Saints
that
have
been
,
of
whom
he
hath
hard
,
or
read
:
all
that
now
are
,
whom
he
hath
seen
himselfe
,
or
heard
of
by
others
that
have
seen
them
:
all
that
shall
be
,
of
whom
he
hath
seen
,
and
heard
the
prophecies
,
that
their
condition
shall
be
the
same
that
his
is
.
He
that
is
in
afflictions
;
and
knowes
,
that
all
those
which
are
,
or
have
been
of
his
mind
,
are
not
,
nor
have
been
otherwise
then
he
is
;
cannot
in
reason
:
and
he
that
knowes
that
alwaies
those
that
shall
be
,
shall
not
be
otherwise
:
seeing
there
was
a
time
,
when
he
himselfe
was
not
(
and
so
he
is
one
of
those
)
cannot
in
sense
,
expect
to
be
otherwise
himselfe
.
Loe
a
necessity
,
which
he
himselfe
knew
,
that
it
could
not
be
otherwise
:
insomuch
that
I
may
say
to
him
,
and
such
as
he
is
,
as
Paul
did
to
the
Thessalonians
;
1
Epist:
3
,
3
,
No
man
should
be
moved
by
these
afflictions
:
for
your selves
know
,
that
we
are
appointed
thereunto
.
To
grieve
for
what
a
man
knows
must
needs
be
,
is
folly
:
to
grieve
for
what
comes
of
his
own
chusing
,
is
worse
.
Now
he
chose
to
be
godly
,
though
he
knew
a
necessity
that
such
must
suffer
afflictions
.
I
need
not
leave
this
argument
for
the
weaknesse
of
it
.
For
,
doubtlesse
,
Commonnesse
of
a
godly
man's
Affliction
to
others
,
must
needs
lessen
the
heaviness
of
it
;
if
there
were
nothing
else
,
and
no
limitation
what
those
others
were
.
For
,
Solamen
miseris
socios
habuisse
doloris
,
is
an
old
saying
,
and
true
,
whatever
the
company
be
.
The
heathen
themselves
,
even
those
who
were
so
farre
from
thinking
that
others
should
grieve
for
them
,
that
they
thought
it
unfit
to
grieve
for
themselves
;
yet
thought
it
a
great
deale
of
ease
to
a
man
,
to
have
a
great
deale
of
company
.
Cicero
(
in
his
Epistle
ad
Coecinam
)
Levat
enim
dolorem
communis
quasi
legis
,
&
humanae
conditionis
recordatio
.
But
,
if
there
be
ease
to
be
had
from
the
common
condition
of
humanity
,
where
there
is
nothing
but
company
;
much
more
from
the
common
condition
of
Christianity
,
where
there
is
is
not
only
com-passion
and
company
;
but
compassion
,
and
sympathy
:
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
or
communion
)
not
only
in
having
every
one
the
same
head
;
but
in
enjoying
the
same
good
,
and
suffering
the
same
evill
one
with
an
other
.
Christians
are
not
only
suffering
fellowes
;
but
fellow-sufferers
:
not
only
bearing
each
one
his
burthen
;
but
every
one
another's
burthen
.
Adde
hereunto
the
company
of
one
,
who
is
more
worth
then
all
the
world
,
Jesus
Christ
:
who
was
in
all
points
tempted
as
we
are
,
Heb:
4
,
15
:
who
besides
compassion
to
pity
(
being
touched
with
the
feeling
for
our
infirmities
)
hath
consolation
to
comfort
:
who
so
suffers
with
them
(
being
himselfe
afflicted
in
all
their
afflictions
,
Isaiah
63.9
.
)
as
to
make
them
able
to
suffer
with
him
;
having
not
only
bowells
to
resent
their
affliction
;
but
a
hand
to
relieve
,
and
make
away
in
the
temptation
to
escape
,
2
Cor:
10.13
.
2.
Afflictions
are
not
so
grievous
to
the
godly
,
because
,
to
them
they
are
not
clouds
only
,
or
signes
of
anger
;
but
rainbowes
,
&
donatives
,
and
tokens
of
love
now
,
and
very
good
signes
of
salvation
hereafter
.
They
are
sent
to
them
from
God
:
and
not
only
for
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
proofe
of
their
faith
(
as
they
are
said
to
be
by
James
chap
:
1
,
3
:
and
by
Peter
1
Epist:
1.7
.
)
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
more
then
a
probable
signe
[
*
](A76967-e47850-b)
*
Drexelius
makes
them
one
of
his
twelve
marks
of
their
predestination
.
that
he
loves
them
.
'T
is
not
their
curse
to
be
afflicted
,
but
their
blessing
:
Not
a
marke
of
a
rogue
(
for
afflictions
are
the
marks
of
Christ
,
Gal:
6.17
.
)
but
an
honorary
priviledge
of
such
as
the
King
of
heaven
intendeth
to
honour
,
Phil:
1
,
29
,
To
you
it
is
given
&c
:
[
a
](A76967-e47930-b)
a
To
you
it
is
given
in
the
behalfe
of
Christ
not
only
to
be
lieve
on
him
but
also
to
suffer
for
his
sake
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
't
is
a
speciall
gift
,
wont
to
be
bestowed
upon
them
,
as
upon
those
that
are
gracious
and
in
his
favour
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Afflictions
,
as
I
said
before
,
are
the
marks
of
Christ
,
which
he
sets
upon
his
sheep
.
And
so
they
are
also
the
marks
,
and
badges
of
Christianity
.
They
are
God's
usuall
livery
which
he
gives
.
They
are
another
baptisme
,
and
seale
of
his
Covenant
with
us
.
Our
Saviour
called
his
crucifixion
,
his
baptisme
,
Math:
20.
It
must
not
,
and
doubtlesse
,
it
will
not
be
gievous
to
him
that
will
be
a
Christian
,
to
be
baptis'd
,
and
to
be
anababtis'd
so
over
and
over
.
If
it
be
so
;
then
give
me
afflictions
,
or
I
dye
.
Oh
,
let
God
afflict
me
with
all
my
heart
;
so
long
as
he
says
,
I
have
chosen
thee
in
the
furnace
of
affliction
,
Isa:
48.10
.
If
a
Schoolmaster
beare
no
affection
to
a
lad
;
he
will
even
let
him
alone
,
to
take
his
own
course
.
Whereas
,
if
he
love
him
,
and
desire
to
doe
him
good
;
he
will
be
ever
and
anon
punishing
him
with
exercises
,
and
setting
him
taskes
,
and
trying
him
with
difficult
questions
:
and
a
good
Schollar
would
desire
to
be
often
tryed
.
Just
so
it
is
in
the
schoole
of
Christ
;
where
the
tryalls
are
afflictions
,
Rev:
2.10
.
And
those
are
oftenest
tryed
(
and
't
is
for
their
credit
;
as
't
is
for
school-boys
,
so
to
be
)
that
are
most
beloved
:
and
those
are
most
beloved
,
that
seem
to
be
least
.
Illi
verè
irascitur
Deus
,
cui
non
irascitur
,
God
is
angry
with
him
indeed
,
with
whom
he
is
not
angry
.
T
is
the
way
to
be
,
&
a
signe
of
being
left
to
destruction
,
to
be
left
to
a
man's
selfe
.
God
,
(
like
many
School-masters
,
and
fathers
)
is
most
angry
,
when
he
sayes
least
.
When
he
neither
chides
me
like
a
father
,
nor
chastises
me
like
a
master
:
I
have
cause
to
feare
he
will
sentence
me
like
a
Judge
;
and
will
punish
me
the
more
,
for
that
he
hath
punished
me
so
little
.
'T
is
true
,
a
child
,
or
an
apprentice
,
either
(
at
any
time
)
because
he
is
ignorant
,
may
think
it
to
be
out
of
ill
will
:
or
(
at
the
first
)
because
he
is
young
and
tender
;
may
take
it
to
heart
,
and
think
,
and
speak
the
worse
of
his
master
that
beates
him
,
for
a
long
time
,
while
he
remaines
in
his
ignorance
,
or
his
childhood
.
But
seldome
,
or
never
,
knew
I
such
a
one
,
after
he
came
to
knowledge
or
yeares
of
discretion
,
(
unlesse
he
were
then
so
bad
,
as
not
to
know
the
good
of
it
by
experience
)
complaine
of
correction
.
It
is
even
so
with
a
young
schollar
in
the
schoole
,
or
an
apprentice
in
the
houshold
of
[
*
](A76967-e48330-b)
*
Eph:
2.19
.
Christ
.
At
first
,
perhaps
he
may
cry
out
of
infirmity
(
being
but
weak
in
the
faith
)
and
he
may
complaine
out
of
ignorance
(
being
as
yet
but
in
the
rudiments
of
christianity
[
a
](A76967-e48370-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heb:
5.12
.
)
and
but
now
initiated
into
the
Temple
;
[
b
](A76967-e48410-b)
b
1
Cor
3.16
.
Ye
are
the
temple
of
God
.
that
he
is
hardly
dealt
with
,
when
others
are
spared
.
But
afterward
when
he
is
well
grown
,
and
grown
strong
in
faith
,
and
hath
been
a
good
while
in
the
Sanctuary
(
whither
David
went
,
[
c
](A76967-e48440-b)
c
Ps:
73
17.18
.
when
he
would
see
the
end
of
the
prosperity
of
the
wicked
)
and
hath
gotten
to
himselfe
a
good
degree
in
all
saving
know
ledge
of
Christ
;
when
he
percieves
the
benefit
of
correction
,
and
sees
to
what
passe
others
come
,
who
were
let
alone
to
their
liberty
:
then
he
is
just
like
him
,
who
is
angry
with
his
physitian
,
while
he
is
sick
with
his
physick
:
for
afterward
,
when
he
hath
found
the
good
of
it
,
he
thanks
,
and
prayses
his
Physitian
,
for
doing
so
well
,
likes
and
commends
his
physick
for
working
so
well
,
and
blesses
himselfe
for
taking
so
good
a
course
.
Then
you
shall
heare
them
say
(
as
I
my selfe
have
said
many
a
time
)
I
would
not
now
for
a
thousand
worlds
,
have
been
without
chastisement
.
Better
,
never
to
have
been
borne
then
to
be
a
[
*
](A76967-e48460-b)
*
Heb:
12.8
.
But
if
ye
be
without
chastisement
,
whereof
all
are
partakers
,
then
are
ye
bastards
and
not
sons
.
bastard
so
.
If
I
had
not
been
sick
,
I
should
have
been
.
If
I
had
not
been
diseased
with
afflictions
then
;
I
had
bene
diseased
with
sinne
now
,
and
to
be
diseased
with
punishment
for
ever
hereafter
.
It
was
a
good
[
a
](A76967-e48480-b)
a
Ps:
119.71
.
turne
,
that
I
was
afflicted
:
otherwise
,
in
what
case
had
I
been
?
Nihil
eo
[
b
](A76967-e48500-b)
b
Demetrius
in
Seneca
.
in
faelicius
,
cui
nihil
infaelix
contigit
.
None
more
unhappy
,
then
he
that
is
never
unhappy
.
The
furthest
way
about
to
unhapinesse
in
the
worlds
account
,
is
the
neerest
way
home
to
unhappinesse
in
the
Christian's
account
,
or
that
which
is
such
indeed
.
If
it
be
a
woefull
thing
,
to
receive
a
man's
consolation
here
,
as
it
is
said
it
is
[
*
](A76967-e48550-b)
*
Woe
unto
you
that
are
rich
for
ye
have
received
your
consolation
.
Luk
6.24
.
I
cannot
but
think
the
better
of
my selfe
,
and
hope
for
the
better
from
my
God
,
for
his
chusing
to
afflict
me
now
.
I
will
not
be
angry
,
let
him
doe
what
he
will
.
No
,
if
I
may
have
my
choyce
;
let
him
strike
me
,
and
love
me
,
rather
then
stroak
me
,
and
hate
me
.
A
lover
was
never
angry
with
his
mistresse
for
striking
him
,
though
it
were
never
so
hard
:
because
he
takes
it
as
a
token
of
love
.
Falling
out
amongst
lovers
is
a
renewing
of
love
.
Here
is
no
falling
out
,
but
all
love
.
Ablow
in
love
is
better
then
a
gift
:
&
a
gift
from
one
that
hates
me
,
is
worse
then
a
blow
.
—
Timeo
Danaos
,
&
dona
ferentes
.
Let
him
that
loves
me
,
or
let
my
God
smite
me
rather
.
I
shall
count
it
a
kindnesse
:
it
shall
be
as
pretious
balme
:
I
le
warrant
you
,
it
shall
not
break
my
head
.
A
godly
man
cannot
but
take
the
afflictions
which
God
sends
him
,
as
from
a
loving
master
:
who
bearing
a
love
to
a
scholar
,
chastens
him
betimes
,
when
't
is
least
shamefull
,
and
most
profitable
,
[
*
](A76967-e48640-b)
*
He
that
spareth
his
rod
hateth
his
son
:
but
he
that
loveth
him
chastneth
him
betimes
.
Prov:
13.24
.
God
corrects
him
privately
here
in
the
sight
of
a
few
,
and
those
such
as
(
many
of
them
)
will
not
rejoyce
at
it
(
unlesse
because
they
think
it
is
for
his
good
)
but
rather
grieve
with
him
,
and
comfort
him
,
and
doe
what
they
can
to
deliver
him
;
that
he
may
not
doe
it
publikly
,
in
the
sight
of
all
the
world
,
when
every
one
will
rejoyce
at
the
sentence
,
and
where
there
shall
be
none
that
shall
be
able
,
or
willing
to
save
a
man
.
The
godly
man
is
judged
now
,
that
he
may
not
be
judged
then
1
Pet:
4.17
.
(
For
the
time
is
come
that
judgment
must
begin
at
the
house
of
God
:
and
if
it
begin
first
at
us
,
what
shall
the
end
be
of
them
that
obey
not
the
Gosple
of
God
?
)
Which
must
needs
be
a
great
deale
better
.
For
now
,
there
is
an
Advocate
:
then
,
't
is
all
judges
;
God
and
his
Saints
,
and
the
advocate
himselfe
.
'T
is
well
,
that
judgment
begins
with
the
godly
,
better
have
it
begin
,
then
end
.
With
the
wicked
it
begins
,
when
it
ends
;
which
is
a
sad
thing
,
viz:
to
have
the
last
judgment
,
when
they
are
sure
to
have
the
worst
;
and
to
be
reserved
to
that
too
,
as
they
are
said
to
be
,
2
Pet:
2.9
.
The
Lord
knoweth
how
to
deliver
the
godly
out
of
temptation
:
&
to
reserve
the
unjust
unto
the
day
of
judgment
to
be
punished
.
Well
then
,
the
love
of
God
to
the
godly
,
appeares
clearely
in
their
afflictions
.
And
this
apearance
of
his
love
to
us
;
if
we
care
for
his
love
,
and
love
any
thing
that
comes
from
him
:
(
as
we
use
to
doe
with
men
whom
we
truly
love
)
it
will
be
abundantly
enough
to
us
,
to
make
our
afflctions
,
our
greatest
consolations
;
so
that
we
may
say
with
Paul
(
2
Cor:
1.5
.
)
As
the
sufferings
of
Christ
abound
in
us
;
so
our
consolation
aboundeth
in
Christ
.
Let
him
send
us
never
so
much
foule
weather
of
troubles
,
and
calamities
:
if
the
clouds
be
not
so
thick
,
but
we
may
see
his
face
shine
thorow
,
we
care
for
no
more
.
It
will
be
as
good
to
us
;
as
if
they
were
removed
out
of
the
way
,
and
we
were
delivered
.
We
will
say
,
as
the
Psalmist
did
,
Psal:
80
,
3
,
Turne
us
againe
,
O
God
:
and
cause
thy
face
to
shine
,
and
we
shall
be
saved
:
(
and
so
v
:
7.19
.
)
doe
but
cause
thy
face
to
shine
,
and
we
shall
be
saved
.
3.
Afflictions
are
not
so
grievous
to
the
godly
,
not
only
,
because
they
are
sent
in
love
,
and
are
not
hurtfull
(
for
who
will
give
his
friend
that
which
shall
hurt
him
?
and
God
(
besides
)
hath
made
a
promise
to
his
children
long
agoe
,
Isath
:
43
,
3
,
That
when
they
passe
thorow
the
waters
,
he
will
be
with
them
:
and
thorow
the
rivers
,
they
shall
not
overflow
them
:
when
they
walk
thorow
the
fire
,
they
shall
not
be
burnt
,
neither
shall
the
flame
kindle
upon
them
.
Insomuch
that
Hierome
,
seeing
the
Church
still
having
the
worst
,
and
yet
being
never
the
worse
;
compared
it
to
the
Bush
,
Exod:
3
,
2
,
that
continued
burning
,
and
was
not
consumed
)
but
also
because
they
are
infinitly
profitable
,
and
beneficiall
every
way
,
to
perfect
us
,
and
make
us
fit
to
be
redeemed
ons
:
as
our
Redeemer
himselfe
was
perfected
by
sufferings
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb:
2.10
.
)
and
so
made
fit
to
be
a
Redeemer
.
Like
the
bitterest
pills
,
they
have
the
sweetest
operation
;
and
that
to
many
excellent
effects
,
which
I
shall
speak
unto
.
1.
They
are
very
good
to
hasten
both
the
birth
,
and
the
growth
,
of
the
new
man
.
There
is
no
readier
way
to
be
borne
againe
:
then
through
paines
,
and
pangs
,
and
travells
.
Nay
there
is
scarce
any
way
but
that
.
For
how
shall
there
be
a
birth
,
and
delivery
;
where
is
no
travell
,
nor
burden
.
How
can
the
body
of
sinne
be
dissolved
,
and
the
life
of
the
old
man
be
taken
away
,
without
paine
;
while
the
body
of
flesh
and
bone
,
and
the
life
of
the
man
himselfe
cannot
?
Can
a
man
goe
on
hot
coales
,
[
*
](A76967-e49300-b)
*
Prov:
6.28
.
and
his
feet
not
be
burnt
.
or
can
a
man
be
[
a
](A76967-e49320-b)
a
●ath
3.11
.
baptised
with
fire
,
and
feel
no
paine
?
Certainly
,
weaning
from
the
milk
of
the
world
,
must
needs
be
painfull
at
first
;
before
a
man
finds
,
that
there
is
better
nourishment
in
the
milk
of
the
word
.
The
circumcision
of
the
foreskin
was
exceeding
painfull
;
insomuch
that
[
b
](A76967-e49440-b)
b
Gen:
34.3.5
.
two
men
could
master
a
whole
town
,
when
the
men
were
circumcised
.
And
doubtlesse
,
the
circumcision
of
the
heart
(
the
circumcision
of
Christ
,
as
the
Apostle
calls
it
,
or
the
circumcision
brought
in
by
Christ
)
is
as
painfull
;
the
heart
being
as
tender
,
as
that
part
:
and
without
the
circumcision
of
the
heart
,
there
can
be
no
putting
off
of
the
body
of
the
sins
of
the
flesh
,
according
to
the
words
of
the
Apostle
,
Col:
2.11
.
A
man
must
put
off
,
&
cast
off
,
and
cut
off
,
&
deny
,
not
only
the
world
,
but
his
own
selfe
.
The
very
heart
must
be
broken
up
,
&
the
old
frame
quite
taken
abroad
;
ere
Christ
can
be
formed
in
it
.
No
setting
a
new
stamp
,
without
defacing
the
old
.
You
must
get
away
the
bad
flesh
,
if
you
will
have
better
come
.
As
in
the
ordinary
course
of
nature
,
there
must
be
a
corruption
before
there
be
a
generation
:
so
in
the
ordinary
course
of
grace
,
the
death
,
and
corruption
of
the
old
man
,
is
necessarily
prerequired
to
the
generation
,
and
birth
of
the
new
.
I
call
it
generation
,
because
it
is
called
regeneration
;
and
because
it
is
a
second
generation
,
whereby
we
are
begotten
a
new
.
Not
as
if
it
were
a
generation
properly
so
called
.
For
there
is
nothing
in
us
,
out
of
which
grace
can
make
any
thing
.
Who
can
bring
a
cleane
thing
out
of
an
unclean
?
And
therefore
that
new
thing
which
is
made
,
is
called
a
[
*
](A76967-e49880-b)
*
Galat:
6.15
.
creature
.
It
is
indeed
a
creation
rather
and
the
worke
of
an
Almighty
power
,
to
make
a
new
man
,
or
to
forme
the
the
second
[
a
](A76967-e49940-b)
a
Gal:
4.19
.
I
travell
till
Christ
be
formed
in
you
.
Christ
is
the
second
Adam
1
Cor:
15.47
.
Adam
:
even
as
it
was
to
make
the
first
man
,
or
to
forme
the
first
Adam
.
I
say
,
that
before
this
introduction
of
the
new
,
there
must
be
an
ejection
of
the
old
inhabitant
,
by
reason
of
the
enmity
between
them
,
they
cannot
be
together
.
Believe
it
(
I
speak
,
for
the
most
part
)
there
is
a
great
deal
of
paines
to
be
indured
,
in
fashioning
a
new
man
.
A
bone
out
of
joynt
is
not
set
in
it's
place
but
with
paine
.
If
there
were
no
paine
,
when
it
was
set
;
without
doubt
,
it
was
not
set
aright
:
and
in
short
time
,
though
it
may
not
for
a
while
,
it
will
appeare
.
(
I
speak
of
the
paines
of
Humiliation
,
and
Conviction
)
Commonly
,
your
seeming
religious
men
,
are
such
as
never
knew
what
the
throwes
of
the
new
birth
meant
,
and
did
but
only
pretend
them
.
I
shall
ever
suspect
that
Christian
,
that
was
never
afflicted
.
His
drosse
,
and
tinne
must
be
purged
out
in
fire
:
and
there
must
be
much
contrition
,
and
beating
with
the
hammer
of
affliction
,
before
it
can
be
well
wrought
.
I
cannot
hope
that
any
thing
that
is
hard
(
as
our
hearts
are
)
will
be
made
into
a
new
fashion
,
till
it
be
put
into
the
fire
,
and
softned
with
the
flames
.
Honey-combs
must
be
squeez'd
;
And
so
for
the
growth
of
the
new
man
.
As
our
rational
life
is
best
,
when
our
vegetative
is
worst
;
and
as
we
begin
to
grow
in
wisedome
,
when
we
cease
to
grow
in
strength
:
so
our
spirituall
life
,
hath
more
life
,
and
spirit
,
&
vigour
,
then
,
when
the
life
of
the
flesh
,
whether
by
reason
of
sicknesse
,
or
poverty
,
or
persecutions
,
or
voluntary
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
mortification
,
is
ready
to
dye
.
When
the
body
is
lowest
,
the
soule
is
highest
.
Like
two
scales
:
when
one
is
down
,
the
other
is
up
.
The
more
weight
you
throw
upon
the
body
;
the
lighter
the
soule
.
Water
in
a
vessell
,
if
you
throw
stones
into
it
,
it
mounts
the
higher
.
A
godly
man
may
say
with
Paul
,
when
I
am
weak
,
then
I
am
strong
,
2
Cor:
12.10
.
Yea
,
though
his
very
heart
should
faile
:
he
will
be
a
gainer
by
it
.
For
whereas
before
he
had
no
strength
,
but
his
own
,
which
would
quickly
faile
him
:
now
,
God
will
be
the
strength
of
his
heart
,
Psal:
73.26
.
The
Body
without
exercise
,
will
grow
sickly
:
and
so
will
the
Soule
also
;
needing
exercise
more
then
the
body
,
as
needing
both
it's
own
and
the
bodies
too
.
2.
Afflictions
are
beneficiall
,
because
they
have
an
excellent
vertue
to
cleare
the
sight
.
They
make
a
man
see
the
vanity
,
&
basenesse
of
his
pleasures
:
viz:
that
they
are
such
as
are
presently
destroyed
,
if
but
one
part
of
them
that
use
them
,
and
that
the
worst
too
,
this
contemptible
fraile
body
of
theirs
,
be
never
so
little
distempered
.
But
,
besides
the
discovery
of
the
vanity
of
the
object
,
they
mak
a
man
also
to
see
the
vanity
,
and
basenesse
of
the
subject
,
the
Soule
:
viz:
In
looking
after
,
and
being
pleas'd
with
such
pleasures
;
the
use
,
and
enjoyment
whereof
,
must
depend
upon
the
strength
of
such
weak
helps
,
and
instruments
,
as
the
members
of
the
body
,
that
are
subject
to
so
many
casualties
:
even
according
to
that
abundance
of
supplies
,
&
necessaries
,
which
they
stand
in
need
of
continually
.
Afflictions
discover
the
sinne
of
the
Soule
,
in
that
manner
,
as
many
times
men
by
one
disease
of
the
body
,
discover
another
:
being
made
to
looke
more
narrowly
to
their
health
,
by
their
sicknesse
:
and
to
observe
their
constitution
better
then
else
they
would
have
done
.
By
seeing
one
hole
,
many
times
we
take
occasion
to
seek
for
another
;
and
so
by
seeing
the
weaknesse
,
and
frailty
of
the
flesh
,
and
the
pleasures
that
it
hath
;
we
come
to
see
the
weaknesse
,
and
folly
of
the
soule
that
loved
them
.
And
even
to
this
end
,
men
are
said
in
Scripture
to
be
afflicted
,
as
Job
36.8
,
9
,
10.
If
they
be
bound
in
fetters
,
and
be
holden
in
cords
of
affliction
:
then
he
sheweth
them
their
works
and
their
transgressions
that
they
have
exceeded
.
He
openeth
also
their
eare
to
discipline
,
&
commandeh
that
they
returne
from
iniquity
.
Indeed
by
nature
,
notwithstanding
our
reason
,
and
the
immortality
of
our
soules
,
we
are
like
the
beasts
that
perish
.
The
horse
,
if
he
have
any
sore
,
or
disease
;
unlesse
he
be
hampered
,
and
tyed
so
fast
,
that
he
cannot
move
;
will
not
endure
the
hand
of
the
horseleech
:
but
is
ready
to
kick
,
and
bite
,
and
will
not
be
cured
but
by
force
.
Just
so
we
,
even
the
best
of
us
;
till
we
are
tyed
with
the
bonds
of
afflictions
,
are
apt
not
to
care
to
be
freed
from
the
bond
of
corruption
.
But
after
that
,
we
will
;
if
we
are
not
hypocrites
:
who
doe
but
[
*
](A76967-e50800-b)
*
At
least
they
doe
not
cry
unto
God
with
their
heart
when
they
howle
upon
their
beds
,
Hosca
7.14
.
cry
,
as
long
as
the
paine
of
the
bonds
endure
:
they
doe
not
call
upon
him
that
binds
them
,
as
it
is
Job
36.13
.
[
a
](A76967-e50860-b)
a
But
the
hypocrites
in
heart
heap
up
wrath
,
they
cry
not
when
he
bindeth
them
.
Nay
,
sometimes
,
they
cry
out
upon
him
,
rather
then
call
upon
him
,
or
cry
unto
him
.
Neither
doe
afflictions
make
men
only
to
see
their
sinne
,
and
the
sinfulnesse
of
their
pleasures
:
but
to
leave
the
sin
,
and
the
pleasures
too
.
I
have
seen
a
tame
heron
,
that
having
eaten
something
that
he
should
not
;
after
he
hath
been
driven
about
a
little
,
and
threatned
to
be
be
beaten
,
hath
thrown
it
up
againe
.
So
we
,
when
we
have
eaten
that
which
we
should
not
,
forbidden
fruit
,
and
sowre
grapes
:
when
we
have
drunk
in
iniquity
like
water
,
and
filled
our selves
with
delicates
,
and
pleasures
of
sinne
:
if
we
are
beaten
,
and
frighted
alittle
with
the
rod
of
God's
anger
;
't
is
a
ready
way
to
make
us
sick
with
what
we
have
eaten
,
and
to
cast
it
up
,
and
so
loath
it
ever
after
,
as
never
to
meddle
with
it
againe
.
Aflictions
make
us
leave
our
pleasures
for
the
present
,
because
they
make
them
leave
us
:
and
for
the
future
they
will
make
us
leave
them
,
because
they
thus
left
us
for
the
present
.
I
say
,
they
make
them
leave
us
:
for
poverty
,
and
sicknesse
,
and
such
like
evills
,
either
disarme
our
lusts
,
that
they
may
not
rise
:
or
,
if
they
are
up
;
keep
away
provision
,
and
starve
the
enemy
out
:
by
this
meanes
making
their
souldiers
,
the
members
of
the
flesh
,
weak
,
and
unable
to
fight
with
the
spirit
.
Adversity
hath
few
,
or
no
temptations
;
little
or
no
fewel
to
burne
,
and
little
or
no
fire
at
all
to
kindle
.
Now
where
there
is
no
fewell
to
work
upon
;
there
the
fire
of
love
,
and
pleasure
,
formerly
kindled
,
must
needs
goe
out
.
For
,
to
what
purpose
should
I
love
the
pleasures
,
which
I
took
in
the
creatures
;
when
either
the
creatures
themselves
,
by
poverty
;
or
the
power
to
use
them
,
by
sicknesse
;
is
taken
away
?
So
it
is
;
that
Affliction
will
doe
you
some
good
whether
you
will
or
no.
You
must
sinne
(
I
speak
of
sinne
shewing
it selfe
)
the
less
for
the
time
,
in
spite
of
your
teeth
:
&
if
afterward
you
returne
to
your
vomit
againe
:
't
is
the
beastlinesse
of
your
own
nature
;
and
not
the
unprofitablenesse
of
afflictions
,
that
is
in
the
fault
.
Oh
,
for
such
physick
,
which
must
needs
make
me
well
,
when
I
take
it
,
and
I
cannot
refuse
it
.
By
nature
,
I
am
so
miserably
sottish
;
that
I
am
loath
to
part
with
mine
own
miseries
:
being
settled
upon
my
lees
,
as
the
lazy
boy
was
upon
the
horse
,
who
had
rather
ride
,
and
dye
with
cold
,
then
take
the
paines
to
alight
,
and
goe
,
and
get
him
a
heat
.
Happy
therefore
that
violence
,
that
snatches
me
out
of
the
fire
:
blessed
that
thing
,
whatsoever
it
be
,
that
so
leads
me
out
of
the
crooked
path
of
sinne
,
that
it
drawes
me
by
force
.
But
againe
afflictions
bring
us
out
of
love
with
our
pleasures
,
not
only
for
their
ill
nature
in
leaving
us
,
when
we
are
in
a
bad
condition
,
when
we
have
most
need
:
but
for
their
ill
turne
they
doe
us
in
bringing
us
into
such
a
condition
:
for
so
they
usually
doe
.
Prosperity
is
commonly
the
cause
of
adversity
.
It
makes
men
too
fat
;
so
that
many
times
their
heart
is
as
fat
as
[
*
](A76967-e51380-b)
*
Ps:
119
70
grease
:
&
then
they
are
fit
for
nothing
,
but
to
[
a
](A76967-e51400-b)
a
Deut:
32.15
.
kick
against
him
that
fed
them
,
and
to
be
led
to
the
slaughter
.
Grosse
bodies
,
and
such
as
keep
a
full
diet
;
are
most
subject
to
diseases
,
and
subject
to
most
diseases
,
and
most
subject
to
torment
by
their
diseases
.
When
we
are
at
ease
,
and
have
all
things
at
will
:
either
we
punish
our selves
by
sinne
,
or
make
God
to
punish
us
for
it
;
and
one
is
common
as
the
other
,
unless
the
last
be
most
frequent
.
When
I
am
most
subject
to
commission
,
and
subject
to
most
commissions
of
sinne
;
I
am
most
subject
to
be
punished
:
and
when
I
have
most
occasions
of
sinning
,
I
must
needs
be
most
subject
in
this
manner
.
So
againe
,
when
I
have
most
duties
to
performe
;
I
am
most
subject
to
omission
:
and
subject
to
most
omissions
of
duties
:
and
when
I
have
received
most
blessings
,
I
have
most
duties
to
performe
.
Either
I
mistake
God's
goodnesse
,
and
presume
upon
mine
own
:
or
else
I
forget
it
,
and
become
unthankfull
.
When
we
have
received
most
,
we
are
deepest
in
debt
,
and
commonly
,
when
men
are
deepest
in
debt
,
they
have
least
care
to
pay
.
How
often
were
the
Israelites
warned
(
&
therefore
,
sure
there
was
need
of
it
)
to
take
heed
,
that
,
when
they
came
into
Canaan
,
and
had
every
thing
at
full
,
they
did
not
grow
wanton
,
and
sin
,
and
forget
the
Lord
that
brought
them
thither
!
See
their
warnings
repeated
,
Deut:
6
,
12
:
chap
:
8.11.16
,
17.
chap
:
9.4
.
Why
should
Afflictions
be
counted
such
miseries
,
for
denying
us
pleasures
;
any
more
then
denying
children
raw
fruit
,
and
such
things
as
are
hurtfull
for
them
,
is
to
be
counted
their
misery
,
or
grudging
them
food
?
Would
a
man
,
that
is
running
over
a
rock
,
where
he
is
sure
to
break
his
neck
;
count
it
a
misery
,
to
fall
by
the
way
,
and
break
but
his
leg
?
or
if
he
were
going
to
a
place
where
he
must
needs
have
lost
his
life
;
to
fall
sick
by
the
way
,
or
be
hindred
in
his
journey
,
or
have
his
way
fenced
up
that
he
cannot
passe
(
as
Job
in
his
passion
once
complained
,
[
*
](A76967-e51570-b)
*
He
hath
fenced
up
my
way
that
I
cannot
passe
:
and
he
hath
set
darknesse
in
my
pathes
.
ch:
19.8
.
)
If
in
my
prosperity
,
when
the
presse
is
full
,
and
my
fats
doe
overflow
,
and
I
have
made
my selfe
drunk
with
the
wine
;
having
the
the
wind
at
my
back
,
and
the
reines
on
my
neck
,
I
am
running
like
a
blind
mettlesome
horse
,
with
full
carreer
,
in
the
easy
,
and
smooth
,
but
slippery
waies
of
jolity
and
pleasures
,
into
the
pit
of
distruction
:
farre
be
it
from
me
to
count
it
a
misery
,
to
slide
,
and
have
my
legs
broken
with
Affliction
,
that
I
may
goe
no
further
;
or
to
meet
with
such
a
crosse
in
my
way
,
in
these
crosse
,
and
crooked
waies
of
death
,
as
may
violently
throw
me
into
the
path
of
life
.
If
I
am
like
a
mad
man
,
and
ready
to
destroy
my selfe
;
have
I
cause
to
be
sad
for
it
,
or
is
it
my
misery
,
to
be
bound
?
(
as
the
expression
is
Job
,
chap
:
36.8
?
)
No
,
I
should
rather
chuse
to
cut
of
my
right
hand
my selfe
,
and
pluck
out
my
right
eye
,
and
voluntarily
throw
away
any
thing
that
is
most
pleasant
to
me
;
rather
then
in
keeping
of
it
,
displease
,
and
offend
my
God
,
or
my
brother
,
or
my selfe
,
or
my
conscience
.
Moreover
,
Affliction
,
as
it
brings
us
out
of
love
with
the
pleasures
of
the
creatures
and
the
pleasures
of
sinne
:
so
it
brings
us
in
love
with
God
,
and
the
pleasures
of
godlinesse
:
which
are
then
most
,
when
there
are
least
of
the
others
;
to
the
godly
man's
unspeakable
joy
,
and
comfort
.
Who
can
chuse
(
and
if
ever
you
were
well
affected
,
you
will
say
so
)
but
be
ravished
with
,
and
desire
more
of
that
exceeding
weight
of
comfort
,
that
is
to
be
found
in
most
secret
meditations
of
,
most
confident
prayers
to
,
&
most
familiar
converses
with
all
the
three
persons
of
the
most
blessed
Trinity
?
now
,
none
of
these
exercises
are
better
done
or
with
lesse
dissturbance
,
then
in
a
time
of
adversity
.
Who
would
not
love
godlynesse
ever
after
,
that
should
work
such
effects
in
such
a
time
;
if
it
were
never
so
little
while
?
'T
is
strange
to
see
,
what
excellent
fruits
there
are
of
such
a
seeming
dead
tree
:
What
profit
,
and
gaine
,
by
such
a
dead
trade
,
as
suffering
of
affliction
seems
to
be
to
a
believer
at
the
first
view
,
and
to
a
carnall
eye
at
any
time
.
Believe
it
,
these
fruits
are
recompence
enough
,
and
enough
.
I
will
set
down
therefore
for
a
third
particular
,
wherein
Afflictions
are
beneficiall
,
viz:
because
they
make
us
doe
like
children
,
when
some
body
hath
beaten
them
,
or
when
they
see
their
enemies
about
them
,
viz:
to
cleave
to
God
;
to
keep
us
closer
to
our
Fathers
side
,
and
cling
the
faster
about
him
.
A
child
that
is
alwaies
at
home
with
his
Father
;
either
knowes
not
,
or
thinks
not
,
what
a
happinesse
it
is
to
have
a
Father
.
A
Father
is
little
more
to
him
then
another
man
.
He
can
never
love
him
so
well
,
or
prize
the
enjoyment
of
him
so
much
;
as
one
that
hath
been
sometime
absent
from
him
,
and
knowes
the
want
of
him
.
The
way
to
be
much
in
love
with
any
thing
,
is
to
see
it
but
seldome
:
and
none
knowes
the
value
of
a
thing
,
better
,
then
he
that
is
put
to
buy
it
.
The
time
of
Affliction
is
God's
usuall
time
,
both
of
calling
the
uncalled
before
,
and
calling
home
againe
the
rest
.
'T
is
his
time
when
he
will
be
sought
,
and
found
of
men
;
and
't
is
his
time
when
he
makes
them
to
seek
him
.
In
the
second
of
Chron:
33
,
12
,
and
13
:
't
is
said
of
Manasseh
,
When
he
was
in
affliction
,
he
besought
the
Lord
his
God
,
and
humbled
himselfe
greatly
before
the
God
of
his
fathers
:
and
prayed
unto
him
,
and
he
was
intreated
of
him
and
heard
his
supplication
,
and
brought
him
againe
to
Jerusalem
into
his
kingdome
.
Then
Manasseh
knew
that
the
Lord
he
was
God
.
So
Isa:
19
,
22
:
it
is
said
of
Egypt
,
They
shall
returne
even
to
the
Lord
,
and
he
shall
be
intreated
of
them
,
and
shall
heale
them
.
After
the
children
of
Israel
have
suffered
affliction
in
captivity
,
then
,
saith
the
Prophet
;
they
shall
stay
upon
the
Lord
the
holy
one
of
Israel
in
truth
,
Isa:
10.20
.
The
Lord
hath
called
thee
as
a
woman
forsaken
and
grieved
in
spirit
,
and
a
wife
of
youth
when
thou
wast
refused
,
saith
thy
God
:
In
the
same
Prophet
,
chap
:
54.6
.
And
thus
much
did
Az●ria
testifie
to
Asa
,
2
Chon
:
15
,
3
and
4.
[
*
](A76967-e51970-b)
*
'T
is
said
of
Christ
,
Heb:
5
,
8
,
Though
he
,
were
a
son
,
yet
learned
he
obedience
by
the
things
which
he
suffered
.
Now
for
a
long
season
,
Israel
hath
been
without
the
true
God
,
and
without
a
teaching
Priest
and
without
law
:
But
when
they
in
their
trouble
did
turn
unto
the
Lord
God
of
Israel
,
and
sought
him
,
he
was
found
of
them
.
And
as
the
absence
of
the
person
of
a
father
;
so
likewise
doth
the
discontinuance
of
his
favour
,
encrease
the
love
of
the
child
,
and
make
him
more
obedient
to
his
command
.
If
a
child
be
alwaies
dandled
upon
the
knee
,
and
suffered
to
have
his
will
,
and
never
denied
a
request
:
't
is
a
thousand
to
one
,
but
at
length
he
scornes
the
love
that
is
so
cheap
;
and
be
by
so
much
the
more
disobedient
,
by
how
much
he
hath
the
lesse
cause
.
'T
is
the
ready
way
,
first
to
make
him
sinfull
,
by
his
forsaking
his
father
;
&
then
to
make
him
miserable
,
by
his
father's
forsaking
him
.
Faire
weather
,
and
the
sunshine
of
prosperity
,
may
cause
thee
to
presume
,
&
runne
out
,
and
play
off
too
farre
like
the
wanton
conies
,
from
the
rock
of
defence
,
and
so
bring
thee
into
danger
:
but
the
stormes
of
adversity
,
(
unlesse
thou
art
unreasonable
,
)
when
thou
art
in
,
will
make
thee
keep
in
:
and
(
unlesse
thou
art
insensible
)
when
thou
art
out
;
will
make
thee
runne
in
againe
.
Surely
,
afflictions
(
if
thou
hast
any
thing
of
a
Sonne
in
thee
)
will
make
thee
hang
about
,
and
depend
upon
God
,
and
look
up
in
his
face
,
(
as
the
child
does
to
his
father
)
with
teares
in
thy
eyes
,
and
prayers
,
and
cryes
in
they
mouth
;
and
never
leave
moaning
before
him
,
till
he
take
thee
up
,
and
hug
thee
in
the
armes
of
his
Spirit
,
&
set
thee
down
againe
with
this
gracious
answer
,
Be
still
and
feare
not
:
there
is
nothing
shall
hurt
thee
;
thy
faith
hath
saved
thee
:
and
my
love
shall
never
leave
thee
.
4.
Afflictions
are
beneficiall
,
not
only
because
they
make
men
more
willing
,
and
able
to
seek
God
;
but
(
as
I
hinted
but
now
)
because
God
also
is
more
willing
,
and
more
easy
to
be
found
in
a
time
when
we
are
to
seek
,
or
at
a
losse
,
and
can
find
no
comfort
from
any
thing
else
.
And
therefore
,
whereas
David
in
one
sense
said
,
in
the
time
of
great
water-flouds
they
shall
not
come
near
thee
:
I
say
in
another
,
In
the
time
of
great
water-flouds
(
or
,
in
time
of
adversity
)
they
shall
come
near
thee
,
and
then
best
of
all
,
and
best
welcome
,
and
with
best
successe
.
God
is
a
present
help
at
all
times
;
but
he
is
a
very
present
[
*
](A76967-e52200-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
helpe
in
time
of
trouble
,
Psal:
46
,
1.
God
is
not
,
as
men
are
,
to
take
most
notice
of
those
that
are
greatest
,
and
are
able
to
requite
;
and
to
slight
others
.
No
,
he
hath
not
despised
,
nor
abhorred
the
afflicted
,
neither
hath
he
hid
his
face
from
him
:
but
when
he
cryed
unto
him
,
he
heard
him
,
Psal:
22
,
24
,
and
therefore
hath
he
said
,
Psal:
91
,
15.
He
shall
call
upon
me
,
and
I
will
answer
him
:
I
will
be
with
him
in
trouble
:
I
will
deliver
him
,
and
honour
him
.
5.
Afflictions
are
beneficiall
to
them
,
because
they
make
them
pray
the
more
earnestly
for
spirituall
things
;
to
recompence
,
and
supply
the
want
of
temporall
things
,
which
Afflictions
deprive
them
of
.
They
will
make
a
godly
man
say
thus
with
himselfe
.
Is
it
so
?
Well
,
I
am
resolved
,
if
my
body
must
needs
be
thus
distressed
;
yet
my
soule
shall
be
well
.
If
I
must
be
poore
one
way
;
I
will
be
rich
another
.
Let
my
goods
miscarry
one
way
,
and
my
trading
be
bad
in
this
country
:
yet
I
shall
have
sufficient
amends
,
by
the
greatnesse
of
the
gaine
which
I
am
to
have
in
another
,
All
the
hurt
it
shall
doe
me
,
shall
be
,
to
make
me
drive
a
better
trade
in
a
farre
better
[
*
](A76967-e52370-b)
*
Heb:
11.6
.
countrey
,
where
I
shall
have
a
farre
better
returne
;
not
a
hundred
fold
(
for
that
I
may
have
in
this
[
a
](A76967-e52400-b)
a
Math
19.29
.
countrey
)
but
more
then
a
thousand
for
one
.
Whereunto
adde
,
that
such
prayers
are
seldome
succeslesse
.
The
soules
of
such
men
,
usually
,
are
as
a
[
b
](A76967-e52450-b)
b
Jer:
13.12
.
waterd
garden
.
6.
Afflictions
(
here
)
are
beneficiall
,
because
they
endeere
to
men
their
happinesse
,
which
they
are
to
have
hereafter
:
making
them
to
long
for
it
with
more
earnestnesse
,
pray
for
it
with
more
confidence
,
and
hope
for
it
with
more
assurance
.
They
have
not
their
portion
in
this
world
,
even
to
this
end
,
that
they
may
,
and
for
this
reason
,
because
they
shall
have
it
in
the
next
.
I
cannot
have
a
greater
temptation
to
neglect
my
happinesse
hereafter
,
then
the
enjoyment
of
happinesse
here
;
and
there
is
no
readier
way
to
lose
my
happinesse
,
then
by
neglecting
it
:
And
shall
I
then
be
said
to
be
miserable
for
Afflictions
?
Nay
,
my
present
Afflictions
,
will
make
my
future
happinesse
,
not
only
dearer
to
me
now
;
so
that
I
shall
be
the
more
carefull
to
looke
after
it
:
but
more
sweet
,
and
welcome
to
me
when
it
comes
;
so
that
I
shall
be
the
more
happy
,
when
I
have
it
:
the
pleasure
of
happinesse
being
as
much
inhannced
by
the
remembrance
,
as
the
price
is
by
the
endurance
of
the
afflictions
.
And
shall
I
then
be
said
to
be
miserable
for
afflictions
?
7.
Afflictions
are
beneficiall
,
because
the
losse
of
a
temporall
estate
,
as
it
makes
us
pray
the
better
for
a
spirituall
;
so
it
makes
us
improve
it
better
,
not
only
while
we
are
thus
afflicted
,
but
for
ever
after
.
Not
only
God's
grace
is
most
prayed
for
then
,
because
then
we
have
most
need
:
but
our
own
graces
are
most
exercised
then
,
because
then
we
are
most
at
leasure
.
But
you
will
say
,
That
for
the
present
because
the
dirt
hangs
heavy
and
troublesome
about
me
;
or
,
because
,
I
feare
that
I
shall
be
call'd
to
appeare
before
God
;
I
will
clense
my selfe
from
mine
iniquity
.
That
,
it
may
be
,
while
I
am
sick
,
for
my
own
ease
,
even
out
of
nature
,
I
may
seek
for
grace
,
as
the
sick
dog
does
for
grasse
,
to
make
me
cast
up
my
sinnes
that
oppresse
my
conscience
:
but
as
soon
as
I
am
eased
;
with
the
dog
,
I
take
up
my
vomit
againe
,
and
returne
with
the
sow
to
the
mire
.
No
,
no
,
I
cannot
so
soon
forget
the
paine
which
I
felt
in
vomiting
to
make
my selfe
sick
againe
;
nor
the
paines
which
I
took
in
washing
my selfe
,
to
make
my selfe
foule
againe
.
For
my
own
ease
I
shall
keep
my selfe
temperate
,
and
cleane
from
sinne
for
time
to
come
:
yea
,
more
temperate
,
and
clean
then
ever
.
First
,
my
Love
to
God
shall
be
more
,
for
the
love
that
I
found
from
him
in
my
sicknesse
,
and
my
recovery
.
Secondly
,
my
Faith
in
him
for
the
future
shall
never
faile
,
now
that
I
see
his
faith
and
truth
failes
not
,
but
endures
for
ever
;
and
that
he
leaves
me
not
,
though
he
leaves
me
nothing
.
I
cannot
but
be
faithfull
to
him
,
that
is
faithfull
to
me
.
And
thirdly
,
my
obedience
towards
him
shall
be
better
.
I
will
doe
the
more
for
him
that
hath
done
so
much
for
me
,
stood
by
me
in
my
misery
,
relieved
me
in
it
,
and
released
me
out
of
it
.
I
am
so
farre
from
being
the
worse
;
I
shall
have
much
the
more
grace
,
and
my
grace
shall
be
more
.
True
valour
is
not
dull'd
,
but
whetted
by
difficulties
,
and
encreased
by
resistance
.
My
sword
is
the
better
for
being
used
:
if
it
were
still
kept
in
my
scabberd
,
it
might
be
marred
with
the
rust
.
Let
my
enemies
persecute
me
never
so
much
:
the
more
hurt
they
doe
me
,
the
more
good
they
do
me
.
Like
the
palm-tree
(
if
it
be
the
true
palme
)
the
more
they
endeavour
to
keep
me
down
,
the
more
I
shall
strive
to
rise
.
My
graces
,
and
vertues
,
like
a
running
river
,
will
rise
higher
for
being
stopt
:
&
now
that
affliction
hath
brought
me
to
see
my
way
which
I
lost
,
I
shall
goe
the
faster
ever
after
to
make
amends
for
my
losse
.
I
will
endevour
to
improve
my
graces
now
,
if
it
be
for
nothing
,
but
because
I
found
so
much
good
by
them
in
my
affliction
,
&
because
I
will
be
better
provided
,
if
affliction
come
againe
.
As
one
said
,
sanguis
martyrū
&c
:
so
I
may
say
,
afflictio
mart
:
est
semen
Ecclesiae
.
For
when
they
are
broken
up
,
and
harrowed
by
afflictions
:
when
long
furrowes
are
made
upon
their
backs
by
oppression
,
and
persecution
;
then
is
the
time
for
God
(
who
is
the
husband
man
)
to
sow
the
seed
,
and
the
seed
to
grow
.
If
it
be
sowne
in
such
a
time
;
it
will
sink
the
deeper
,
and
grow
the
higher
.
If
we
will
but
keep
a
good
diet
,
and
keep
a
watch
over
our
soules
:
we
shall
be
in
the
Spirit
,
after
afflictions
,
as
men
use
to
be
in
the
body
,
after
agues
or
other
diseases
:
viz:
we
shall
grow
the
faster
,
&
become
much
the
taller
Christians
.
True
Grace
,
like
some
grasse
,
will
grow
the
thicker
,
for
being
trod
upon
.
Before
,
I
was
not
much
afraid
of
affliction
,
when
it
was
coming
:
but
now
,
I
can
be
glad
Before
,
I
took
it
patiently
:
but
now
I
can
take
it
joyfully
.
Before
,
I
trusted
in
God
to
helpe
me
,
because
he
promised
me
:
but
now
,
since
that
he
hath
been
as
good
as
his
word
;
I
am
confident
of
him
,
that
he
will
never
forsake
me
.
I
am
every
way
better
then
I
was
:
and
whereas
sinne
abounded
before
,
now
grace
doth
much
more
abound
:
—
Ab
ipso
ducit
opes
animumque
ferro
.
Our
graces
are
apt
to
loose
their
strength
,
as
our
bodies
use
to
doe
in
the
scurvey
:
and
to
wast
and
consume
away
for
want
of
exercise
.
But
Affliction
makes
us
seek
for
physick
,
to
purge
the
humors
,
and
remove
the
obstructions
:
those
which
hinder
our
growth
in
Christianity
;
will
not
suffer
grace
to
be
nourished
;
but
are
nourished
themselves
by
a
too
plentifull
diet
of
prosperity
.
A
stomack
well
scowred
with
purging
,
will
relish
wholsome
meates
,
much
the
better
a
long
time
after
:
and
a
man's
meat
never
does
him
more
good
,
then
when
he
is
most
hungry
.
If
God
keep
me
a
while
from
the
enjoyment
of
blessings
by
adversity
;
or
the
use
of
blessings
,
and
the
practise
of
good
duties
by
infirmity
of
body
:
when
I
come
to
enjoy
the
blessings
again
;
I
shall
make
better
use
:
and
when
I
come
to
performe
the
duties
I
shall
make
better
work
.
If
my
Affliction
be
persecution
;
my
persecuted
vertues
,
like
spices
beaten
,
will
smell
the
better
.
The
graces
of
my
soule
,
when
my
body
suffers
,
like
sweet
odours
in
a
box
,
when
the
box
is
broken
,
will
goe
the
further
,
and
continue
the
longer
.
Nay
,
by
this
rising
in
grace
by
falling
into
affliction
,
you
may
judge
of
the
soundnesse
and
strength
of
the
Christian
:
for
the
strong
Christian
,
like
the
strong
tree
,
the
more
he●
shaken
in
the
top
(
in
the
boughs
,
in
the
outside
of
his
body
,
or
estate
)
the
more
hearty
he
will
be
at
the
root
,
and
the
better
rooted
at
the
heart
.
And
so
for
the
time
after
,
when
a
man
hath
seen
what
need
,
and
what
use
there
is
of
grace
,
and
the
strength
of
grace
,
in
a
time
of
affliction
:
if
he
have
any
providence
in
him
,
or
if
he
have
his
senses
about
him
;
knowing
how
subject
he
is
to
come
into
the
like
condition
againe
;
it
is
impossible
,
but
he
must
doe
his
utmost
,
and
make
all
the
provision
he
can
,
to
maintaine
himselfe
in
it
.
He
will
endeavour
to
encrease
his
Love
;
that
,
when
all
other
delights
faile
him
,
he
may
delight
himselfe
in
the
Almighty
.
He
will
endeavour
to
encrease
his
Faith
;
that
,
when
God
shall
deferre
to
fulfill
his
promises
,
or
to
heare
his
prayers
;
he
may
not
make
his
sufferings
more
tedious
,
by
making
hast
for
deliverance
.
He
will
endeavour
to
have
a
more
lively
Hope
;
that
when
he
shall
be
quite
deprived
of
things
that
may
be
seen
,
&
have
nothing
at
hand
:
he
may
be
able
to
support
his
spirit
with
the
expectation
of
things
that
are
not
seen
.
Whatsoever
graces
he
found
use
of
,
or
stood
in
need
of
(
if
he
have
but
so
much
nature
as
to
love
himselfe
)
he
will
be
so
farre
from
neglecting
to
furnish
himselfe
of
those
;
that
he
will
study
and
enquire
,
and
labour
all
that
ever
he
can
for
more
.
8.
Afflictions
are
beneficiall
,
because
they
make
us
set
a
greater
price
both
upon
the
goodnesse
of
God
,
and
the
goodnesse
of
his
gifts
and
blessings
(
which
we
have
formerly
undervalued
,
or
not
valued
as
we
should
)
and
so
behave
our selves
with
more
thankfulnesse
,
and
humility
.
The
price
,
and
estimation
of
things
,
is
alwaies
raised
by
the
want
,
and
the
losse
;
(
according
to
what
I
said
before
of
God
.
)
And
we
are
never
so
well
possessed
with
the
opinion
of
the
worth
of
a
thing
;
as
when
we
have
not
the
possession
of
the
thing
.
From
this
alteration
in
judgment
,
proceed
these
fruits
.
First
,
Repentance
of
,
and
secondly
,
Prayer
against
sins
which
before
men
thought
not
of
.
For
while
they
had
what
they
never
prayed
for
,
and
kept
what
they
never
gave
thanks
for
,
and
were
permitted
the
use
of
what
they
abused
by
intemperance
,
and
luxury
:
they
hardly
ever
thought
either
prayer
,
and
thanksgiving
,
to
be
duties
;
or
intemperance
,
and
luxury
to
be
sinnes
(
certainly
,
many
wicked
men
in
their
prosperity
doe
not
,
because
they
see
they
are
never
the
worse
,
or
because
they
have
no
changes
,
Psal:
55.19
.
)
But
now
in
Affliction
,
when
their
blessings
are
taken
away
;
when
they
examine
the
matter
,
and
search
for
the
cause
:
as
soon
as
they
look
back
upon
.
their
own
lives
,
they
find
the
fault
to
be
there
.
Aman
that
looks
back
,
is
like
a
stander
by
;
and
makes
his
own
eyes
serve
for
another
man's
.
In
any
kind
of
work
,
if
I
keep
on
working
,
and
never
stop
to
look
back
;
unlesse
my
hand
be
guided
by
another's
,
I
may
commit
many
faults
(
or
commit
the
same
fault
many
times
)
which
otherwise
I
would
not
doe
;
and
never
perceive
it
.
So
,
if
I
have
a
constant
uninterupted
enjoyment
of
outward
felicity
;
unlesse
there
be
a
speciall
hand
of
God
to
direct
me
;
I
shall
sin
,
and
sinne
,
over
and
over
,
and
never
change
my
conditions
,
till
I
change
my
condition
.
There
is
also
a
third
fruit
of
this
alteration
of
judgment
,
viz:
performance
of
duties
before
omitted
:
as
praysing
of
God's
goodnes
to
all
;
and
giving
thanks
for
his
goodnesse
to
them
:
together
with
a
humble
acknowledgment
of
the
mercy
of
the
Lord
that
giveth
,
and
the
justice
of
the
Lord
that
taketh
away
[
*
](A76967-e53750-b)
*
Job
:
1.21
.
9.
Affliction
(
or
adversity
)
is
benefiicall
.
because
it
makes
men
not
only
to
esteem
of
,
but
use
prosperity
better
.
Like
physick
and
fasting
,
it
clenseth
the
stomack
,
and
begets
a
more
kindly
appetite
,
and
so
makes
a
man
digest
,
and
improve
temporall
blessings
,
to
spirituall
nourishment
.
If
a
man
never
know
,
what
the
bread
and
water
of
affliction
meanes
:
but
alwaies
sit
at
a
full
table
of
worldly
contentments
;
either
by
taking
too
much
,
he
takes
surfeit
;
or
else
by
the
foulenes
of
his
stomack
,
and
a
mind
overcome
with
lusts
,
and
ill
humours
;
his
food
to
turnes
to
choler
,
his
happinesse
to
bitternesse
and
misery
;
and
his
blessings
into
curses
.
Nothing
better
for
such
a
stomack
,
then
,
as
the
Prophet's
words
are
(
however
it
be
displeasing
to
the
palat
,
for
such
things
are
commonly
wholsomest
)
to
be
fed
a
while
with
the
wormwood
of
affliction
,
and
to
have
the
water
of
gall
to
drink
.
10.
Afflictions
are
beneficiall
,
because
they
are
good
,
both
to
make
a
man
have
a
low
esteem
of
himselfe
,
for
his
weaknesse
,
that
he
could
not
helpe
himselfe
in
his
adversity
:
and
to
make
him
abhorre
himselfe
for
his
sinfulnesse
;
that
ever
he
hurted
himselfe
in
his
prosperity
.
Never
such
a
time
to
be
low
in
mine
own
eyes
,
as
when
I
am
so
in
every
ones
else
.
When
a
man
is
upon
the
ground
;
't
is
easy
to
put
his
mouth
in
the
dust
.
When
my
body
is
weaned
from
the
pleasures
of
the
world
;
it
is
the
easier
for
my
soule
to
be
as
a
weaned
child
11.
Afflictions
are
beneficiall
,
because
,
when
they
have
made
us
see
our
own
weaknesse
,
and
wickednesse
;
in
the
next
place
,
they
will
make
us
see
Gods
power
,
and
goodnesse
.
When
our selves
are
odious
,
that
we
cannot
looke
upon
them
:
then
we
will
begin
to
looke
to
our
Maker
.
So
the
Prophet's
expression
is
,
Isaiah
17.7
.
At
that
day
,
sayes
he
(
viz:
when
the
glory
of
Jacob
is
made
thin
,
and
the
fatnesse
of
his
flesh
become
leane
,
vers:
4.
)
a
man
shall
look
to
his
maker
,
and
his
eyes
shall
have
respect
to
the
holy
one
of
Israel
.
Hereupon
there
will
follow
,
First
,
Trust
,
and
relyance
,
and
staying
our selves
upon
God
:
being
now
become
so
weak
,
that
we
cannot
stand
by
our selves
:
and
so
wise
,
as
to
know
that
we
cannot
.
Now
as
the
Apostle
said
(
2
Cor:
1.9
.
)
We
have
the
sentence
of
death
in
our selves
,
that
we
should
not
trust
to
our selves
,
but
in
God
who
raiseth
the
dead
.
Secondly
,
now
that
we
have
seen
our
own
naughtinesse
,
and
Gods
goodnesse
;
a
resolution
to
live
more
free
from
one
,
and
more
worthy
of
the
other
.
The
blunesse
of
a
wound
cleanseth
away
evill
:
so
doe
stripes
the
inward
parts
of
the
belly
,
Prov
20.30
.
12.
Afflictions
(
such
as
persecution
,
and
losses
,
and
poverty
)
are
beneficiall
,
because
they
teach
men
a
great
deale
of
wisedome
:
which
,
being
dearely
bought
,
they
value
the
higher
,
and
keep
the
longer
.
—
Grande
doloris
.
—
Ingenium
est
,
miserisque
venit
solertia
rebus
.
In
the
94
psalme
verse
12
,
chastening
,
and
teaching
,
are
put
together
.
Blessed
is
the
man
whom
thou
chastenest
,
ô
Lord
;
and
teachest
him
out
of
thy
law
.
If
there
be
any
good
mettall
in
us
:
if
there
be
any
sparke
of
grace
,
or
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
or
gift
)
whatsoever
;
we
shall
see
it
then
:
for
Affliction
will
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
*
](A76967-e54270-b)
*
2
Tim
1.6
.
turne
it
up
from
under
the
imbers
,
and
make
it
appeare
.
If
we
be
not
altogether
earthly
:
if
we
be
not
so
dry
,
but
there
is
some
juyce
in
us
:
surely
the
wine-presse
of
affliction
will
squeeze
it
our
Necessity
will
make
fooles
witty
;
&
cowards
,
couragious
.
It
will
make
fooles
writy
:
For
there
is
not
so
silly
a
man
,
nor
creature
;
but
when
he
is
put
to
his
shifts
,
either
by
hunger
,
or
the
pursuit
of
his
enemy
,
or
any
such
other
extremity
;
will
become
witty
,
and
cunning
to
save
his
life
.
So
it
makes
cowards
,
couragious
.
(
and
this
might
be
another
thing
for
which
afflictions
are
usefull
)
Q.
Curtius
said
of
Ariobarzanes
,
[
*
](A76967-e54430-b)
*
Lib
5.
(
whom
Alexander
meeting
in
a
narrow
place
,
by
that
meanes
compelled
to
fight
)
Ignaviam
quoque
necessitas
acuit
,
&
saepe
desperatio
spei
causa
est
.
No
man
bolder
then
a
fearfull
man
,
when
he
leaves
off
to
feare
:
and
no
enemy
like
a
coward
,
when
once
he
begins
to
fight
.
nullus
est
perniciosior
hostis
,
quam
quem
audacem
angustiae
faciunt
.
[
*
](A76967-e54500-b)
*
Lib:
Nat:
Q
cap
:
59.
And
therefore
Aristides
,
when
his
enemy
was
on
this
side
the
bridg
,
over
the
Helespont
and
Themistocles
perswaded
to
cut
down
;
the
bridg
,
that
so
there
might
be
no
way
left
to
retreat
:
would
by
no
means
hearken
to
his
counsell
;
for
,
sayes
he
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
we
bring
them
to
a
necessity
of
fighting
,
they
must
needs
fight
the
better
,
and
the
more
desperatly
,
for
being
desperate
:
rather
make
an
other
bridge
then
doe
so
.
The
Godly
man's
grand
enemy
,
The
divell
,
will
get
but
little
advantage
over
him
by
afflictions
.
Nay
,
on
the
contrary
,
the
godly
man
get's
a
great
deale
of
him
,
both
for
wisedome
,
and
courage
,
whereby
to
defeat
his
policies
,
and
conquer
him
in
his
assaults
.
For
when
I
say
that
wisdome
is
gotten
by
Affliction
;
I
doe
not
mean
wordly
wisdome
only
(
although
there
be
much
of
that
too
to
be
gotten
by
this
meanes
:
and
although
this
were
an
argument
good
enough
ad
hominem
,
as
to
the
wicked
,
who
think
so
as
they
doe
of
the
godly
,
because
of
their
Affliction
.
)
No
,
the
wisedome
which
I
meane
is
spirituall
wisedome
;
craft
,
and
policy
,
to
deale
with
spirituall
[
*
](A76967-e54770-b)
*
Ephes:
6.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
adversaries
;
the
Divell
,
and
principalities
,
and
powers
from
without
:
and
strong
[
a
](A76967-e54840-b)
a
2
Cor:
10.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
lusts
,
and
high
imaginations
from
within
:
a
wisedome
harder
to
be
learnt
,
then
that
other
wisdome
,
&
never
better
learnt
then
under
hard
discipline
in
the
school
of
affliction
.
A
child
cares
not
how
he
goes
,
[
b
](A76967-e54920-b)
b
2
Cor:
10.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
till
he
hath
fallen
:
and
a
man
never
goes
better
,
nor
more
carefully
,
then
after
he
hath
fallen
.
The
readiest
way
,
to
learne
to
ward
a
blow
in
any
place
of
the
body
;
is
to
be
stricken
in
that
place
first
.
When
my
prosperity
,
by
the
divell
's
temptations
,
and
mine
own
lusts
,
hath
proved
my
misery
;
and
my
abused
blessings
have
been
turned
into
curses
;
and
then
I
have
been
soundly
beaten
with
the
rod
of
affliction
:
unless
I
am
given
over
to
folly
,
and
madnesse
,
and
the
non-sense
of
a
reprobate
sense
;
I
must
needs
learne
somewhat
by
it
;
and
forbeare
to
stumble
againe
at
the
same
stone
,
to
be
taken
a
gaine
in
the
same
snare
,
and
receive
a
wound
from
the
same
enemie
in
the
same
place
,
when
it
shall
please
God
to
try
me
againe
with
the
same
prosperity
.
I
said
to
try
me
:
because
,
indeed
,
to
speak
the
truth
,
what
ever
you
think
,
I
count
prosperity
to
a
child
of
God
a
greater
triall
,
then
adversity
.
For
what
boy
,
if
he
were
never
so
wicked
otherwise
,
will
dare
to
be
so
,
while
he
is
under
the
lash
.
The
triall
of
him
is
when
he
is
most
at
liberty
,
and
(
as
he
thinks
)
out
of
his
masters
sight
.
—
Tanta
adeo
cum
res
trepidae
,
Prosperity
is
so
much
more
dangerous
to
me
then
adversity
;
as
a
false
familiar
friend
is
more
dangerous
then
an
open
enemie
.
De
qui
te
me
fie
,
di●u
me
garde
,
sayes
the
French-man
,
from
him
whom
I
trust
,
God
deliver
me
.
'T
is
hard
not
to
be
bitten
by
the
dog
that
uses
to
bite
without
barking
;
not
to
be
overcome
by
the
enemy
that
makes
a
warre
which
he
never
proclaimed
;
and
not
to
be
hurted
by
a
seeming
friend
,
that
holds
a
gift
in
one
hand
,
and
a
sword
in
the
other
.
Prosperity
is
such
a
thing
,
as
either
of
these
three
.
You
shall
be
bitten
,
and
overcome
,
and
hurted
,
insensibly
.
You
shall
be
sold
,
and
made
a
slave
to
the
divell
,
and
be
almost
quite
dead
in
trespasses
and
sinns
,
and
never
know
how
,
nor
which
way
.
Through
prosperity
,
you
are
not
only
drawn
into
sinne
;
but
you
are
made
to
believe
,
that
sinne
is
no
longer
sinne
,
because
prosperity
is
still
prosperity
.
If
Pharaoh
can
detaine
the
children
of
Israel
,
and
be
suffered
to
continue
to
doe
so
:
he
will
doe
so
still
,
and
think
he
may
doe
well
to
doe
so
,
whatever
he
be
commanded
to
the
contrary
.
When
adversity
comes
,
&
I
want
those
things
,
which
while
I
enjoyed
,
I
was
drawn
to
such
and
such
sinns
,
to
which
now
I
am
not
:
By
this
meanes
I
find
out
the
divell
's
methodes
,
[
*
](A76967-e55290-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Eph:
6.11
.
and
tricks
which
he
uses
in
prosperity
.
I
understand
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
manner
of
play
,
and
the
place
where
he
layes
his
snares
;
so
that
I
am
able
to
deale
with
him
now
;
and
I
am
resolved
,
if
ever
I
come
to
be
in
my
former
condition
,
he
shall
never
catch
me
as
he
hath
formerly
done
.
As
it
is
said
of
Christ
,
for
helping
us
in
our
our
resisting
him
(
Heb:
2.18
.
)
that
having
suffered
himselfe
being
tempted
;
he
is
able
to
succour
them
that
are
tempted
:
so
I
may
say
of
our selves
;
for
our
resisting
him
in
his
temptations
,
that
,
having
been
tempted
so
by
him
already
,
we
shall
be
able
to
doe
the
better
also
our selves
,
when
we
are
tempted
next
.
If
by
abstaining
from
such
and
such
meats
,
I
am
not
troubled
with
the
paine
which
I
had
before
when
I
used
them
;
I
may
easily
conclude
what
was
the
cause
;
and
so
by
astaining
from
them
for
the
future
,
prevent
the
disease
.
Sithence
that
now
,
when
I
have
not
so
much
worldly
wealth
,
I
have
not
so
much
worldly
mindedness
:
Sithence
that
now
,
when
I
use
not
so
plentifull
a
diet
,
I
am
not
so
much
inclined
to
lust
:
sithence
that
now
,
either
being
poore
,
by
sobriety
for
want
of
drink
;
or
being
sick
,
or
in
prison
,
by
disuse
of
ill
company
for
having
none
:
I
am
not
drawn
to
the
commission
of
sinnes
,
as
formerly
I
was
:
If
it
shall
please
God
to
put
me
into
my
former
condition
,
I
shall
know
what
to
doe
:
for
I
know
where
the
water
came
in
,
and
will
stop
the
holes
.
If
too
much
meat
were
the
thing
:
I
will
put
a
knife
to
my
throat
.
[
*
](A76967-e55420-b)
*
Prov:
23.2
.
If
to
much
drink
:
I
will
have
a
care
how
I
look
upon
the
wine
when
it
giveth
it's
colour
in
the
cup.
[
a
](A76967-e55440-b)
a
Prov.
23.31
.
I
will
eate
and
drink
for
strength
;
[
b
](A76967-e55460-b)
b
Eccl.
10
,
17.
and
not
for
pleasure
:
and
I
will
use
this
world's
wealth
,
as
if
I
used
it
not
.
If
ill
company
were
the
thing
:
I
will
have
good
company
insteed
of
it
and
if
that
be
not
to
be
had
,
I
will
be
either
alone
,
i.
e
:
without
company
;
or
be
as
if
I
were
,
when
I
am
in
it
.
[
c
](A76967-e55490-b)
c
Tune
praecipue
in
te
ipsum
secede
quum
esse
cogeris
in
turbâ
,
Sen:
Ep:
25.
I
will
either
avoyd
all
occasions
of
sinning
;
or
not
take
them
when
they
are
offered
.
Either
I
will
be
without
that
,
which
being
forced
to
be
without
now
,
I
have
the
lesse
sinne
:
or
,
if
I
cannot
live
without
it
;
I
will
not
be
taken
with
it
so
,
as
to
be
overtaken
with
it
.
Because
now
I
know
which
way
it
hurted
me
;
I
will
take
it
so
,
as
it
shall
hurt
me
no
more
.
13.
Afflictions
are
beneficiall
,
because
when
we
are
afflicted
(
to
speak
a
little
more
particularly
to
what
I
have
already
spoken
in
generall
)
then
is
the
time
for
patience
,
to
wait
upon
God
for
his
mercy
.
When
we
have
obtained
this
(
either
by
deliverance
from
the
Afflictions
,
or
by
being
supplyed
in
them
with
the
graces
of
his
Spirit
)
we
come
first
to
Experience
,
by
which
we
are
assured
that
he
loves
us
truly
for
the
present
:
and
then
we
come
to
Hope
,
by
which
we
are
confident
that
he
will
love
us
for
ever
for
the
future
;
according
to
that
of
the
Apostle
,
Rom.
5
,
3
,
4.
We
glory
in
tribulatioon
also
,
knowing
that
tribulation
worketh
patience
,
and
patience
experience
,
and
experience
hope
:
For
if
my
friend
be
so
much
my
friend
,
as
to
be
my
friend
in
a
time
of
need
and
distresse
;
I
have
no
reason
to
feare
,
that
ever
he
will
forsake
me
.
The
graces
of
the
Spirit
,
which
I
mentioned
,
which
assure
me
of
his
love
for
the
present
;
though
they
may
be
given
at
any
time
,
yet
are
they
most
plentifully
powred
out
,
when
the
vessel
is
most
empty
,
and
needs
them
most
,
viz:
in
a
time
of
Affliction
.
Then
is
the
ministration
of
them
most
liberally
afforded
:
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
one
grace
after
[
*
](A76967-e55800-b)
*
For
in
this
sence
the
word
seemes
to
be
used
2
Cor.
9.10
.
Col.
2.19
.
Eph
4.16
,
another
,
according
as
need
requires
.
Paul
found
it
so
,
and
made
the
same
use
of
it
as
I
speak
of
,
Philip
:
1
,
19
,
For
I
know
(
saies
he
)
that
this
shall
turne
to
my
salvation
through
your
prayer
,
and
the
supply
[
*
](A76967-e55850-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
the
Spirit
of
Jesus
Christ
.
The
chiefest
of
all
those
graces
is
Patience
,
a
most
proper
marke
of
true
Christianity
.
Insomuch
that
the
Gospel
is
called
the
word
of
my
patience
,
Rev:
3.10
.
And
it
is
that
to
which
the
kingdome
of
[
*
](A76967-e55920-b)
*
Or
Heaven
God
herafter
is
more
certainly
assured
,
and
the
kingdome
of
[
a
](A76967-e55960-b)
a
Or
,
of
Grace
Christ
now
more
constantly
a
companion
;
then
victory
is
to
the
valour
,
and
courage
to
the
victory
of
a
Combatant
,
The
Kingdome
and
patience
of
Jesus
Christ
,
Rev:
1.9
.
14.
Last
of
all
(
though
I
doe
not
say
that
this
is
all
that
I
can
say
:
but
because
I
would
not
hold
you
too
long
from
your
own
meditations
)
Afflictions
are
beneficiall
,
because
of
the
comfort
which
we
have
,
not
only
while
we
doe
suffer
them
,
but
for
ever
after
,
even
because
we
have
suffered
them
.
—
Haec
olim
meminisse
juvabit
.
Reader
,
if
thou
wert
never
afflicted
,
thou
canst
not
think
,
what
a
comfort
it
is
,
to
think
of
Afflictions
when
they
are
past
,
and
to
be
able
to
boast
of
them
,
as
a
Souldier
does
of
a
scarre
of
honour
when
he
hath
been
in
a
fight
.
With
what
content
,
and
glorying
,
as
it
were
,
doe
we
heare
people
sometimes
talke
of
such
a
disease
,
or
of
such
a
wound
which
they
have
had
!
how
one
hath
escaped
drowning
,
another
murdering
,
and
another
robbing
:
so
that
't
is
who
can
talk
of
most
dangers
he
hath
been
in
,
and
how
well
he
came
off
;
and
they
would
not
for
any
thing
now
,
but
they
had
had
such
or
such
a
mishhap
.
And
this
they
can
doe
in
a
vain-glorious
Thrasonicall
boasting
;
meerly
out
of
a
pratling
humour
;
and
sometimes
,
it
may
be
,
by
way
of
Complaint
;
accusing
God
,
to
make
an
excuse
for
themselves
,
for
this
or
that
defect
in
the
exercise
of
piety
.
If
men
that
have
no
cause
,
doe
so
out
of
a
principle
of
pride
:
doubtlesse
,
such
as
have
cause
,
may
doe
so
out
of
a
principle
of
grace
,
and
a
sense
of
the
benefit
which
they
still
enjoy
,
from
the
afflictions
which
they
have
suffered
;
being
able
to
say
truly
,
It
is
good
for
us
that
we
have
been
afflicted
.
The
truth
is
,
either
I
will
glory
of
my
afflictions
;
or
I
will
not
glory
at
all
.
For
if
I
should
glory
of
my
prosperity
,
every
wise
man
would
laugh
at
me
:
even
as
much
as
he
would
at
a
souldier
,
that
should
brag
that
he
had
never
been
in
a
skirmish
:
or
a
sea-man
,
that
should
expect
to
be
commended
,
for
that
he
had
never
been
in
a
storme
.
I
cannot
glory
of
my
being
in
that
condition
,
which
he
may
mannage
,
who
hath
neither
courage
,
nor
hope
,
nor
patience
:
no
more
then
a
souldier
should
,
of
being
in
such
a
place
,
which
a
coward
may
manage
,
as
well
as
any
other
.
'T
is
not
the
constancy
of
my
happinesse
,
that
commends
me
.
And
therefore
,
if
I
boast
of
any
thing
(
with
Saint
Paul
)
I
will
not
boast
of
my
strength
,
but
mine
infirmities
:
or
if
I
doe
boast
of
my
strength
,
it
shall
be
of
my
strength
in
my
infirmities
:
for
none
but
such
is
worth
a
boasting
of
.
But
yet
I
must
tell
you
,
I
will
boast
only
so
,
as
a
man
may
boast
of
an
excellent
gift
,
which
he
hath
received
of
his
friend
.
For
that
which
I
call
my
strength
,
was
not
my
own
but
Gods
:
and
what
have
I
,
which
I
have
not
received
of
him
?
1
Cor:
4.7
.
So
then
will
I
boast
,
and
so
will
I
let
another
commend
me
,
and
so
will
I
commend
another
;
and
God
shall
have
the
less
glory
.
For
certainly
,
it
cannot
but
be
a
credit
to
a
man
,
to
have
had
many
Afflictions
,
and
to
have
been
not
only
not
the
worse
,
but
the
better
for
them
:
To
love
his
master
the
more
,
for
sparing
him
the
less
:
To
have
fought
a
long
time
,
and
to
have
had
many
temptations
to
yeeld
;
and
yet
to
keep
his
old
ground
,
his
first
Faith
,
[
*
](A76967-e56400-b)
*
Tim:
4
:
7.
and
love
,
[
a
](A76967-e56420-b)
a
Rev:
2
4.
and
a
good
conscience
.
[
b
](A76967-e56440-b)
b
1
Tim
1.19
.
Such
a
one
,
if
men
did
rightly
judge
of
things
,
would
not
only
be
talked
of
with
commendation
,
but
poynted
at
with
admiration
,
whethersoever
he
went
,
—
Digito
monstrari
&
dicier
hic
est
:
Even
as
those
Saints
in
the
Revelation
are
by
the
Elder
,
chap
:
7
,
vers:
13.14
.
Where
observe
,
how
he
takes
a
delight
to
boast
of
them
;
asking
,
as
if
he
did
not
know
,
What
are
those
which
are
arayed
in
white
robes
?
and
whnce
came
they
?
and
then
,
answering
himselfe
,
These
are
they
which
came
out
of
great
tribulation
,
and
have
washed
their
robes
and
have
made
them
white
in
the
bloud
of
the
Lamb.
The
Apostle
James
allowed
a
rich
man
,
to
glory
[
*
](A76967-e56570-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rendred
rejoyce
in
his
abasement
,
Jam
:
1
,
9
,
10.
Thus
you
see
,
that
Afflictions
are
so
farre
from
being
(
as
they
are
thought
to
be
)
miseries
,
or
any
thing
hurtfull
;
that
they
are
rather
indeed
mercies
,
and
very
beneficiall
:
so
that
they
make
our
condition
exceedingly
blessed
.
And
therefore
,
insteed
of
pitying
any
man
that
is
afflicted
,
I
will
boldly
say
with
Eliphaz
,
and
care
not
who
heares
me
,
Behold
,
happy
is
the
man
whom
the
Lord
correcteth
:
therefore
despise
not
thou
the
chasttening
of
the
Almighty
:
Job
5.17
.
For
what
hinderance
can
Afflictions
be
to
mirth
,
if
they
are
so
beneficiall
?
How
many
things
could
I
name
,
which
although
they
are
painfull
,
yet
because
they
are
known
to
be
beneficiall
,
men
endure
with
joy
!
Be
glad
then
,
O
ye
righteous
,
&
rejoyce
in
the
Lord
,
in
the
mid'st
of
your
greatest
Afflictions
.
If
Paul
could
rejoyce
in
his
Afflictions
,
because
he
had
done
so
much
good
to
others
other
wayes
(
1
Thes:
3
,
7
,
Therefore
brethren
,
we
are
comforted
over
you
in
all
our
affliction
,
&
distresse
,
by
your
faith
)
why
cannot
we
rejoyce
in
,
and
after
,
and
for
our
Afflictions
;
when
even
the
Afflictions
themselves
doe
so
much
good
to
our selves
.
Certainly
,
we
can
,
and
doe
,
and
will
rejoyce
.
4.
Reason
why
the
Afflictions
of
the
godly
in
this
world
,
neither
are
miseries
,
nor
are
to
be
so
accounted
by
them
,
is
,
because
of
the
inestimable
amends
,
which
is
certainly
made
after
a
very
few
minutes
,
in
a
better
world
,
For
if
we
suffer
we
shall
also
reign
.
[
*
](A76967-e56970-b)
*
And
so
those
words
Rom:
8.17
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
per
haps
)
may
well
be
rendred
thus
,
for
as
much
as
we
suffer
with
him
,
that
we
may
be
glorified
with
him
.
You
cannot
deny
the
consequence
:
for
I
have
it
of
the
Apostle
,
2
Tim:
2.12
.
The
greatest
burden
must
needs
be
light
in
the
ballance
,
that
hath
such
an
exceeding
weight
[
*
](A76967-e57060-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Cor.
14.17
.
of
glory
laid
against
it
:
Which
made
Moses
,
and
the
rest
of
the
faithfull
in
the
old
Testament
,
beare
their
burdens
so
cheerfully
as
they
did
:
as
knowing
whether
they
went
with
them
.
Moses
(
as
't
is
said
,
Heb:
11
:
25
,
26
,
)
Freely
chose
rather
to
suffer
Affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sinne
for
a
season
:
esteeming
the
reproach
of
Christ
greater
riches
,
then
the
treasures
of
Egypt
:
for
he
had
respect
unto
the
recompence
of
the
reward
.
What
is
a
little
short
paine
of
a
purge
,
or
a
vomit
,
or
a
letting
bloud
:
in
comparison
of
a
long
lasting
health
?
He
were
a
very
foole
,
who
would
not
be
not
only
contented
,
but
glad
,
to
have
no
fruit
at
all
this
yeare
,
when
every
one
else
hath
a
great
deale
:
upon
condition
to
have
a
great
deale
next
yeare
,
when
few
besides
have
any
.
Doe
but
have
a
little
patience
,
and
stay
till
the
Lord
come
;
and
all
will
be
well
.
I
will
use
James
his
words
to
you
,
chap
:
5
,
7
,
Be
patient
therefore
brethren
unto
the
comming
of
the
Lord
:
Behold
the
husbandman
waiteth
for
the
precious
fruit
of
the
earth
,
&
hath
long
patience
for
it
untill
he
receive
the
early
&
latter
raine
.
Let
it
not
be
said
,
any
man
shall
have
more
patience
for
a
temporall
,
then
you
can
have
for
an
eternall
reward
.
5.
The
Afflictions
of
the
godly
are
not
miseries
,
because
for
the
most
part
(
I
mean
Afflictions
,
which
are
chiefly
counted
such
by
the
wicked
in
their
objections
,
to
whome
I
direct
my
answer
)
they
are
arrows
that
will
reach
,
or
at
most
kill
,
no
further
then
the
body
:
which
is
a
thing
they
doe
not
reckon
so
much
of
.
Neither
,
indeed
is
it
a
jewell
of
such
a
price
;
as
that
a
man
should
be
miserable
presently
,
as
soon
as
it
is
crack'd
.
Rather
they
count
it
a
happinesse
for
the
soule
:
and
consequently
no
misery
to
them
.
For
a
man
would
willingly
be
miserable
,
as
the
world
accounts
misery
,
in
the
worst
part
;
to
be
happy
in
the
best
,
which
is
happinesse
indeed
.
Many
times
,
it
is
the
way
to
be
so
;
as
it
is
many
times
a
meanes
of
preserving
the
vitall
parts
of
the
body
within
,
to
make
a
wound
in
one
of
the
others
without
.
The
body
is
as
a
prison
,
or
manicle
,
to
the
soule
.
Quod
equidem
non
aliter
aspicio
,
quam
vinculum
libertati
meae
circundatum
,
said
a
heathen
.
[
*
](A76967-e57530-b)
*
Sene-Epist
:
65.
And
will
a
prisoner
count
it
a
misery
;
if
his
ma●icles
be
loosned
;
or
his
prison
,
or
the
walls
thereof
goe
to
decay
;
whereby
there
may
be
hopes
of
escaping
?
Nay
,
the
body
,
in
this
condition
it
is
now
in
;
till
it
be
well
purged
,
and
resined
,
and
made
fit
for
such
an
inhabitant
as
the
soule
is
;
is
not
only
troublesome
,
but
hurtfull
to
the
soule
.
—
Noxia
corpora
tardant
Terrenique
hebetant
artus
.
[
*
](A76967-e57690-b)
*
Virgil
:
The
bodies
of
clay
hanging
about
the
Soule
,
are
like
so
much
dirt
hanging
about
the
wings
of
a
bird
;
and
will
not
suffer
it
to
fly
like
a
bird
to
the
mountaine
,
Psal:
11.1
.
Hath
the
soule
reason
to
be
heavier
,
for
that
it
is
the
lighter
?
Or
,
will
any
thing
that
is
hurted
by
another
thing
,
be
the
worse
,
because
that
thing
is
hurted
?
Or
,
may
I
be
counted
miserable
,
when
that
is
not
well
,
which
the
better
it
is
,
I
am
(
commonly
)
the
worse
?
Certainly
,
it
cannot
be
.
Unlesse
the
Soule
were
improv'd
by
the
accession
of
things
corporeall
,
more
then
it
is
;
it
cannot
be
so
much
impaired
by
the
want
.
But
the
improvement
it
hath
from
thence
,
is
but
little
.
For
commonly
,
when
there
is
a
diminution
of
the
things
of
the
body
:
there
is
as
great
an
addition
of
the
things
of
the
Soule
.
Now
,
as
I
said
before
,
those
Afflictions
of
the
godly
,
which
the
wicked
talke
so
much
of
,
and
for
which
they
account
their
condition
so
miserable
;
are
so
farre
from
adding
[
*
](A76967-e57910-b)
*
Phil:
1
16.
to
the
bands
of
the
Soule
;
that
they
are
the
usuall
meanes
to
release
her
of
them
;
and
have
no
power
,
but
upon
the
bands
themselves
.
A
skilfull
workman
will
knock
off
the
band
of
a
thing
,
and
doe
the
thing
no
hurt
at
all
.
And
so
God
can
doe
a
man's
body
hurt
:
and
yet
doe
him
no
hurt
at
all
.
Nay
,
if
God
love
a
man
;
he
will
punish
his
body
in
this
day
of
his
own
;
that
his
Spirit
may
be
saved
in
that
day
of
the
Lord
.
Like
a
fencing
master
,
or
one
that
fights
in
love
;
he
never
strikes
at
the
vitall
parts
.
Or
if
he
does
,
't
is
but
with
a
blunt
weapon
:
as
intending
not
to
kill
,
but
to
teach
the
Combatant
.
His
blow
shall
make
him
smart
;
so
as
it
shall
not
easily
be
forgotten
:
but
it
shall
be
in
such
a
place
,
where
it
may
be
easily
cured
.
Cured
,
I
say
,
either
living
,
or
dying
;
which
is
all
one
both
to
him
,
to
whom
all
doe
live
:
and
to
the
man
also
,
to
whom
to
live
long
,
is
but
so
much
losse
,
unlesse
so
far
as
it
is
Christ
;
and
to
dye
betime
,
advantage
.
I
say
,
the
Soule
of
a
godly
man
,
being
a
Spirit
by
nature
;
and
being
spirituall
by
grace
;
is
out
of
gun-shot
,
for
ought
that
any
thing
in
the
world
can
doe
to
it
.
God
,
who
is
able
,
is
unwilling
:
And
the
divell
,
and
the
world
,
who
are
willing
,
are
unable
.
The
divell
though
he
be
a
spirit
;
is
no
more
able
to
hurt
this
spirit
,
then
one
body
is
to
hurt
an
other
,
when
it
is
armed
:
as
the
spirit
is
throughout
,
even
with
a
whole
suit
[
*
](A76967-e58190-b)
*
Eph:
6.13
.
(
or
panoplia
)
of
spirituall
armes
.
The
world
,
whether
malicious
men
,
or
worldly
crosses
,
or
sicknesse
,
or
poverty
,
or
persecution
,
is
not
able
to
reach
it
.
I
may
say
to
any
of
these
,
as
the
Philosopher
did
to
the
Tyrant
,
Tundis
vasculum
Anaxarchi
,
non
Anaxarchum
.
Knock
,
and
beat
,
and
doe
your
worst
.
Though
you
break
the
casket
in
a
thousand
pieces
;
you
shell
never
be
able
to
hurt
the
jewel
in
the
least
manner
.
Beat
upon
the
outside
(
the
body
)
as
you
will
,
you
doe
but
make
that
which
is
within
the
stronger
:
for
now
the
bloud
,
and
the
spirits
,
retire
to
the
heart
,
and
so
to
the
soule
;
which
by
this
meanes
will
take
heart
,
and
gather
spirit
,
and
prove
the
stronger
.
'T
is
true
.
If
a
wicked
man
be
not
well
in
his
body
;
he
is
not
well
in
any
part
.
If
his
out-workes
be
taken
,
he
can
hold
out
no
longer
.
His
soule
is
the
most
diseased
part
:
and
therefore
will
be
sure
to
suffer
most
;
being
also
least
able
to
beare
it
.
He
is
rotten
at
the
core
.
His
heart
neither
is
sound
,
nor
ever
was
.
It
was
alwaies
the
weakest
spoke
in
the
wheele
(
though
you
never
heard
hard
it
creak
,
and
though
you
might
think
it
strong
enough
)
even
then
when
his
body
had
health
enough
,
and
God
did
grant
his
desire
in
those
things
.
As
the
Psalmist
says
,
Psal:
106
,
15
,
God
gave
him
his
request
:
but
sent
leannesse
into
his
soule
.
If
his
soule
were
so
bad
in
prosperity
;
it
must
needs
be
worse
in
adversity
.
For
then
all
the
ill
humours
run
to
it
:
as
they
use
to
doe
to
a
weak
,
or
diseased
member
:
And
his
sinns
,
which
he
hath
formerly
committed
,
like
so
many
dogs
,
when
they
see
another
dog
beaten
;
come
every
one
of
them
not
to
helpe
,
but
to
opresse
the
weaker
side
.
The
pleasures
which
he
hath
loved
,
and
us'd
:
the
creatures
which
he
hath
loved
,
and
abused
:
the
divell
,
whom
he
hath
not
loved
,
but
obeyed
:
when
the
body
is
hindered
from
being
any
longer
serviceable
to
such
purposes
;
like
enemies
made
to
be
friends
,
or
friends
restrained
from
being
enemies
,
only
with
gifts
&
complyance
;
will
be
all
ready
to
fly
in
his
face
,
and
testifie
against
him
all
that
ever
he
did
.
Now
,
it
is
otherwise
with
a
godly
man
.
For
if
one
part
be
afflicted
,
he
shall
have
amends
presently
made
in
the
other
.
If
the
outward
man
[
*
](A76967-e58590-b)
*
though
our
outward
man
pere●h
yet
the
inward
man
is
renewed
day
by
day
,
2
Cor:
4.16
.
be
weak
;
he
hath
not
therefore
lost
his
strength
for
the
inward
man
,
viz:
the
soule
(
and
the
soule
of
a
man
is
the
man
)
hath
so
much
the
more
.
What
ever
else
failes
,
his
heart
shall
never
faile
him
;
because
he
depends
upon
God
,
who
never
failes
of
his
word
,
and
hath
promised
to
strengthen
the
heart
of
those
that
depend
upon
him
,
Psal:
27
,
14
,
Wait
on
the
Lord
:
be
of
good
courage
,
and
he
shall
strengthen
thine
heart
:
wait
,
I
say
,
on
the
Lord
.
And
,
indeed
,
herein
hath
the
godly
man
a
great
advantage
above
the
wicked
.
For
the
wicked
man's
care
being
for
the
body
,
which
is
not
able
to
live
without
the
soule
:
his
care
,
and
trouble
must
needs
be
the
more
;
in
regard
that
those
things
which
the
body
needs
,
are
so
many
,
and
so
hard
to
be
supplyed
.
But
the
godly
man's
care
is
chiefly
for
the
soule
;
which
can
live
without
the
body
,
and
upon
such
things
as
the
poorest
man
may
buy
;
&
a
little
will
serve
to
maintaine
it
.
If
it
be
but
a
bare
Hope
;
it
will
make
a
shift
to
live
with
that
.
So
that
a
godly
man
is
so
much
lesse
miserable
in
affliction
then
a
wicked
man
;
as
a
man
that
hath
a
little
appetite
,
is
less
miserable
in
a
time
of
famine
,
then
he
that
is
a
great
eater
.
The
food
of
the
soule
,
is
his
food
:
and
that
can
be
gotten
at
any
time
,
and
more
plenty
of
it
,
when
there
is
least
of
the
other
food
.
If
God
give
the
godly
weaknesse
of
body
;
he
will
be
sure
to
give
them
strength
of
soule
,
Ps:
138
,
3
,
In
the
day
when
I
cryed
,
thou
answeredst
me
:
&
strengthned'st
me
with
strength
in
my
soul
.
Perhaps
,
he
cried
to
him
for
strength
of
body
,
or
for
power
against
his
enemie
,
and
had
it
not
.
But
he
had
that
which
was
as
good
:
God
strengthned
him
with
strength
in
his
soule
.
God
is
more
then
a
Father
to
us
,
if
we
trust
in
him
:
For
he
will
not
only
,
when
we
aske
an
egge
,
not
give
us
a
scorpion
;
but
when
like
foolish
children
(
as
many
times
we
doe
)
we
aske
for
a
scorpion
,
he
will
give
us
an
egge
.
[
*
](A76967-e59080-b)
*
Luk:
11.12
.
Nay
,
he
will
not
only
give
us
better
then
what
we
aske
for
,
when
we
aske
for
that
which
is
not
good
:
[
*
](A76967-e59090-b)
*
Who
is
able
to
doe
exceeding
abundantly
above
all
that
we
aske
or
think
,
according
to
the
power
that
worketh
in
us
,
Eph:
3
,
20.
but
he
will
give
us
(
being
as
willing
to
give
,
as
he
is
able
,
)
farre
above
what
we
aske
,
or
are
able
to
aske
,
or
thinke
.
God
is
never
behind
hand
with
his
children
.
He
will
one
way
or
other
make
it
good
.
Either
they
shall
have
mony
,
or
mony-worth
still
.
If
he
strike
them
with
one
hand
,
he
will
stroak
them
with
the
other
:
and
they
shall
never
have
a
purge
for
their
bodies
;
but
they
shall
have
a
cordiall
for
their
soules
.
If
they
be
in
poverty
,
and
,
as
the
Apostle
saies
,
(
2
Cor:
4.8
,
9.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
perplexed
,
or
to
seek
of
a
plentifull
supply
of
maintainance
:
yet
shall
they
not
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cleane
out
of
cash
,
altogether
helples
.
The
way
wherein
God
usually
supplies
them
,
and
makes
amends
for
their
sufferings
,
is
that
which
I
have
already
mentioned
,
viz:
If
their
bodies
be
in
trouble
,
their
soules
shall
be
at
ease
.
Psal:
25.13
,
His
soule
shall
dwell
at
ease
:
and
his
seed
shall
inherit
the
earth
.
So
long
as
that
is
well
:
For
the
other
,
if
it
be
not
well
,
they
are
able
to
beare
it
.
And
therefore
is
it
,
that
they
take
so
much
care
of
the
soule
,
and
so
little
care
of
the
body
.
For
their
prayers
are
not
so
much
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
may
not
labour
(
or
be
sick
,
or
weak
)
in
their
bodies
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
be
not
so
in
their
soules
,
(
as
it
is
in
the
Epist:
[
*
](A76967-e59430-b)
*
Consider
him
that
endured
such
contradiction
of
sinners
against
himselfe
,
lest
ye
be
wearied
and
faint
in
your
minds
,
(
or
soules
.
)
to
the
Heb:
cap
12.3
.
)
and
in
that
they
are
most
sure
to
be
heard
.
Though
in
their
bodies
,
they
be
never
so
ill
,
&
ready
to
dye
:
yet
in
their
soules
they
shall
be
well
,
&
their
heart
shall
live
,
Psal:
69
,
32
,
Your
heart
shall
live
that
seek
God
.
And
so
long
as
't
is
so
,
they
care
not
.
They
are
well
enough
preserved
from
evill
,
if
their
soules
be
preserved
.
The
Lord
shall
preserve
thee
from
all
evill
:
he
shall
preserve
thy
soule
:
Psal:
121.7
.
God
may
suffer
their
hungry
bodies
many
times
to
continue
empty
:
yet
he
will
be
sure
to
fill
their
hungry
soules
with
goodnes
.
The
Lord
will
not
suffer
the
soule
of
the
righteous
to
famish
:
but
he
casteth
away
the
substance
of
the
wicked
,
Prov:
10.3
.
Indeed
,
the
wicked
man's
soule
(
who
maketh
himselfe
rich
,
and
yet
hath
nothing
,
Prov:
13.7
.
)
according
to
what
was
said
in
the
Scripture
last
cited
,
in
his
greatest
plenty
,
is
poorest
;
so
that
he
starves
(
as
they
say
)
in
the
Cooks
shop
.
In
the
fulnesse
of
his
sufficiency
he
shall
be
in
straits
,
every
hand
of
the
wicked
shall
come
upon
him
,
Job
20.22
.
Insomuch
that
he
may
very
well
use
the
words
of
the
Poet
—
Inopem
me
copia
facit
.
But
it
is
cleane
contrary
with
the
godly
.
For
if
God
have
not
of
his
goonndes
,
prepared
abundance
of
goods
for
the
poore
godly
man
:
yet
hath
he
of
his
mercy
prepared
abundance
of
his
goodnesse
for
him
,
Psal
63.10
.
If
he
have
not
the
blessings
of
the
earth
;
yet
he
shall
be
blessed
upon
the
earth
.
The
Lord
will
preserve
him
,
and
keep
him
alive
,
he
shall
be
blessed
upon
the
earth
,
and
thou
wilt
not
deliver
him
unto
the
will
of
his
enemies
,
Psal:
41.2
.
You
never
saw
him
forsaken
,
no
nor
his
seed
after
him
,
although
they
beg
their
bread
.
Neither
shall
you
often
see
them
beg
their
bread
:
D.
Hammond
would
have
to
be
meant
by
the
righteous
man
,
viz:
a
mercifull
man
,
and
one
that
is
charitable
,
and
free
to
the
poore
:
For
you
shall
seldome
see
such
mens
families
goe
to
decay
,
and
their
children
a
begging
.
And
so
likewise
,
you
shall
never
know
such
people
as
they
,
not
satisfied
:
though
they
have
never
so
little
:
which
is
all
one
,
as
if
they
had
never
so
much
.
Even
in
the
dayes
of
famine
they
shall
be
satisfied
,
Ps:
37.19
.
Satisfied
;
and
that
abundantly
:
if
not
with
the
fatness
of
their
own
houses
;
with
the
fatness
of
God's
house
,
which
is
farre
sweeter
,
Psal.
36
,
8
,
They
shall
be
abundantly
satisfied
with
the
fatness
of
thy
house
:
and
thou
shalt
make
them
drink
of
the
rivers
of
thy
pleasures
.
In
somuch
that
if
I
should
say
,
They
shall
never
be
in
want
,
because
God
is
he
that
provides
for
them
,
(
as
David
says
,
Psal:
23
,
1
,
The
Lord
is
my
shepheard
I
shall
not
want
.
)
I
should
speak
truth
;
although
you
should
say
,
that
they
are
miserably
poore
,
and
in
want
of
all
things
.
For
it
will
be
true
,
either
in
this
sence
,
viz:
that
though
they
want
all
things
,
that
seem
to
the
eye
of
a
worldly
man
to
be
necessary
and
good
:
yet
they
want
nothing
that
is
good
indeed
,
and
that
which
God
knowes
to
be
good
for
them
,
They
that
seek
the
Lord
shall
not
want
any
good
thing
:
and
Psal:
84
,
11
,
No
good
thing
will
he
withhold
from
them
that
walk
uprightly
,
Psal
;
34.10
.
Either
God
hedges
them
about
so
with
his
blessings
,
so
that
nothing
can
break
in
upon
them
to
hurt
them
,
as
he
did
Job
,
Job
1.10
.
[
*
](A76967-e60040-b)
*
Hast
not
thou
made
a
hedge
about
him
and
about
his
house
,
and
about
all
that
he
hath
one
every
side
?
Or
he
hedges
up
their
waies
with
punishments
,
so
that
they
cannot
goe
on
,
Job
19.8
,
[
a
](A76967-e60090-b)
a
He
hath
fenced
up
my
way
that
I
cannot
passe
,
and
he
hath
set
darknesse
in
my
paths
.
At
such
a
time
,
when
their
way
is
not
right
before
them
,
nor
safe
unto
them
,
and
when
they
had
better
be
stopped
then
suffered
to
goe
.
)
Or
else
in
this
sense
,
viz:
(
as
I
said
before
)
because
they
can
be
satisfied
,
and
contented
,
in
any
condition
:
as
being
able
to
live
very
well
in
it
,
whatever
it
be
;
neither
troubled
with
sorrow
,
that
it
is
not
,
nor
with
care
,
that
it
may
be
better
.
He
that
loves
course
fare
,
and
can
live
upon
that
,
as
well
as
upon
better
:
will
not
be
displeased
,
because
he
hath
not
better
provided
;
&
scornes
to
be
sad
for
the
want
of
it
.
He
that
cares
not
for
a
thing
which
he
hath
not
;
does
not
want
it
,
though
he
hath
it
not
.
When
I
have
no
use
for
a
penny
,
I
cannot
so
well
be
said
to
want
it
;
as
when
I
would
have
it
to
spend
.
A
godly
man
,
if
he
have
never
so
little
,
does
not
want
more
,
because
he
cares
not
to
have
ony
more
:
and
so
he
is
more
rich
,
then
the
richest
wicked
man
;
who
hath
never
enough
,
if
he
have
never
so
much
.
A
wicked
man
cannot
be
without
this
,
or
that
besides
,
when
he
hath
most
;
and
he
must
desire
it
,
and
he
cannot
get
it
;
for
every
thing
he
cannot
have
.
He
is
still
without
this
,
or
that
,
to
helpe
him
,
and
hath
alwaies
a
hole
to
fill
.
A
godly
man
may
say
to
wicked
men
,
when
they
object
poverty
to
him
,
as
M.
Cato
does
in
A.
Gellius
,
cap
:
22
,
vitio
mihi
vertunt
,
quia
multis
egeo
:
at
ego
illis
,
quia
nequeunt
egere
.
I
may
say
,
and
say
truely
.
Only
he
that
can
want
,
does
not
want
;
and
he
that
cannot
,
does
.
You
tell
me
that
a
godly
man
wants
these
,
and
these
things
,
which
the
wicked
man
hath
:
but
I
tell
you
,
he
can
no
more
be
said
to
want
them
,
then
a
Butcher
may
be
said
to
want
Homer
(
or
such
another
thing
)
because
his
disposition
is
such
,
that
he
makes
no
reckoning
;
and
his
manner
of
life
is
such
,
that
he
makes
no
use
of
those
things
which
you
usually
mean
.
'T
is
but
only
necessary
things
,
that
he
cares
for
:
And
those
are
not
many
.
But
one
thing
is
necessary
:
and
that
he
hath
chosen
,
viz:
the
better
part
.
And
therefore
,
if
he
have
nothing
at
all
of
other
things
;
he
does
not
want
,
neither
is
there
any
thing
wanting
,
which
might
make
him
rich
enough
;
or
by
absence
whereof
,
his
riches
should
be
said
to
be
deficient
.
A
body
is
not
maimed
,
unless
it
have
lost
a
principall
part
.
Only
privative
defects
discommend
a
thing
:
and
not
those
that
are
negative
.
When
we
say
,
there
is
nothing
wanting
to
such
or
such
a
creature
,
or
thing
that
a
man
hath
made
;
we
meane
,
that
it
hath
all
that
belongs
necessarily
to
it
.
We
speak
not
of
such
things
,
as
may
be
added
for
complements
,
or
ornaments
,
or
the
like
(
such
as
are
those
things
usually
,
wherein
wicked
men
excell
the
godly
.
)
Even
so
it
is
,
When
we
say
that
a
godly
man
wanteth
nothing
.
For
though
in
regard
of
unnecessary
goods
,
he
be
as
having
nothing
:
yet
in
regard
of
others
,
he
is
as
if
he
possessed
all
things
.
He
wants
nothing
that
is
necessary
,
either
for
his
glorifying
of
God
(
being
able
to
doe
that
best
even
in
,
and
by
his
afflictions
)
or
for
God's
glorifying
of
him
,
and
making
him
happy
:
having
God
himselfe
for
his
portion
,
and
supply
of
his
wants
;
who
is
abundantly
sufficient
at
all
times
,
for
all
persons
,
in
all
conditions
.
As
long
as
he
hath
him
;
whether
he
have
more
or
less
of
other
things
,
he
hath
all
alike
,
and
he
is
all
alike
.
No
changes
make
him
change
,
unless
it
be
to
better
;
and
that
he
often
is
,
when
he
seemes
worse
.
In
the
want
of
temporall
goods
,
his
condition
is
so
much
better
then
a
wicked
man's
:
as
that
son's
condition
,
to
whom
his
father
allowes
but
little
in
his
minority
,
but
meanes
to
give
him
a
great-estate
,
when
he
coms
to
be
of
age
,
&
denies
him
nothing
what
is
fitting
in
the
mean
time
;
is
better
then
his
,
who
hath
all
his
mony
given
him
before
hand
,
and
all
his
portion
in
his
hand
before
his
time
.
If
it
pleaseth
my
heavenly
Father
to
have
it
so
:
I
shall
be
glad
,
if
I
have
not
my
portion
,
till
I
come
home
.
If
I
had
it
,
I
should
mispend
it
.
Therefore
,
let
it
alone
.
'T
is
in
a
good
hand
:
a
hand
that
is
close
enough
to
keep
it
,
and
open
enough
to
bestow
it
,
when
time
shall
serve
.
He
that
is
of
this
good
mind
,
will
make
any
condition
good
enough
.
For
the
minde
it
is
,
that
does
all
,
for
matter
of
rejoycing
,
or
grieving
,
in
any
condition
.
If
that
be
rightly
disposed
(
as
it
mostly
is
in
a
godly
man
)
let
every
thing
goe
how
it
will
,
nothing
shall
goe
amiss
.
For
instance
,
a
contented
mind
(
which
of
all
others
is
best
disposed
for
joy
)
keeps
the
soule
in
the
same
posture
,
let
things
without
turne
how
they
will
;
by
keeping
Afflictions
from
piercing
any
further
then
the
body
.
For
if
I
am
contented
,
they
shall
be
there
;
they
will
stay
there
,
and
goe
no
further
.
But
if
I
strive
and
storme
,
and
tumble
;
I
shall
but
tye
my selfe
faster
in
the
snare
;
and
like
an
unruly
prisoner
,
make
my
imprisonment
straighter
,
by
impatience
for
liberty
.
The
arrows
which
I
shoot
towards
heaven
in
discontent
,
will
fall
back
againe
upon
my
own
pate
;
and
I
shall
have
two
afflictons
now
for
one
.
Whereas
,
if
my
mind
had
been
according
to
God's
will
,
God's
will
had
been
according
to
my
mind
,
and
I
had
suffered
but
in
one
part
of
me
:
Now
that
my
minde
is
not
right
&
will
not
agree
with
,
nor
endure
to
be
yoaked
to
the
condition
from
which
it
cannot
be
separated
;
I
must
suffer
in
both
,
and
,
like
the
Oxe
that
draweth
back
,
endure
so
much
the
more
paines
,
as
I
endeavour
to
endure
lesse
,
and
be
doubly
afflicted
.
The
mind
of
a
man
is
such
a
thing
,
that
,
as
it
is
thus
or
thus
disposed
,
will
make
him
miserable
in
the
greatest
happinesse
,
and
happy
in
the
greatest
misery
.
He
that
is
of
a
merry
heart
,
hath
a
continuall
feast
(
Prov:
15
,
15
,
)
even
when
he
hath
no
meat
to
eate
.
Happinesse
depends
as
much
upon
the
condition
of
my
manners
;
as
upon
the
manner
of
my
condition
Sui
cuique
mores
fingunt
fortunam
,
[
*
](A76967-e61110-b)
*
Cicer
Ep.
2
ad
Brutum
Every
man's
conditions
make
his
condition
.
'T
is
not
so
much
the
condition
of
the
things
without
thee
,
and
without
thy
power
(
thy
fortune
,
and
thy
estate
)
as
of
the
things
that
are
,
within
thee
,
and
within
thy
power
,
thy
mind
,
and
thy
passions
;
which
will
render
thee
(
or
for
which
thou
maiest
be
said
to
be
)
happy
,
or
unhappy
.
The
worst
newes
is
no
sad
newes
,
unlesse
I
grieve
:
and
the
best
newes
is
no
joyfull
newes
,
unless
I
rejoyce
to
hear
it
.
Things
are
good
,
or
bad
,
to
me
,
as
my
mind
is
.
According
as
I
take
them
,
so
they
take
me
.
As
the
old
proverb
is
't
is
every
one
as
he
likes
.
So
long
as
I
keep
the
Poet's
rule
,
—
mihires
,
non
me
rebus
submittere
conor
i
:
e
:
so
long
as
endeavour
to
make
all
things
subject
to
my selfe
,
&
submit
my selfe
to
nothing
;
I
will
be
sad
for
nothing
&
I
will
be
merry
with
any
thing
.
I
can
frame
any
thing
to
my
mind
,
if
I
can
frame
my
mind
to
any
thing
:
and
if
I
can
frame
my
mind
to
any
thing
,
I
shall
be
sad
for
nothing
.
If
the
condition
of
things
be
the
same
;
yet
if
the
conditions
of
the
persons
,
or
the
temper
of
the
same
man
be
different
:
one
will
be
happy
,
and
the
other
miserable
;
and
the
same
man
will
be
miserable
,
and
happy
,
with
the
same
condition
.
'T
is
not
so
much
the
difference
of
conditions
(
or
estates
)
as
the
difference
of
dispositions
,
that
does
the
work
in
this
businesse
.
Hence
it
is
,
that
one
that
is
of
a
retir'd
disposition
,
can
be
at
liberty
in
a
prison
:
and
another
,
that
is
addicted
to
company
,
is
in
a
prison
,
if
he
be
but
alone
:
One
that
hath
nothing
,
can
laugh
,
&
sing
and
be
merry
,
as
if
he
had
all
things
;
and
another
that
hath
the
world
by
the
nose
,
is
alwaies
sad
,
and
dumpish
,
as
if
he
were
not
owner
of
a
penny
:
One
that
is
always
vex'd
,
is
continually
pleased
:
and
another
that
is
continually
pleased
;
is
alwayes
vex'd
,
and
discontented
.
Multos
qui
conflictari
adversis
videantur
,
beatos
;
ac
plerosque
quanquam
per
magnas
opes
miserrimos
,
says
one
in
the
[
*
](A76967-e61500-b)
*
Tacit
Annal.
lib.
6.
same
sense
.
And
how
comes
this
to
pass
:
but
by
men's
well
,
or
ill
managing
their
fortunes
,
when
they
come
?
as
the
same
writer
add's
,
Si
illi
gravem
fortunam
constanter
tolerent
,
hi
prosperâ
consultè
utantur
.
'T
is
with
politick
creatures
in
cases
,
and
accidents
;
as
it
is
said
to
be
with
naturall
creatures
in
the
business
of
causes
,
and
actions
,
Quicquid
recipitur
,
recipitur
ad
modum
recipientis
,
as
they
find
men
,
so
are
they
;
good
,
or
bad
,
according
as
mens
minds
are
well
,
or
ill
disposed
:
like
the
Cameleon
,
altering
their
nature
,
and
coulour
,
according
to
the
nature
,
and
complexion
,
of
the
person
to
whom
they
happen
.
Happinesse
is
not
an
outward
relative
accident
,
or
a
bare
denomination
of
him
(
because
he
hath
these
or
these
things
)
but
it
is
an
inward
qualification
in
him
,
of
his
own
making
(
by
the
grace
of
God
)
because
he
is
so
,
or
so
,
or
because
he
does
these
or
these
things
.
'T
is
not
he
that
hath
goods
,
is
happy
:
but
he
that
is
good
,
and
does
good
;
he
that
loves
God
so
,
that
he
meditates
continually
of
him
;
he
that
loves
him
so
,
that
he
keeps
the
love
,
and
loves
the
keeping
of
all
his
commandements
.
Such
a
man
as
this
,
let
poverty
come
never
so
well
armed
,
he
is
ready
to
meet
her
:
let
there
come
never
so
many
losses
,
and
crosses
,
and
calamities
(
as
they
are
thought
to
be
to
him
,
and
as
they
are
●ndeed
to
a
wordly
man
)
I
say
,
let
them
come
hand
in
hand
(
to
say
nothing
of
the
joy
extraordinary
,
which
he
may
have
in
such
a
time
)
the
least
that
he
is
sure
enough
of
,
is
a
quiet
spirit
,
and
a
contented
mind
:
and
that
is
amends
sufficient
.
Si
celeres
fortuna
quatit
pennas
,
Resigno
quae
dedit
,
&
meâ
virtute
me
involvo
,
If
fortune
gave
him
any
thing
,
and
will
take
it
away
againe
:
he
is
resolved
to
let
her
have
it
quietly
,
and
trouble
himselfe
no
further
.
He
will
pluck
in
his
hornes
into
his
shell
;
and
wrap
himselfe
up
close
in
his
course
(
but
warme
)
garment
of
content
;
and
be
more
merry
in
that
,
then
ever
he
was
before
in
his
finest
clothes
.
As
Elisha
(
if
I
may
give
you
a
comparison
used
by
another
man
)
shrinking
his
own
body
to
the
length
of
his
child
's
put
life
into
the
child
:
so
can
he
,
either
shrinking
himselfe
,
or
(
as
the
proverbe
is
)
cutting
his
cloak
to
the
length
of
his
cloth
,
put
life
(
as
I
may
say
)
into
any
estate
,
and
make
his
condition
good
,
if
he
find
it
never
so
bad
.
When
his
estate
is
most
in
decay
,
and
his
condition
too
low
to
agree
,
and
consort
with
the
height
of
his
former
life
and
carriage
;
't
is
but
letting
the
pegs
lower
down
,
or
playing
lower
notes
;
and
he
is
presently
fit
to
consort
with
the
musick
that
he
meets
with
.
If
you
reply
,
that
we
talke
of
promises
of
the
enjoyment
of
these
temporall
blessings
,
as
a
part
of
the
godly
man's
happinesse
:
and
therefore
to
want
them
in
this
manner
,
as
we
have
spoken
of
,
must
needs
be
misery
:
my
answer
is
,
that
if
for
every
temporall
blessing
denied
them
,
they
have
a
spirituall
blessing
allowed
them
;
the
happinesse
is
never
the
less
enjoyed
,
nor
the
promise
performed
.
At
least
,
he
is
not
worse
then
his
word
,
who
promised
me
brasse
,
and
paies
me
gold
.
Againe
,
I
must
tell
you
.
First
that
the
promises
made
to
the
godly
,
and
mentioned
in
the
Scriptures
of
their
deliverance
from
temporall
evills
(
and
so
of
bestowing
upon
them
temporall
blessings
)
are
meant
of
their
eternall
deliverance
simply
,
and
of
their
temporall
deliverance
only
conditionally
,
viz:
as
it
shall
consist
with
God's
glory
,
and
their
own
good
.
Secondly
,
that
most
of
them
are
meant
to
the
whole
Church
collectively
,
and
not
to
every
particular
member
.
And
thirdly
,
that
most
of
them
are
meant
of
deliverance
from
Spirituall
evills
,
figured
out
in
temporall
expressions
.
I
have
done
with
the
first
objection
,
viz:
that
the
godly
man's
condition
is
most
miserable
,
or
,
that
they
have
cause
to
live
the
saddest
life
.
The
next
objection
is
that
,
they
doe
live
the
saddest
life
:
and
this
,
say
they
,
must
every
body
confess
;
for
they
are
known
by
their
sad
,
and
dejected
lookes
.
'T
is
even
a
marke
to
know
them
by
;
and
God
hath
long
agoe
set
a
marke
upon
them
for
it
,
Ezek:
9
,
4
,
And
the
Lord
said
unto
him
,
Go
thorow
the
mid'st
of
the
city
,
thorow
the
mid'st
of
Hierusalem
,
and
set
a
marke
upon
the
foreheads
of
the
men
that
sigh
,
and
that
cry
for
all
the
abominations
that
are
done
in
the
mid'st
thereof
.
Nay
,
and
Christ
blessed
them
for
it
,
Math:
5
,
4
,
Blessed
are
they
that
mourne
.
And
we
wonder
(
say
they
)
you
should
expect
any
other
from
men
that
are
not
of
this
world
;
but
Pilgrims
,
and
Strangers
,
and
such
as
seek
another
countrey
;
as
you
say
,
godly
men
are
,
and
doe
.
To
this
I
answer
,
that
this
conclusion
concerning
godly
men
,
is
too
hastily
made
.
Their
heart
may
be
light
enough
,
though
their
countenance
be
heavy
.
The
Sun
shines
still
notwithstanding
a
cloud
:
and
godly
men
usually
put
the
worst
side
outmost
.
'T
is
true
,
they
are
travellers
here
,
and
in
a
strange
countrey
and
while
they
are
at
home
in
the
body
,
they
are
absent
from
the
Lord
(
as
the
Apostle
sayes
2
Cor:
5.6
.
)
But
I
deny
a
necessity
that
therefore
they
must
be
sad
.
First
,
because
though
they
are
travelling
;
they
are
travelling
homeward
.
And
such
as
are
travelling
towards
their
home
;
you
know
,
though
their
way
be
never
so
difficult
&
dangerous
,
are
the
joyful'st
men
in
the
world
.
Secondly
,
because
though
they
are
for
the
present
absent
from
the
Lord
;
yet
they
are
going
all
as
fast
to
him
.
They
are
present
with
him
in
their
hearts
by
faith
,
already
;
sitting
with
him
in
heavenly
places
,
Eph:
1
,
3
:
and
they
are
sure
ere
long
to
be
present
with
him
in
their
persons
.
And
you
will
little
wonder
;
if
you
consider
that
they
are
men
that
walke
by
faith
,
as
the
Apostle
sayes
,
2
Cor:
5.7
,
8
:
not
by
sight
(
and
so
,
if
the
things
which
they
see
,
be
not
to
their
mind
,
they
are
the
less
troubled
)
being
not
only
willing
,
but
delighted
with
the
thought
and
expectation
of
it
,
to
be
absent
from
the
body
,
&
to
be
present
with
the
Lord
.
They
live
and
dye
in
faith
like
the
Patriarchs
,
Heb:
11
,
13.
not
having
received
the
promises
,
but
only
having
seen
them
afarre
off
;
&
are
perswaded
of
them
:
&
embrace
them
&
confess
that
they
are
strangers
and
pilgrims
on
the
earth
:
and
are
not
troubled
with
the
thought
of
it
(
for
who
will
be
troubled
with
the
thought
of
being
a
stranger
(
or
a
traveller
)
thorow
a
strange
countrey
?
This
very
desire
,
and
expectation
of
theirs
will
make
them
merry
enough
.
The
saying
,
Nil
aequè
gratum
adeptis
,
ac
concupiscentibus
,
Nothing
is
so
pleasant
when
it
is
obtained
,
as
when
it
is
desired
,
will
serve
here
:
if
not
to
undervalue
the
enjoyment
,
yet
to
commend
the
desire
.
'T
is
joy
enough
to
be
desirous
of
the
presence
of
Christ
,
more
to
be
in
the
way
to
obtaine
it
,
and
more
yet
to
be
sure
to
obtaine
it
:
All
which
agree
to
the
godly
man
in
this
life
.
Yet
must
I
tell
you
,
that
however
,
I
doe
not
grant
the
first
part
of
the
antecedent
neither
altogether
;
as
if
all
godly
men
had
such
dejected
looks
.
Some
there
be
that
looke
,
and
behave
themselves
worthy
of
their
hopes
.
And
for
those
that
doe
not
,
I
account
it
their
fault
,
for
which
they
should
be
blamed
;
and
not
their
misery
,
for
which
they
should
be
pitied
.
Sithence
they
have
no
cause
,
why
they
should
be
sorry
;
I
see
no
cause
why
they
should
seem
to
be
so
,
unless
it
be
a
feare
of
displeasing
their
enemies
,
if
they
should
be
merry
.
But
if
they
are
sad
they
will
doe
worse
:
for
then
they
are
sure
to
scandalize
them
,
and
sinne
against
God
besides
.
But
the
truth
of
it
is
,
for
the
most
part
,
the
world
is
out
in
their
physiognomy
.
They
doe
not
judge
well
of
countenances
,
or
if
they
doe
judge
well
(
to
returne
to
my
first
answer
)
they
doe
not
conclude
well
,
viz:
that
men
must
needs
be
sad
,
because
they
look
so
.
For
they
may
be
,
as
Paul
said
,
3
Cor:
6.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
sad
,
and
yet
alwaies
rejoycing
.
They
are
not
sorrowfull
,
but
serious
.
They
are
indeed
as
sad
:
or
they
are
as
serious
,
as
if
they
were
sad
;
as
men
that
think
it
not
becoming
them
,
to
be
profuse
,
and
childishly
merry
;
but
to
be
considerate
:
which
they
cannot
well
be
,
if
they
be
over-merry
.
'T
is
hard
to
be
merry
and
consider
(
as
the
preacher's
word
is
,
Ecles
:
7
,
14
,
In
the
day
of
prosperity
be
joyfull
,
but
in
the
day
of
adversity
consider
.
They
are
no
more
sad
,
then
is
necessary
for
a
couragious
man
to
be
,
when
he
is
in
the
mid'st
of
his
eneimies
;
or
upon
the
sea
,
in
a
storme
;
or
in
any
dangerous
place
.
He
is
wary
doubtlesse
,
and
he
may
be
somewhat
fearefull
,
and
sad
about
the
mouth
:
but
he
is
merry
still
at
the
bottome
of
the
heart
,
even
for
this
,
viz:
to
think
how
merry
indeed
he
shall
be
when
the
danger
is
over
.
He
had
no
sadnesse
but
that
of
the
countenance
:
and
by
that
the
heart
is
made
better
,
saith
Solomon
,
Eccles:
7.3
.
Even
so
is
the
godly
man
,
merry
at
the
heart
,
goe
how
it
will
:
yea
and
most
merry
in
that
part
,
when
least
in
the
rest
,
even
when
he
is
most
afflicted
.
The
Thessalonians
even
in
much
affliction
,
received
the
word
with
joy
of
the
holy
Ghost
,
1
Thes:
1.6
.
Where
you
see
(
by
experience
)
that
Affliction
,
and
joy
,
can
very
well
goe
together
:
though
they
seem
as
strangely
coupled
,
as
prosperity
,
and
sorrow
;
or
Affliction
and
prosperity
:
But
the
HOLY
GHOST
,
that
takes
a
way
the
wonder
.
So
the
Maaedonian
Christians
,
Paul
brags
of
them
,
That
in
a
great
triall
of
afflicton
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
abundance
of
the
joy
&c
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abounded
unto
the
riches
of
their
liberality
,
2
Cor:
8.2
.
And
so
Paul
himselfe
,
even
for
the
good
which
others
had
received
could
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c
:
I
am
filled
with
comfort
,
I
am
exceeding
joyfull
in
all
our
tribulation
,
2
Cor:
7.4
.
And
I
doubt
not
but
another
godly
man
,
as
he
was
,
may
in
his
greatest
afflictions
,
say
as
much
as
he
did
,
upon
good
grounds
.
For
when
he
is
most
afflicted
,
he
is
most
assured
,
that
since
he
hath
not
his
portion
in
this
world
,
he
is
one
of
those
that
are
to
have
it
in
another
.
He
is
glad
of
it
,
as
a
prisoner
,
that
hath
deserved
death
,
is
glad
when
he
comes
to
be
whipt
;
because
now
he
presumes
that
he
shall
not
be
hanged
.
He
can
be
proud
of
it
,
like
a
valiant
Champion
,
that
he
is
chosen
out
by
God
himselfe
to
fight
a
combate
with
such
strong
adversaries
,
as
the
divell
,
and
the
world
,
and
the
flesh
:
whom
it
can
be
no
small
comfort
and
glory
to
conquer
.
Nay
he
can
glory
with
the
beaten
Apostles
,
*
that
he
is
counted
worthy
to
suffer
.
He
counts
it
an
honour
to
drink
of
Christ's
own
Cup
;
Though
it
be
with
sicknesse
,
and
much
against
the
stomack
,
he
will
joyfully
pledge
him
.
He
will
cheerfully
goe
any where
,
as
long
as
he
hath
such
a
leader
before
him
.
Whereas
else
he
would
be
sad
,
and
feare
,
that
God
had
laid
him
aside
as
a
stone
unfit
for
his
building
(
viz:
if
he
did
not
beate
him
with
the
hammer
of
affliction
)
that
he
had
given
him
over
,
as
not
fit
to
be
wrought
upon
,
leaving
him
to
himselfe
and
so
to
destruction
:
Now
,
he
is
merry
,
and
gathers
heart
,
and
resolves
to
beare
up
saile
,
because
he
thinks
,
like
the
sick
man
,
that
there
is
hope
of
life
,
so
long
as
the
Lord
giveth
him
physick
,
and
keeps
him
under
with
a
diet
of
Affliction
.
Like
a
man
that
hath
a
disease
already
upon
him
,
or
a
crazy
body
about
him
,
so
that
he
needs
the
help
of
physick
:
Because
he
thinks
he
hath
need
of
it
,
he
cannot
but
be
a
little
sad
,
and
pensive
&
fearfull
,
till
he
take
it
:
but
when
he
hath
taken
it
,
unlesse
he
be
a
child
,
or
a
mad-man
,
or
a
foole
;
he
is
presently
glad
,
though
it
put
him
to
never
so
much
paine
,
because
he
is
confident
it
will
doe
him
good
;
and
he
expects
every
houre
when
it
will
.
Affliction
is
the
Godly
man's
ordinary
physick
,
which
he
takes
of
course
:
and
,
like
a
man
that
hath
been
used
to
Physick
,
at
such
and
such
certaine
times
,
and
forbeares
it
but
once
;
't
is
a
hundred
to
one
but
he
is
presently
sick
,
if
he
want
it
.
He
is
naturally
subject
to
many
spirituall
diseases
,
and
therefore
is
glad
when
he
uses
the
meanes
,
and
is
in
a
course
of
Physick
to
be
cured
and
preserved
.
Now
what
spirit
hath
so
weak
an
edge
as
to
be
dulled
with
a
little
affliction
which
(
though
it
were
more
)
is
not
only
attended
with
,
but
the
cause
it selfe
of
so
much
good
?
Away
,
never
talke
of
it
,
I
scorne
your
words
,
that
a
godly
man
can
be
sad
,
unless
when
it
is
his
desire
,
or
his
duty
:
So
as
it
is
,
to
see
God
dishonoured
,
and
men
sinning
against
him
.
He
can
beare
any
burden
but
such
:
Endure
any
thing
but
sin
:
And
beare
with
any
man
but
a
wicked
man
;
whom
he
cannot
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
beare
with
or
endure
;
like
the
church
of
Ephesus
,
of
which
it
is
said
,
that
she
could
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
beare
them
which
were
evill
,
Rev:
2.2
.
But
as
for
other
things
,
Afflictions
and
persecutions
(
as
't
is
said
of
the
same
church
vers:
3
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
hast
borne
,
and
hast
patience
)
they
make
nothing
of
them
.
You
will
say
yet
,
that
either
your
objection
must
be
true
;
or
Christ's
own
words
must
be
false
,
who
told
his
followers
long
agoe
,
that
it
should
be
so
as
you
say
,
as
it
is
recorded
,
John
16
,
20
,
Verily
verily
I
say
unto
you
,
that
ye
shall
weep
,
and
lament
,
but
the
world
shall
rejoyce
:
and
ye
shall
be
sorrowfull
&c
:
But
(
to
answer
you
)
I
pray
,
what
kind
of
sorrow
did
our
Saviour
mean
?
He
says
himself
in
the
very
next
verse
,
it
was
but
such
a
sorrow
as
that
of
a
woman
in
travell
.
And
think
you
that
women
are
truly
sorrowfull
,
when
they
are
in
travell
?
No
more
are
the
godly
in
all
their
sufferings
.
They
may
be
in
paine
,
as
women
in
travell
are
:
and
in
travell
till
they
be
delivered
of
their
Affliction
(
as
no
chastisement
for
the
present
seemeth
to
be
joyous
,
but
grievous
,
)
[
*
](A76967-e63840-b)
*
Heb:
12.11
But
yet
so
it
is
,
that
they
doe
not
only
not
remember
their
paine
,
as
soon
as
they
are
delivered
,
(
for
joy
,
either
that
they
are
by
this
meanes
regenerated
,
and
borne
againe
,
or
that
they
were
so
well
beloved
as
to
be
chastened
,
and
counted
worthy
to
suffer
)
But
even
all
their
paine
be
it
what
it
will
,
they
will
never
think
it
too
much
,
or
too
high
a
price
,
for
the
birth
of
such
a
child
as
Affliction
in
the
new
generation
brings
forth
.
For
the
pangs
,
and
throwes
of
our
short
Affliction
here
,
as
short
and
as
sharp
perhaps
as
those
of
a
woman
in
travell
(
to
say
nothing
of
the
sweet
fruit
of
righteousnesse
,
which
they
usually
bring
to
them
that
are
thereby
exercised
in
this
world
,
Heb
,
12.10
.
He
chastneth
us
for
our
profit
,
that
we
might
be
partakers
of
his
holinesse
.
)
must
needes
come
exceeding
short
of
that
exceeding
weight
of
glory
,
which
they
may
be
said
to
bring
forth
in
the
world
to
come
.
What
?
Shall
he
that
expects
such
a
harvest
of
profit
;
having
now
sown
his
wheat
,
be
out
of
heart
because
of
the
winter
?
Let
the
seed
alone
.
If
it
doe
not
yet
come
upward
;
't
is
because
it
takes
root
downward
,
and
that
it
may
not
be
forward
,
out
of
season
:
for
so
it
might
be
backward
,
when
the
season
comes
.
Nothing
better
then
frost
,
and
snow
,
to
chasten
corne
:
and
nothing
better
for
corne
,
then
a
little
chastening
.
Why
am
I
in
such
hast
?
And
why
doe
I
vex
,
and
grieve
?
If
I
can
but
tarry
:
for
all
my
loss
of
a
temporall
health
,
and
wealth
,
and
happinesse
of
the
body
;
I
shall
have
an
unvaluable
satisfaction
of
an
eternall
health
,
and
wealth
,
and
happinesse
,
of
body
and
soule
to
make
me
amends
.
This
could
make
the
primitive
Christians
at
Jerusalem
,
endure
the
loss
of
their
goods
with
joy
:
and
why
should
it
not
me
?
Why
should
I
repine
against
God
for
Afflions
;
when
I
know
that
they
are
tokens
and
pledges
,
and
as
it
were
new
security
of
his
love
?
This
kept
David
from
repining
;
even
because
he
said
,
he
knew
that
God
out
of
very
faithfulnesse
did
afflict
him
,
viz:
because
he
meant
to
be
faithfull
in
keeping
his
promise
in
his
everlasting
covenant
of
grace
,
and
not
to
leave
him
to
himselfe
without
afflicting
him
;
lest
being
thus
left
,
he
should
sin
and
so
give
God
occasion
to
forsake
him
.
Why
should
I
be
a
jot
troubled
,
or
break
my
sleep
for
any
persecution
;
when
I
have
God
standing
by
my
bed-side
?
So
Peter
had
(
no
doubt
)
and
thence
it
was
it
,
that
he
slept
so
quietly
even
between
the
two
souldiers
in
the
prison
?
Why
should
my
soule
be
disquieted
within
me
,
when
I
have
God
himselfe
about
my
path
,
and
about
my
bed
?
And
so
had
David
.
And
therefore
,
though
he
were
persecuted
so
much
,
never
took
it
a
jot
to
heart
,
but
even
layd
him
down
,
and
tooke
his
rest
,
Psal:
3.5
.
I
laid
me
down
and
slept
;
I
awaked
,
for
the
Lord
sustained
me
.
And
this
,
he
said
,
was
his
resolution
still
to
doe
upon
that
account
,
Psal:
4
,
8.
I
will
both
lay
me
down
in
peace
,
and
sleep
:
for
thou
Lord
only
makest
me
dwell
in
safety
.
Last
of
all
,
why
should
I
be
of
a
dejected
spirit
,
as
long
as
I
have
a
comforter
within
my
very
spirit
;
The
Spirit
of
the
God
of
all
consolation
:
in
whose
presence
there
can
as
well
be
want
of
joy
,
as
there
can
be
want
of
light
in
the
presence
of
the
Sun
,
or
want
of
heat
,
where
there
is
a
great
fire
?
What
doe
you
talke
of
sadnesse
?
They
that
have
such
to
keep
them
company
,
and
such
company
to
keep
them
safe
,
(
God
,
in
all
the
persons
of
the
Trinity
,
&
the
blessed
Angels
)
cannot
be
sad
,
if
they
would
.
To
have
company
that
is
so
comfortable
;
protection
that
is
so
near
,
that
so
is
strong
;
protection
&
company
both
,
that
is
so
faithfull
,
that
never
parts
,
that
is
most
willing
to
helpe
when
I
have
most
need
:
To
think
that
I
have
God
himselfe
,
not
for
my
helper
only
(
one
that
can
&
will
helpe
me
,
when
I
need
)
but
even
for
my
very
help
(
David
says
,
he
is
a
present
help
in
time
of
trouble
)
so
that
if
I
have
him
,
I
have
presently
help
with
the
same
:
what
?
all
this
?
't
is
enough
to
make
me
merry
if
I
lay
a
dying
,
and
to
say
with
David
,
Ps:
23.4
.
yea
though
I
walk
through
the
valley
of
the
shadow
of
death
,
I
will
feare
no
evill
:
for
thou
art
with
me
,
thy
rod
and
thy
staffe
they
comfort
me
.
But
to
this
purpose
I
have
spoken
before
,
viz:
when
I
spoke
to
the
severall
grounds
,
and
causes
of
the
godly
man's
joy
.
I
will
next
shew
you
some
Scriptures
for
a
godly
mans
mirth
in
Affliction
.
1.
There
is
Christ's
exhortation
.
Mat
:
5.11
,
and
12
,
Blessed
are
ye
,
when
men
shall
revile
you
,
and
persecute
you
and
shall
say
all
manner
of
evill
against
you
falsly
for
my
sake
.
Rejoyce
,
and
be
exceeding
glad
:
for
great
is
your
reward
in
heaven
:
for
so
persecuted
they
the
Prophets
which
were
before
you
.
Luk:
6.22
,
23
,
Blessed
are
ye
,
when
men
shall
hate
you
,
and
when
they
shall
separate
you
from
their
company
,
and
shall
reproach
,
and
cast
out
your
name
as
evill
,
for
the
son
of
man's
sake
sake
.
Rejoyce
ye
in
that
day
,
and
leap
for
joy
:
for
behold
your
reward
is
great
in
heaven
.
2.
We
are
cal'd
to
patience
.
1
Pet:
2
,
21
,
For
even
hereunto
were
ye
called
:
because
Christ
also
suffered
for
us
,
leaving
us
an
example
,
that
ye
should
follow
his
steps
.
We
are
none
of
Christ's
souldiers
,
if
we
cannot
endure
hardness
:
as
Paul
said
to
Timothy
2
Epist:
2
,
3
,
Thou
therefore
endure
hardness
,
as
a
good
Souldier
of
Jesus
Christ
.
Now
we
cannot
endure
hardness
,
if
we
cannot
endure
it
with
cheerfulness
.
For
to
endure
it
with
repining
&
grieving
is
not
to
endure
it
.
So
any
one
can
doe
,
because
he
cannot
doe
otherwise
.
Adde
hereunto
next
Saint
James
his
exhortation
,
chap
:
1.2
.
My
brethren
count
it
all
joy
,
when
ye
fall
into
divers
temptations
.
Paul
,
you
have
not
only
his
exhortation
to
rejoyce
at
all
times
,
to
the
Philippians
,
chap
:
3
,
1
,
Finally
my
brethren
rejoyce
in
the
Lord
:
And
to
the
Corinthians
,
in
the
last
words
of
his
Epistle
to
them
2
Epist
chap.
13.11
.
Finally
,
brethren
,
farewell
:
Be
perfect
,
be
of
good
comfort
,
be
of
one
mind
,
live
in
peace
;
and
the
God
of
love
and
peace
shall
be
with
you
.
But
also
his
desire
,
and
constant
prayer
to
God
in
behalfe
of
the
Colossions
,
ch:
1.9
,
10
,
11.
that
they
might
be
strengthned
unto
all
patience
,
and
long-suffering
with
joyfulnesse
:
as
if
their
patience
,
and
long-suffering
had
been
nothing
,
unless
it
were
joyned
with
joyfulness
.
3.
You
have
before
you
the
practise
not
only
of
the
primitive
Christians
,
as
of
Paul
himselfe
,
Colos:
1.24
.
Who
now
rejoyce
in
my
sufferings
for
you
,
&
fill
up
that
which
is
behind
of
the
afflictions
of
Christ
in
my
flesh
,
for
his
bodies
sake
,
which
is
the
church
.
Of
himselfe
,
and
others
,
Rom:
5.3
.
And
not
only
so
,
but
we
glory
in
tribulations
also
:
knowing
that
tribulation
worketh
patience
.
And
of
the
Hebrewes
,
10.34
.
For
ye
had
compassion
of
me
in
my
bonds
,
and
took
joyfully
the
spoiling
of
your
goods
,
knowing
in
your selves
that
you
in
heaven
a
better
and
an
enduring
substance
.
But
of
the
Saints
also
in
former
ages
:
as
of
David
,
Psal:
119
92.
Vnless
thy
law
had
been
my
delight
;
I
should
then
have
perished
in
my
affliction
.
And
of
many
others
.
Some
of
whom
you
have
recounted
,
Hebr:
11.
So
that
you
have
not
only
a
cloud
of
witnesses
,
to
shew
that
it
may
be
so
:
but
a
large
catalogue
of
good
examples
,
to
prove
that
it
should
be
so
in
you
,
I
meane
,
that
you
should
rejoyce
in
afflictions
,
as
they
did
,
through
the
comfort
of
hope
,
and
the
strength
of
faith
;
resolving
as
David
did
,
that
you
will
not
feare
though
the
earth
be
removed
,
and
the
mountaines
be
carried
into
the
mid'st
of
the
sea
,
Psal:
46.2
.
Let
the
stormes
of
adversity
rise
never
so
high
,
and
the
winds
of
persecution
blow
never
so
furiously
;
the
house
can
never
be
shaken
,
that
is
founded
upon
the
rock
of
salvation
Jesus
Christ
.
The
ship
cannot
be
cast
away
,
that
hath
the
Cross
of
Christ
for
the
maine
mast
,
to
fasten
her
sailes
;
the
word
of
God
(
a
rule
that
will
never
deceive
)
for
the
card
to
direct
her
;
Jactatur
,
nunquam
mergitur
ista
ratis
.
Such
a
house
may
be
blown
upon
,
but
it
cannot
be
shaken
.
Such
a
Ship
may
be
tossed
,
but
it
cannot
be
lost
.
A
godly
man
is
even
as
such
an
house
,
or
such
a
ship
.
And
he
knowes
it
very
well
:
And
therefore
,
though
he
expects
,
yet
he
feares
not
the
worst
.
Let
his
enemies
be
never
so
mortall
he
knowes
they
are
mortall
,
and
he
shall
soon
be
eased
of
them
.
Let
them
never
leave
thirsting
for
his
blood
,
till
they
draw
it
out
;
his
soule
is
able
to
live
upon
the
blood
which
such
as
they
are
,
drew
from
him
his
Saviour
:
and
so
long
he
cares
not
.
Let
the
men
of
this
world
plow
upon
his
back
,
and
make
the
furrowes
never
so
long
,
so
he
may
bear
good
corne
:
Let
the
Prince
of
this
world
shake
him
,
and
winnow
him
like
wheat
.
For
now
he
will
say
with
Ignatius
(
when
he
heard
the
roaring
of
the
Lyons
,
that
were
appointed
to
devoure
him
)
Christi
frumentum
sum
,
I
am
glad
of
it
.
Now
I
see
,
I
am
cleane
corne
,
for
I
am
going
to
the
mill
.
Doe
not
think
these
expressions
poeticall
:
Neither
imagine
,
either
our
Martyrs
to
have
lyed
,
when
they
spake
of
their
joys
in
the
flames
:
or
all
those
stories
of
their
joyfull
expressions
to
be
lyes
.
Let
men
talke
what
they
will
,
of
the
magnanimity
,
&
fortitude
of
the
old
Romanes
,
and
the
heathen
Phylosophers
;
as
if
it
were
not
to
be
pararell'd
.
I
am
confident
,
that
many
a
true
Christian
hath
a
great
deale
more
,
and
better
,
then
any
of
them
had
.
Pet:
Martyr
in
his
common
places
(
class
:
3.
c
:
12.
)
puts
the
question
,
An
sancti
homines
inferiores
fuerint
Ethnicis
in
ferendis
rebus
rebus
adversis
?
whether
the
Saints
were
inferiour
to
the
heathen
in
patience
.
And
having
brought
some
of
the
best
examples
among'st
them
,
as
of
Horatius
Pulvillus
(
who
having
news
brought
him
of
his
Son's
death
,
as
he
was
consecrating
the
Temple
,
went
on
his
work
,
and
was
not
a
jot
moved
at
it
.
)
And
of
Anaxogoras
(
who
having
the
same
newes
brought
him
,
only
made
answer
,
sciebam
me
mortalem
genuisse
,
That
he
had
not
begotten
an
immortall
Sonne
.
)
And
some
others
;
yet
determines
.
First
,
that
the
Christians
were
no
whit
inferiour
to
them
:
And
that
if
Christians
did
at
any
time
grieve
at
the
newes
,
or
upon
the
thought
of
death
,
or
the
like
;
it
was
because
they
were
better
men
then
those
heathen
were
,
and
eiter
might
or
would
glorify
God
more
,
and
doe
more
good
if
they
lived
:
or
for
such
like
causes
.
Then
he
applyes
to
this
purpose
the
story
of
Aristippus
.
Who
being
asked
by
a
Mariner
why
he
was
fearfull
being
a
Philosopher
;
whereas
he
who
never
knew
any
Philosophy
at
all
,
was
not
?
replyed
,
Non
debuisti
sollicitus
esse
tu
pro
animâ
nebulonis
,
ego
videbam
Aristippum
Philosophum
periclitari
.
For
your
part
,
you
should
not
be
sollicitous
for
the
life
of
such
a
poore
knave
as
you
are
:
but
I
saw
,
that
Aristippus
the
Philosopher
was
in
danger
to
be
lost
.
2.
Those
Romanes
,
and
Philosophers
,
feared
not
death
,
or
grieved
not
for
it
,
quod
post
hanc
vitam
nulla
reliqua
essent
,
because
they
thought
,
after
a
man
was
dead
,
there
was
an
end
with
him
:
whereas
the
Christian
grieved
not
,
or
was
not
afraid
of
death
,
because
there
was
not
an
end
with
him
;
but
there
was
a
life
to
live
,
in
which
men
should
be
rewarded
or
,
punished
,
for
what
they
had
done
in
this
;
which
is
farre
more
to
be
commended
,
and
a
signe
of
greater
courage
.
3.
The
fortitude
,
and
courage
of
the
heathen
was
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
kind
of
stupour
,
a
want
,
not
a
moderation
of
passions
&
griefe
,
which
Austin
saith
,
is
omnibus
vitiis
pejor
,
worse
then
all
vices
.
They
had
no
patience
,
but
in
want
of
sence
;
which
could
be
none
at
all
:
whereas
these
had
none
but
when
the
sence
was
quickest
:
which
must
needs
be
best
of
all
.
And
then
fourthly
,
he
answers
that
their
courage
,
if
it
were
never
so
much
,
was
not
at
all
pleasing
to
God
(
which
is
Saint
Austin's
opinion
also
contra
Julianum
,
lib:
4.
cap
:
4.
)
because
it
proceeded
not
from
Faith
;
as
the
courage
of
a
Christian
does
,
(
for
otherwise
it
is
no
more
pleasing
to
God
then
theirs
was
.
)
I
know
,
yet
you
will
say
,
that
't
is
impossible
that
flesh
and
blood
,
meeting
with
so
many
sad
accidents
as
Christians
usually
doe
,
should
forbeare
to
look
sad
,
and
be
so
too
.
But
for
my
part
I
know
no
such
necessity
.
Indeed
I
confesse
a
godly
man
(
and
so
he
may
at
any
other
time
,
as
well
as
then
)
may
have
sadness
upon
the
top
of
his
countenance
.
But
alas
,
so
many
sad
(
as
we
use
the
word
)
and
serious
,
and
sober
dry
thoughts
,
as
he
hath
,
are
enough
to
produce
that
without
any
sorrow
.
This
is
such
a
sadness
,
as
I
canot
pitty
,
or
dispraise
;
but
rather
commend
it
,
as
the
Preacher
does
,
It
is
better
to
goe
to
the
house
of
mourning
,
then
to
goe
the
house
of
feasting
;
for
that
is
the
end
of
all
men
,
&
the
living
wil
lay
it
to
his
heart
.
Sorrow
is
better
then
laughter
:
for
by
the
sadness
of
the
countenance
the
heart
is
made
better
.
The
heart
of
the
wise
is
in
the
house
of
mourning
:
but
the
heart
of
fooles
is
in
the
house
of
mirth
,
Eccles:
7.2
,
3
,
4.
But
as
for
sorrow
,
and
griefe
,
and
vexation
of
heart
;
a
godly
man
hath
not
such
vipers
nourished
within
him
.
He
hath
sorrow
for
sinne
indeed
:
but
then
he
hath
joy
never
the
less
;
and
his
joy
is
never
the
less
for
his
sorrow
.
I
will
undertake
it
,
there
is
more
true
mirth
in
a
godly
man's
heart
one
houre
,
even
in
the
mid'st
of
his
sighings
;
then
any
wicked
man
hath
with
all
his
tighings
,
&
sneerings
all
the
day
.
For
such
a
sorrow
is
so
fare
from
destroying
joy
;
that
it
is
the
cause
of
joy
,
and
the
cause
of
the
best
joy
,
and
the
best
cause
of
the
best
joy
.
Reader
,
't
is
strange
to
consider
,
how
a
godly
man
excell's
a
wicked
man
in
matter
of
joy
.
A
godly
man
can
joy
that
he
hath
joyed
,
and
joy
that
he
hath
sorrowed
,
and
joy
for
any
thing
:
And
so
with
all
my
heart
let
him
sorrow
:
as
Austin
said
,
doleat
homo
Christianus
,
&
de
dolore
gaudeat
,
Let
a
Christian
man
grieve
,
and
rejoyce
in
his
griefe
.
On
the
contrary
,
the
wicked
man's
joy
is
sorrowfull
:
for
he
sorrowes
for
his
joy
,
for
hurting
others
.
And
his
sorrow
is
exceeding
sorrowfull
:
for
he
sorrowes
for
his
sorrow
,
for
hurting
himselfe
.
His
sorrow
is
but
worldly
at
the
best
,
and
accordingly
it
worketh
death
,
one
way
,
or
other
.
Seldome
have
you
known
the
godly
man's
sorrow
,
which
is
a
godly
sorrow
,
to
cause
him
to
doe
any
thing
to
hurt
his
body
,
either
by
hanging
himselfe
,
or
breaking
his
heart
or
the
like
.
That
he
does
his
soule
good
by
it
for
this
world
,
he
knowes
it
by
exderience
;
and
for
the
world
to
come
,
by
the
word
of
God
.
Of
this
good
nature
is
his
sorrow
for
sinne
.
And
he
hath
little
or
none
other
sorrow
,
to
speak
of
,
but
what
is
,
of
this
nature
.
David
Psal:
38
,
though
he
complaines
indeed
of
his
sicknes
,
and
the
diseases
of
his
body
:
yet
,
it
semes
,
he
could
deale
pretty
well
with
them
.
But
when
he
comes
to
feele
the
burden
of
his
sinnes
,
and
the
diseases
of
his
soule
;
then
he
is
ready
to
sink
,
verse
4
,
They
are
as
a
weighty
burden
,
too
heavy
for
me
.
If
he
speaks
of
sorrow
,
(
as
he
does
verse
17
,
My
sorrow
is
continually
before
me
)
presently
he
makes
mention
of
sinne
verse
18
,
for
I
will
declare
mine
iniquity
,
I
will
be
sorry
for
my
sinne
,
so
Psal:
●5
,
verse
17
,
18
,
The
troubles
of
mine
heart
are
enlarged
;
O
bring
thou
me
out
of
my
distresses
.
Look
upon
mine
affliction
,
and
my
paine
,
and
forgive
all
my
sins
.
He
no
sooner
speaks
of
his
afflictions
,
but
he
prayes
for
forgiveness
of
his
sinnes
.
He
is
sure
to
complaine
of
them
,
what
ever
he
complaine
of
else
;
as
being
that
which
lay
heaviest
,
and
longest
upon
his
stomack
.
To
speake
the
truth
,
the
soule
never
truly
grieves
,
but
for
what
is
either
in
her
,
that
should
not
be
in
her
;
or
done
by
her
,
that
should
not
be
done
by
her
,
the
being
or
doing
whereof
,
could
,
or
should
have
been
prevented
.
(
such
a
thing
is
sinne
)
Plus
dolet
qui
,
quod
intus
est
,
dolet
.
Griefe
within
the
soule
shall
never
be
,
or
it
shall
never
be
much
,
for
things
that
are
without
it
,
with
which
it
hath
nothing
to
doe
.
Nemo
nisi
suâ
culpâ
diù
dolet
,
The
griefe
is
quickly
over
,
when
I
my selfe
have
no
hand
in
the
cause
.
If
I
am
never
so
much
at
a
fault
,
or
to
seek
for
a
worldly
good
:
If
I
am
not
in
fault
too
;
it
shall
never
trouble
me
a
whit
.
All
the
bitterness
that
any
man
hath
,
that
walketh
in
the
way
of
godliness
,
he
hath
it
not
from
the
way
,
but
from
turning
out
of
the
way
.
Hence
it
is
partly
,
if
godly
men
are
seen
at
any
time
to
be
sorrowing
for
outward
evills
,
they
are
but
(
as
Paul
saith
)
as
sorrowing
,
and
yet
rejoycing
.
For
their
sorrow
is
no
more
then
a
spark
of
fire
is
in
the
sea
,
suddenly
quenched
with
waters
of
comfort
,
and
rivers
of
joy
of
the
Holy
Ghost
.
If
there
be
a
mixture
of
both
joy
,
and
sorrow
;
joy
is
still
the
predominant
.
So
that
at
the
worst
,
they
cannot
be
swallowed
up
of
sorrow
,
because
the
sorrow
is
so
soon
swallowed
up
of
joy
.
Having
shewed
you
why
you
are
to
goe
the
journey
,
and
what
manner
of
way
you
have
,
and
what
the
fruit
of
the
journey
will
be
:
Now
that
I
have
removed
the
rubs
also
,
it
remaines
(
although
I
have
not
been
idle
as
to
this
work
in
my
answers
to
the
objections
)
that
I
put
on
my
spurres
,
and
use
some
motives
of
exhortation
to
stirre
you
up
,
&
prick
you
too
by
reproofe
if
you
goe
not
on
.
First
then
I
will
exhort
you
,
and
beseech
you
to
rejoyce
in
the
Lord
.
You
that
are
call'd
by
the
name
of
Christ
:
you
that
have
the
Lord
for
your
God
:
you
that
are
so
fast
in
the
favour
of
heaven
,
that
neither
life
,
nor
death
,
nor
angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
or
any
other
creature
;
shall
be
able
to
seperate
you
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
:
[
*
](A76967-e66680-b)
*
Rom.
8
,
38
,
39.
to
be
breife
,
you
that
enjoy
so
many
,
and
so
great
priviledges
,
and
enjoy
them
so
freely
;
you
,
I
say
,
though
you
doe
suffer
afflictions
,
yet
neverthelesse
lift
up
your
eyes
,
and
your
heads
,
unplait
your
browes
,
and
cleare
up
your
countenance
,
so
that
no
signe
,
or
cause
of
suspition
of
sadnesse
be
left
:
for
your
redemption
drawes
nigher
and
nigher
every
day
,
and
your
salvation
is
so
certainly
determind
,
that
it
is
every
day
neerer
[
*
](A76967-e66710-b)
*
Rom.
3
11.
then
when
you
first
beleev'd
.
A
way
with
this
squalid
,
dejected
,
sowre
,
Monkish
,
pharisaicall
carriage
.
Wash
your
faces
,
and
anoynt
them
with
the
oyle
of
gladnesse
:
for
your
deliverance
comes
on
a
pace
.
I
tell
you
,
melancholy
,
and
Christianity
,
are
no
such
companions
,
as
the
world
thinke
they
are
:
and
therefore
,
pray
,
do
not
you
thinke
so
of
them
.
And
if
you
find
affliction
&
Christianity
to
be
so
:
be
no
more
troubled
,
more
cared
for
.
Now
,
you
shall
be
safely
kept
(
as
men
keep
their
wine
)
and
highly
priz'd
,
and
never
thrown
away
.
However
you
are
,
or
have
your selves
ill
;
yet
be
sure
to
behave
your selves
well
,
&
cheerfull
;
&
if
for
nothing
else
yet
for
these
few
reasons
.
1.
To
avoid
scandalizing
,
and
disheartning
of
men
:
that
so
you
may
gaine
more
credit
,
and
more
Proselytes
to
your
profession
.
2.
To
avoid
scandalizing
(
as
the
word
is
also
used
for
making
a
thing
a
scandal
)
and
dishonouring
of
God
,
and
making
Christ
a
scandall
:
that
so
you
may
gaine
more
glory
to
the
truth
,
by
living
up
sutably
to
the
honourable
,
and
happy
condition
of
those
that
keep
it
.
Believe
it
,
it
becomes
no
body
so
well
as
a
good
Christian
:
and
nothing
becomes
a
good
Christian
so
well
,
as
to
be
merry
,
Psal
:
33.1
,
Rejoyce
in
the
Lord
,
O
ye
righteous
,
for
praise
is
comely
for
the
upright
.
In
the
wicked
it
is
uncomely
,
and
absurd
,
because
they
have
no
reason
wherefore
.
Yea
't
is
folly
and
madnesse
,
because
they
have
so
much
reason
wherefore
not
.
3.
Because
〈…〉
well
,
are
wont
to
be
by
their
master
:
neither
is
God
only
delighted
in
you
,
(
like
such
masters
)
when
you
doe
your
work
cheerefully
;
but
you
are
taught
likewise
,
and
if
not
commanded
,
yet
exhorted
(
as
I
told
you
before
)
in
an
imperative
mood
,
so
to
doe
.
The
places
I
cited
,
were
Matt.
5.12
.
Luk.
6.22
.
Christians
,
it
is
strange
to
me
,
not
to
see
you
merry
,
when
you
are
doing
well
.
For
if
you
are
willing
to
doe
what
you
doe
;
I
doe
not
see
how
you
can
be
sad
in
the
doing
;
unless
you
can
be
unwilling
,
when
you
are
willing
.
If
you
are
not
willing
,
you
had
better
let
it
alone
then
doe
it
.
The
high
spirited-Roman
Souldiers
,
went
home-ward
with
countenances
dejected
,
and
heads
hanging
downe
,
because
they
had
been
sub
jugum
missi
,
made
to
passe
under
the
yoake
.
But
to
you
let
such
usage
heretofore
,
be
a
motive
now
to
the
contrary
:
And
be
glad
that
you
were
indeed
(
as
the
Apostle
saith
)
the
[
*
](A76967-e67360-b)
*
Rom.
6.17
.
servants
of
sinne
,
and
in
the
divells
yoake
;
but
that
that
yoake
is
off
now
,
and
another
put
on
,
which
is
light
,
and
large
,
and
smooth
enough
.
4.
Because
to
be
cheerefull
,
and
merry
in
any
service
(
and
why
not
then
in
Gods
service
?
)
is
the
only
way
to
make
it
easy
.
It
awakens
,
and
calls
up
the
Spirits
in
the
heart
:
which
when
it
hath
opened
,
and
enlarged
,
it
sends
them
out
to
the
members
too
,
to
supply
them
with
vigour
,
and
strength
.
Heaviness
,
and
sorrow
,
when
thou
art
doing
any
thing
,
will
make
thee
first
,
Heavy
,
and
dull
,
and
lazy
Secondly
,
Pensive
;
causing
thee
to
think
upon
other
things
,
and
upon
any
thing
rather
then
that
which
thou
art
doing
Thirdly
,
to
goe
unwillingly
about
it
.
These
three
things
are
enough
to
make
the
easiest
worke
that
is
wearisome
,
and
difficult
.
To
what
purpose
is
it
?
Nay
what
a
madness
is
it
for
you
,
first
,
to
render
your
actions
unpleasing
(
nay
displeasing
)
to
God
,
and
more
tedious
to
your selves
:
and
afterwards
to
lose
not
only
your
labour
,
when
you
have
made
it
more
then
needed
,
but
the
reward
of
the
actions
also
,
which
is
so
much
,
and
the
master's
good
will
which
is
most
of
all
.
5.
It
is
required
that
you
should
be
cheerfull
,
that
so
you
may
express
your
love
(
and
thankfulness
)
to
Christ
,
and
to
his
service
which
you
have
undertaken
.
If
I
should
see
a
Souldier
continually
sad
,
and
dejected
:
I
must
needs
think
that
he
either
loved
not
the
Captain
,
or
did
not
like
the
service
.
But
however
,
mistake
me
not
,
and
have
a
care
of
taking
an
ell
,
when
you
have
but
an
inch
allowed
you
.
Such
mistakes
are
dangerous
,
and
too
too
commonly
the
occasion
of
multitudes
of
sinnes
.
Sunt
certi
denique
fines
.
For
I
must
tell
you
,
after
all
this
,
there
is
a
difference
,
and
there
must
be
a
distinguishing
betwixt
being
merry
,
&
making
merry
(
as
they
use
to
call
it
)
I
have
allowed
you
freely
of
the
first
;
but
I
shall
be
very
sparing
to
you
in
the
last
,
as
it
is
commonly
used
.
'T
is
enough
for
wicked
men
,
who
have
none
of
those
comforts
either
without
them
,
or
within
them
,
which
you
have
;
to
make
themselves
merry
:
and
therefore
it
is
,
that
they
use
so
many
helps
and
meanes
,
and
devise
so
many
tricks
to
doe
it
.
You
for
your
part
have
no
need
to
doe
so
.
You
are
sufficient
of
your selves
to
be
merry
;
and
you
have
sufficient
besides
your selves
,
to
make
you
merry
without
any
force
,
or
labour
of
your
own
.
You
know
what
making
merry
meanes
,
and
what
the
fashion
of
the
world
is
,
viz:
to
pass
away
their
time
with
sports
,
to
sing
and
play
away
their
cares
with
wanton
songs
,
and
dances
,
and
drown
their
sorrowes
in
the
cup
,
which
they
will
have
the
deeper
,
that
they
may
doe
it
the
better
.
But
you
,
I
am
sure
,
have
otherwise
learned
Crist
.
For
neither
are
you
allowed
if
you
cannot
be
merry
otherwise
,
to
use
such
meanes
,
or
if
you
can
,
to
express
it
so
.
As
I
said
first
,
so
I
say
still
,
you
may
,
and
must
be
joyfull
;
but
in
the
Lord
:
As
Austin
said
(
upon
those
words
of
the
Psalmist
,
Psal:
97
,
12
,
Jucundamini
Justi
,
Rejoyce
ye
righteous
.
)
Forte
fideles
audientes
jucundamini
convivia
meditantur
;
calices
praeparantur
.
Sed
vide
quid
sequitur
;
In
domino
,
Happily
,
the
righteous
,
hearing
and
the
words
,
Be
merry
,
may
think
upon
feasting
,
and
provide
their
cups
,
and
the
like
.
But
look
what
followes
,
IN
THE
LORD
.
It
must
be
no
otherwise
then
so
.
All
that
I
would
have
you
doe
,
is
,
that
since
you
can
speak
of
so
much
joy
,
and
comforts
,
and
delights
of
the
Holy
Ghost
within
you
;
you
would
also
make
it
appeare
,
without
you
;
and
let
others
know
so
much
by
your
carriage
and
behaviour
;
that
so
they
seeing
you
thus
,
may
think
the
better
of
your
profession
,
&
glorifie
your
father
which
is
in
heaven
,
when
they
see
his
children
are
not
neglected
.
So
on
the
otherside
,
I
doe
not
say
,
but
there
is
a
time
(
as
the
Preacher
saith
)
to
weepe
,
as
well
as
to
laugh
;
a
time
to
be
sad
,
and
to
have
a
sad
countenance
.
A
man
may
,
no
doubt
grieve
:
For
Christ
himselfe
did
so
.
But
to
make
ones
selfe
sad
,
Peter
Martyr
reprovs
him
for
.
and
to
be
of
a
sad
countenance
,
as
if
that
were
the
proper
and
inseparable
marke
of
a
mortified
man
,
or
as
if
that
were
the
temper
he
must
needs
be
of
:
it
is
a
thing
no
way
to
be
allowed
in
a
Christian
,
and
that
which
our
Saviour
long
agoe
condemned
for
the
trick
of
a
hypocrite
.
And
so
much
for
exhortation
.
A
word
of
reproofe
,
&
I
have
done
.
Of
reproofe
,
I
say
,
both
to
him
that
thinks
he
cannot
be
a
Christian
,
unless
he
be
sad
:
and
to
him
that
thinks
he
cannot
be
thought
to
be
so
,
unless
he
look
so
.
For
shame
leave
off
sobbing
and
sighing
,
like
men
without
hope
.
Doe
not
disgrace
the
master
whom
you
serve
,
and
make
the
world
believe
you
are
overlabour'd
,
and
hardly
used
.
Be
not
like
the
dog
in
the
manger
,
that
would
neither
eate
hay
himselfe
,
nor
suffer
the
horse
to
eate
any
.
Be
not
longer
an
hinderance
of
your
brethrens
joy
.
And
be
no
longer
a
scandall
,
and
a
stumbling
block
in
the
way
,
to
hinder
such
as
are
comming
to
the
service
of
Christ
;
and
yet
serve
him
never
a
jot
the
better
your selves
,
but
the
worse
.
If
you
are
discontented
,
tell
me
what
aileth
you
.
I
am
sure
,
you
have
more
then
heart
can
wish
,
or
conceive
,
For
neither
hath
eye
seen
,
nor
eare
heard
,
neither
have
entred
into
the
heart
of
man
to
conceive
,
the
things
that
God
hath
prepared
for
them
that
love
him
.
1
Cor:
2.9
.
If
you
regard
not
your
own
good
;
however
doe
not
give
your
enemies
occasion
to
rejoyce
,
or
think
that
your
condition
is
worse
then
theirs
.
I
would
be
merry
,
surely
,
if
it
were
but
to
outvy
them
.
What
?
shall
a
wicked
man
comfort
himselfe
in
a
poore
barn
full
of
corne
,
and
say
,
rejoycing
,
Soule
;
thou
hast
much
goods
layd
up
for
many
yeares
:
take
thine
ease
,
eate
,
drink
,
and
be
merry
,
And
hast
thou
nothing
to
say
,
that
art
an
heire
to
no
lesse
estate
,
then
the
Kingdome
of
Heaven
?
Shall
a
naturall
man
,
and
a
Philosopher
,
and
a
Stoick
,
brag
that
nothing
can
make
him
grieve
:
and
shall
a
Spirituall
man
,
and
a
Believer
,
and
a
Christian
,
complaine
,
that
nothing
can
make
him
merry
?
If
you
can
endure
such
a
disparagement
of
your
religion
,
you
can
endure
any
thing
.
I
will
conclude
with
the
saying
of
Solomon
(
doe
not
endeavour
to
bring
the
truth
of
it
into
question
by
your
practise
)
God
giveth
to
a
man
that
is
good
in
his
sight
,
wisedome
and
knowledge
,
and
joy
:
but
to
the
sinner
he
giveth
travell
,
to
gather
,
and
to
heap
up
,
that
he
may
give
to
him
that
is
good
before
God
,
Eccles:
2.6
.
The
Fourth
Book
.
The
Mirth
Of
a
Christian
Life
.
HItherto
it
has
been
my
endeavour
to
set
forth
the
joyes
,
that
are
,
or
may
be
had
in
a
godly
life
.
And
now
,
lest
the
wicked
should
say
,
Qui
statuit
aliquid
parte
inaudita
altera
,
Aequum
licet
statuerit
,
haud
aequus
fuerit
.
Who
judgeth
ere
both
parties
he
hath
heard
;
Although
he
judge
aright
,
he
has
but
err'd
.
I
must
crave
your
reading
to
judge
,
and
your
patience
to
reade
,
what
I
shall
say
concerning
a
wicked
life
.
Seeing
David
bids
us
not
be
envious
against
the
workers
of
iniquity
Psal:
37.1
.
I
will
see
a
little
,
what
it
is
they
have
,
worth
the
envying
:
and
whether
they
are
so
happy
,
and
live
so
merry
,
as
men
commonly
thinke
they
doe
.
Certainly
,
all
is
not
gold
that
glisters
.
I
believe
,
you
will
find
your
joy
so
much
cry'd
up
,
if
you
put
it
to
the
touchstone
of
spirituall
judgment
,
or
if
you
hold
it
to
the
light
of
Gods
word
,
and
look
neerer
to
it
;
to
be
but
a
bastard
joy
,
a
meere
counterfeit
,
and
no
true
jewell
.
I
beseech
you
,
let
me
have
a
little
time
to
search
into
the
nature
,
and
propertyes
;
and
examine
the
causes
of
it
.
If
I
can
proove
their
joy
to
be
lesse
in
quantity
,
and
worse
in
quality
;
their
sorrow
to
be
more
,
and
worse
;
and
their
condition
to
be
absolutely
worse
,
and
to
have
much
more
cause
of
sorrow
,
then
the
godly
mans
condition
;
and
no
cause
at
all
of
joy
:
I
hope
I
shall
not
loose
my
labour
,
but
obtaine
my
desire
of
perswading
you
,
not
to
trouble
your selves
as
you
doe
,
at
the
sight
of
their
but
seeming
:
but
to
rejoyce
as
you
should
,
in
the
enjoyment
of
your
own
truly
happy
condition
.
First
then
,
whereas
the
joy
of
the
godly
,
(
or
the
godly
joy
)
is
continuall
,
i.e.
uninterrupted
,
and
continuall
,
i.e.
lasting
,
(
nay
,
everlasting
)
The
joy
which
the
wicked
have
,
(
or
the
wicked
joy
;
for
so
most
of
it
is
)
is
but
momentany
;
either
so
that
it
is
interrupted
with
one
thing
or
other
;
coming
,
and
going
,
upon
fits
,
and
flashes
:
or
so
,
that
,
if
it
should
be
without
interruptions
,
it
would
not
be
long
,
ere
it
would
be
no
more
.
For
,
indeed
,
it
is
so
weak
,
and
like
an
abortive
child
;
that
it
doth
not
onely
not
live
out
all
this
life
,
which
is
but
a
moment
compard
with
eternity
;
but
very
seldome
holds
out
longer
then
a
moment
of
this
[
*
](A76967-e69060-b)
*
Gregory
uppon
Job
,
c.
20.
compares
it
thus
;
Gaudium
(
sayes
he
)
hypocritarum
instar
puncti
in
puncto
enim
stylus-ut
ponitur
,
levatur
,
appparet
ad
momentum
,
sed
despuret
in
perpetuum
.
moment
.
A
wicked
man
has
as
bad
a
tenure
of
any
thing
that
he
has
,
as
any
Villaine
'
can
have
in
an
estate
:
uncertaine
and
unstable
;
in
to
day
,
and
out
to
morrow
:
Every
thing
sudden
,
and
vanishnig
,
and
gone
in
an
instant
.
And
to
this
purpose
Job
hath
excellently
spoken
cap.
8
,
14
,
to
the
19.
Whose
hope
shall
be
cut
off
,
and
whose
trust
shall
be
a
spiders
web
.
He
shall
leane
upon
his
house
,
but
it
shall
not
stand
:
he
shall
hold
it
fast
but
it
shall
not
endure
.
He
is
green
before
the
sun
,
and
his
branch
shooteth
forth
in
his
garden
.
His
roots
are
wrapped
about
the
heap
,
and
seeth
the
place
of
stones
.
If
he
destroy
him
from
his
place
,
then
it
shall
deny
him
,
saying
,
I
have
not
seen
thee
.
Behold
,
this
is
the
joy
of
his
way
,
and
out
of
the
earth
shall
others
grow
.
And
as
all
other
his
good
things
(
as
he
esteems
them
to
be
)
so
his
joy
especially
.
If
it
be
sweet
,
its
sure
to
be
short
;
scarce
enduring
time
enough
to
be
taken
.
Most
of
his
Comforts
make
him
but
as
happy
as
Tantalus
;
bobbing
him
in
the
mouth
,
and
touching
him
no
longer
,
then
only
to
make
him
long
,
and
away
.
At
the
best
,
and
the
longest
,
his
joy
endures
but
for
a
night
(
the
only
time
for
theeves
,
and
drunkards
,
and
such
like
:
though
I
know
,
how
sad
,
and
fearfull
their
night-mirth
also
is
)
but
his
sorrow
cometh
in
the
morning
(
no
lesse
sure
,
and
no
more
in
his
power
to
hinder
,
then
the
rising
of
the
Sun
)
and
takes
the
whole
day
before
it
.
And
So
,
most
of
his
pleasures
,
in
which
his
joy
is
,
hold
but
the
lasting
of
a
tast
,
and
a
touch
:
viz.
so
long
as
his
meat
,
and
his
drink
is
passing
thorow
.
How
few
of
his
delights
out-live
one
thought
!
And
how
few
of
his
thoughts
upon
his
delights
,
live
till
one
thought
upon
another
be
past
!
He
is
scarce
ever
able
to
have
two
merry
thoughts
together
,
and
never
a
sad
one
betweene
.
Perhaps
,
this
moment
,
he
thinks
himselfe
in
heaven
(
for
so
meanly
does
he
think
of
it
,
and
so
badly
is
he
acquainted
with
it
,
as
to
compare
any
thing
to
it
)
for
enjoying
such
or
such
a
boon
.
But
let
him
think
againe
;
and
t
is
a
thousand
to
one
,
but
he
repents
.
His
joy
runs
no
longer
then
it
raines
;
while
the
weather
and
times
are
good
.
It
has
no
constant
fountain
,
as
the
godly
mans
has
.
Perhaps
it
may
be
strong
,
&
violent
at
first
:
&
so
usually
those
motions
are
,
that
are
of
short
continuance
.
It
may
make
a
great
cry
:
and
so
many
other
things
doe
,
when
there
is
little
,
or
no
wooll
.
T
is
like
the
valour
of
the
Insubrian
Gaules
,
of
which
L.
Florus
speakes
,
Sicut
primus
impetus
iis
major
quam
virorum
est
:
ita
sequens
minor
quam
faeminarum
.
The
first
onset
was
more
then
manlike
;
but
all
the
rest
lesse
then
woman-like
.
It
may
make
a
great
flame
:
but
it
will
be
but
like
the
flame
of
straw
,
or
thornes
,
or
a
squib
of
powder
.
It
will
mount
up
high
,
so
that
every
one
shall
see
it
;
and
make
a
great
crackling
so
that
all
the
towne
shall
heare
it
,
but
it
will
be
quickly
out
(
as
most
other
things
are
quickly
ended
,
that
are
quickly
begun
)
and
besides
the
little
benefit
it
does
by
his
heat
or
Light
,
Leaves
a
stinch
behind
it
.
And
It
must
needs
be
so
;
unlesse
the
man
had
either
more
fewell
,
or
such
as
would
last
longer
.
For
his
prosperity
,
(
and
that
he
knowes
himselfe
;
which
makes
his
joy
,
sad
and
fearfull
)
is
exceeding
fickle
:
Perhaps
,
long
comming
,
and
usually
soone
going
.
like
the
morning
dew
,
a
little
heat
will
make
it
fall
,
and
any
thing
will
shake
it
to
the
ground
.
He
cannot
have
a
longer
estate
in
it
,
then
for
his
life
at
best
.
For
the
most
part
,
he
has
but
a
few
yeares
:
many
times
a
few
daies
:
sometimes
a
few
howres
:
and
constantly
at
the
will
of
an
unconstant
fortune
.
If
it
does
last
all
his
life
long
;
yet
it
does
not
last
long
:
for
his
life
is
but
short
,
when
it
is
longest
;
and
it
is
more
like
to
be
shorter
,
then
longer
;
and
then
how
short
is
it
!
His
prosperity
he
and
such
as
he
is
,
doe
but
call
it
so
;
and
so
it
may
passe
here
amongst
men
(
as
a
piece
of
leather
may
passe
for
a
piece
of
money
,
if
men
will
have
it
so
;
and
a
piece
of
brasse
may
passe
for
,
and
please
a
child
as
well
as
gold
)
but
it
will
not
goe
for
such
in
another
world
,
and
he
has
no
hopes
to
have
any
other
in
exchange
.
He
hath
his
portion
in
this
life
.
And
he
is
both
able
,
and
likely
,
to
spend
it
,
and
lose
it
,
and
be
taken
from
it
in
the
twinkling
of
an
eye
:
And
then
what
will
he
doe
?
He
hath
all
that
he
was
to
have
all
ready
;
and
there
is
nothing
to
come
:
No
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
after
payment
;
which
commonly
is
the
greater
,
to
recompence
the
slownesse
of
the
payment
,
Prov.
24.20
.
such
as
the
godly
man
hath
,
[
*
](A76967-e69860-b)
*
For
there
shall
be
no
reward
to
the
evill
man
:
the
cardle
of
the
wicked
shall
be
put
out
.
Prov:
23.18
.
and
such
as
in
every
thing
is
the
most
comfort
to
expect
,
and
the
greatest
joy
to
receive
.
Indeed
,
the
wicked
,
many
of
them
,
in
regard
of
their
flourishing
condition
in
this
kinde
of
prosperity
are
as
the
growing
grasse
.
But
it
is
but
the
grasse
that
growes
upon
the
house
tops
.
of
which
the
[
*
](A76967-e69920-b)
*
Let
them
be
as
the
grasse
upon
the
housetops
,
which
withereth
before
it
groweth
up
;
wherewith
the
mower
filleth
not
his
hand
,
nor
he
that
bindeth
sheaves
his
bosome
.
Psalmist
speaks
,
Psal.
129
6
,
7.
viz.
that
withereth
before
it
be
plucked
up
;
and
wherewith
the
Angels
,
which
are
the
reapers
,
shall
never
fill
their
hand
to
put
them
into
God's
barne
:
for
they
are
sure
to
be
burnt
.
I
may
say
,
as
St
James
does
of
the
rich
man
,
chap.
1.
v
10
,
11.
As
the
flower
of
the
grasse
,
he
shall
passe
away
.
For
the
sun
is
no
sooner
risen
with
a
burning
heat
,
but
it
withereth
the
grasse
,
and
the
flower
thereof
falleth
,
and
the
grace
of
the
fashion
of
it
perisheth
:
so
also
shall
the
rich
man
fade
away
his
waies
.
Wicked
men
may
be
as
ranck
,
and
large
weedes
,
that
grow
a
pace
.
Yea
some
of
them
may
be
green
hearbs
,
and
fine
glorious
flowers
.
But
they
are
no
better
then
such
.
For
they
wither
;
as
those
hearbs
and
flowers
do
;
and
when
the
time
of
the
yeare
is
gone
(
a
short
time
allotted
them
to
flourish
here
)
they
are
gone
too
.
In
the
winter
,
if
you
seeke
them
,
their
place
[
*
](A76967-e70050-b)
*
Psal.
37.35
,
36.
I
have
seene
the
wicked
in
great
power
,
and
spreading
himself
like
a
greene
bay
trce
.
But
he
passed
away
,
and
lo
,
he
was
not
:
I
sought
him
,
but
he
could
not
be
found
.
(
especially
)
shall
know
them
no
more
.
Even
in
the
Summer
,
when
they
prosper
most
they
are
cut
downe
;
and
they
are
suffered
to
grow
,
that
they
may
be
cut
.
Their
prosperity
,
and
their
joy
,
and
they
themselves
,
dye
,
and
are
gone
,
like
the
untimely
birth
of
a
woman
.
If
therefore
,
a
wicked
mans
prosperity
be
never
so
much
;
his
joy
is
never
the
more
;
because
it
may
be
suddenly
,
and
it
is
sure
to
be
shortly
,
nothing
at
all
.
How
can
he
be
merry
,
who
does
not
onely
not
hope
to
continue
so
;
but
still
thinks
that
he
cannot
?
Againe
,
there
is
somewhat
else
in
a
wicked
man's
prosperity
,
besides
the
shortnesse
of
duration
(
which
notwithstanding
is
enough
and
enough
,
to
hinder
him
from
taking
joy
in
it
long
,
if
there
were
nothing
else
)
and
that
is
this
,
that
it
proves
but
little
better
then
a
curse
to
him
.
I
say
not
,
that
it
was
intended
no
otherwise
by
the
giver
:
only
I
say
,
that
whereas
it
is
given
to
a
godly
man
,
in
love
,
(
insomuch
that
God
is
said
to
take
delight
in
the
prosperity
of
his
servant
,
Psal:
35.27
.
)
It
is
given
to
him
(
as
it
were
)
with
an
ill
will
.
And
such
things
,
we
use
to
say
,
when
one
man
gives
a
thing
to
another
,
will
never
doe
him
good
;
And
it
cannot
be
joy
to
enjoy
them
.
Adversity
sent
by
God
to
the
Godly
,
is
like
the
wounds
of
a
lover
:
but
prosperity
given
to
the
wicked
,
seemes
to
be
like
kisses
of
an
enemy
;
and
what
doth
Solomon
say
of
those
two
,
Prov:
27.6
.
Faithfull
are
the
wounds
of
a
friend
:
but
the
kisses
of
an
enemy
are
deceitfull
.
If
God
doe
give
,
and
doe
not
give
in
love
;
thou
mayest
be
in
feare
of
,
thou
canst
not
be
in
love
with
his
gifts
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thou
canst
never
be
merry
with
them
,
(
if
thou
hast
the
lest
thought
that
he
is
not
thy
friend
:
as
a
wicked
man
cannot
well
have
any
,
that
he
is
)
For
thou
wilt
be
ever
&
anon
suspecting
,
that
he
intends
thee
some
hurt
;
that
he
meanes
to
take
advantage
,
against
thee
,
and
to
heap
coales
of
fire
upon
thee
:
as
meaning
rather
to
burne
thee
,
then
to
warme
thee
;
and
to
make
thee
lose
the
more
,
for
having
had
so
much
.
To
say
nothing
,
how
he
will
make
thee
punish
thy selfe
,
with
care
,
and
travell
,
to
keep
,
and
increase
,
and
Feare
to
lose
(
Eccles:
2.26
.
To
the
sinner
he
giveth
travell
to
gather
,
and
to
heap
up
:
that
he
may
give
to
him
that
is
good
before
God
)
all
the
wealth
he
has
given
thee
,
being
but
such
as
moths
can
corrupt
,
and
theeves
break
thorow
to
steale
.
If
God
leave
the
world
still
in
a
mans
heart
;
although
he
should
have
all
the
world
to
his
Command
;
he
must
necessarily
be
Subject
to
a
world
of
misery
.
Woe
to
that
man
to
whom
much
is
given
,
with
a
little
grace
.
'T
is
as
bad
as
a
full
table
,
and
a
great
appetit
;
and
no
strength
to
digest
.
It
will
make
him
unable
,
but
willing
to
live
:
and
it
will
make
him
both
unable
,
and
unwilling
to
dye
:
And
judge
you
,
in
what
a
fine
case
such
a
man
is
to
be
merry
.
The
more
wealth
the
wicked
have
,
and
the
longer
(
it
being
like
wrongfully
sequestred
means
,
and
scarce
their
owne
)
the
greater
,
and
heavyer
will
the
account
be
,
when
they
are
cald
to
it
;
and
the
dammages
so
much
the
more
.
Unlesse
there
be
somewhat
else
given
with
it
,
an
ingredient
of
grace
:
I
will
not
give
a
doit
for
all
the
wealth
,
or
honour
in
the
world
,
to
be
cur'd
of
the
least
sorrowfull
thought
.
Non
enim
gazae
,
neque
consularis
Summovet
lictor
miseros
tumultus
Mentis
&
curas
laqueata
circum
—
tecta
[
*
](A76967-e70910-b)
*
Horat-Car
lib:
2.
odc
16.
volantes
.
And
therefore
let
wicked
men
brag
of
the
goodnes
of
their
condition
;
and
foolish
men
envy
them
for
it
:
For
my
part
,
I
think
,
they
that
say
,
they
can
be
;
or
they
that
seeme
to
be
merry
in
such
a
condition
;
are
no
more
,
nor
no
better
merry
then
those
(
as
they
say
)
have
eaten
of
the
heath
Sardonia
.
[
*
](A76967-e71000-b)
*
Silinus
cap.
12.
who
dye
laughing
;
or
those
that
being
desperately
sick
,
laugh
when
they
are
a
dying
.
They
sing
like
the
swan
(
and
with
as
much
ignorance
)
when
they
are
nearest
their
end
:
&
't
is
a
signe
that
they
are
neere
their
end
,
when
they
doe
sing
.
As
Solomon
said
Prov:
18
,
12.
Before
destruction
the
heart
of
a
man
is
haughty
:
So
may
I
say
.
Before
destruction
the
heart
of
a
man
is
merry
.
The
wicked
man
is
usually
merriest
,
when
his
destruction
is
neerest
,
and
when
he
has
least
cause
.
When
the
evill
day
is
neerest
;
then
he
puts
it
furthest
off
.
Vngodly
men
have
little
more
reason
to
be
merry
,
for
having
a
great
deal
of
wealth
;
then
any
creature
,
that
is
put
a
part
to
be
kild
,
has
cause
to
be
glad
,
(
though
glad
enough
too
,
no
doubt
,
he
is
)
for
having
a
great
deale
of
meat
:
For
even
in
the
same
manner
are
they
fed
;
and
therefore
they
have
the
same
cause
to
feare
,
they
are
left
(
if
not
designed
)
to
the
same
end
.
They
are
fed
with
the
fat
of
the
Land
(
but
leane
meat
,
and
poverty
is
more
wholesome
)
and
fatted
up
,
with
plentifull
feeding
.
So
Eliphas
speakes
.
Job
:
15
,
27
He
covereth
his
face
with
his
fatnesse
and
maketh
collops
of
sat
in
his
flankes
.
But
then
see
what
he
sayes
afterward
vers.
29
,
30.
He
shall
not
be
rich
,
neither
shall
his
substance
continue
,
neither
shall
he
prolong
the
perfection
there
of
upon
the
earth
He
shall
not
depart
out
of
darknesse
the
flame
shall
dry
up
his
branches
,
and
by
the
breath
of
his
mouth
shall
he
goe
away
.
Little
doe
they
think
,
why
they
are
thus
sufferd
to
prosper
,
and
sufferd
to
prosper
thus
viz
that
like
beasts
,
they
may
be
fitter
for
slaughter
.
When
the
wicked
spring
as
the
grasse
,
and
when
all
the
workers
of
iniquity
doe
flourish
:
it
is
that
they
shall
be
destroy'd
for
ever
.
Psalm
.
92.7
.
The
fatter
they
are
,
the
fitter
they
are
for
slaughter
:
&
the
sooner
slain
[
*
](A76967-e71280-b)
*
Psal.
78.31
.
.
He
slew
the
fattest
of
them
.
Did
I
say
,
a
wicked
man
is
fed
with
prosperity
?
Nay
,
but
he
need
not
be
fed
for
he
will
feed
himselfe
,
if
he
be
let
alone
,
and
have
meat
enough
:
unlesse
being
in
honour
he
had
(
as
he
has
not
)
understanding
enough
(
though
it
were
never
so
little
more
then
the
beasts
that
perish
)
to
be
temperate
in
the
use
of
it
.
He
is
like
bad
ground
:
Whether
he
have
any
thing
sown
on
him
:
or
whether
he
have
nothing
;
he
is
all
one
:
unlesse
the
difference
be
in
this
,
that
he
brings
forth
most
weeds
,
when
he
is
sown
with
the
best
seed
.
Prosperity
is
to
him
,
as
a
horse
which
he
can
neither
breake
nor
ride
;
and
so
he
must
needs
be
thrown
.
A
wicked
man
having
a
bad
heart
,
or
,
as
I
may
say
,
a
bad
stomack
:
prosperity
,
and
the
best
meat
that
can
be
given
him
,
will
beget
in
him
nothing
but
ill
humours
,
fears
,
and
cares
,
and
vexations
,
and
sins
:
continuall
distempers
both
of
body
and
mind
.
Perhaps
,
sometimes
his
prosperity
has
not
these
troubles
with
it
.
Yet
is
it
not
enough
to
make
him
merry
.
No
,
it
is
too
negative
so
:
and
that
which
makes
a
man
truly
merry
,
must
be
more
positive
.
He
must
take
delight
in
it
:
he
must
enjoy
himselfe
in
the
prosperity
,
as
well
as
enjoy
the
prosperity
;
or
else
it
will
be
nothing
worth
.
This
a
wicked
man
can
never
doe
,
though
he
should
have
never
so
much
,
and
enjoy
never
so
much
outward
peace
;
[
*
](A76967-e71610-b)
*
Prosperity
,
so
the
word
is
used
in
our
Bible
.
because
he
has
no
peace
within
.
Having
no
peace
within
him
;
what
ever
peace
he
has
without
him
,
he
can
no
more
be
merry
,
then
a
Prince
who
is
plundring
of
another
mans
house
abroad
,
and
in
the
mean
time
has
an
enemie
seizing
upon
his
kingdome
at
home
.
But
then
againe
,
here
is
more
misery
for
a
wicked
man
.
For
as
he
is
not
able
to
use
prosperity
:
so
(
that
which
will
necessarily
adde
to
his
sorrow
)
he
must
necessarily
have
it
.
As
he
knows
not
what
to
doe
with
it
;
so
he
knows
not
what
to
doe
without
it
.
For
he
has
no
strength
to
encounter
with
adversity
:
and
is
no
more
able
to
live
merry
in
sad
times
;
then
a
man
that
is
not
before
hand
,
is
able
to
live
plentifully
in
a
dearth
;
or
a
man
that
has
no
stock
of
money
to
lay
out
,
is
able
to
get
his
living
by
a
trade
.
Being
poore
without
a
stock
.
of
grace
,
he
cannot
find
himselfe
maintenance
:
and
being
lazy
without
a
principle
of
grace
,
he
will
never
labour
to
get
it
.
His
soule
is
naked
,
and
without
the
garment
of
faith
to
keep
it
warme
,
and
so
cannot
endure
the
cold
:
It
is
loose
,
and
without
the
anchor
of
hope
to
hold
it
fast
,
and
so
cannot
endure
the
stormes
of
affliction
.
Certainly
it
must
needs
be
starv'd
to
death
:
it
must
needs
be
miserable
toss'd
in
this
world
,
and
irrecoverably
cast
away
in
the
world
to
come
.
Wherewith
should
a
wicked
man
encounter
with
adversity
?
The
best
weapon
for
such
an
use
,
must
be
a
strong
soule
(
for
a
strong
body
opposed
to
miseryes
,
is
but
a
great
heap
of
wood
to
a
flame
of
fire
)
but
alas
,
his
soule
is
so
sick
with
sin
;
that
insteed
of
easing
him
of
his
burden
,
it
will
adde
more
weight
,
and
presse
him
lower
to
the
ground
.
But
I
will
not
speake
much
of
adversity
,
lest
wicked
men
tell
me
,
I
may
spare
my
labour
,
they
are
not
so
much
troubled
with
it
.
I
will
returne
therefore
,
and
have
a
word
more
of
their
prosperity
,
which
they
so
much
brag
of
,
and
of
which
they
have
so
little
cause
to
brag
,
considering
to
what
passe
it
brings
them
:
they
being
so
much
the
more
miserable
in
the
end
,
for
that
their
beginning
was
so
happy
.
Nay
not
only
their
end
hereafter
;
but
every
interuption
of
their
condition
while
they
are
here
,
is
so
much
the
worse
.
For
the
more
they
have
,
and
the
fatter
they
are
;
the
more
is
their
griefe
,
when
they
lose
;
and
the
greater
their
paine
,
when
they
are
any
way
sick
,
or
afflicted
(
as
it
is
usually
seene
in
fatt
,
and
corpulent
men
,
in
regard
of
bodily
sicknesse
)
and
yet
they
are
subject
also
to
as
much
as
another
,
and
more
too
;
as
full
bodies
are
to
diseases
.
What
a
sad
comfortlesse
sight
,
is
a
wicked
man
in
his
sicknesse
or
in
any
other
affliction
!
whereas
,
on
the
contrary
,
what
comfort
is
there
in
a
godly
man
,
not
onely
to
himselfe
,
but
to
any
other
that
shall
visit
him
;
even
then
when
the
hand
of
God
is
heaviest
upon
him
!
All
sorts
of
evills
,
partly
by
their
Suddennesse
,
partly
by
violence
,
and
partly
by
his
owne
unpreparednesse
,
and
security
(
presuming
of
nothing
but
peace
)
like
naturall
things
meeting
with
things
of
a
contrary
quality
,
have
their
full
blow
upon
a
wicked
man
.
That
which
was
threatned
to
the
Babylonians
,
is
usually
his
case
.
Therefore
shall
evill
come
upon
thee
:
thou
shalt
not
know
from
whence
it
rises
:
and
mischiefe
shall
fall
upon
thee
,
thou
shalt
not
be
able
to
put
it
off
:
and
desolation
shall
fall
upon
thee
suddenly
,
which
thou
shalt
not
know
:
Isa
47.11
.
His
Candle
seldome
goeth
out
,
but
is
put
[
*
](A76967-e72250-b)
*
Job
21.17
.
out
suddenly
(
though
I
speak
not
so
much
of
outward
admonitions
,
as
of
Gods
inward
preparation
of
this
heart
.
)
But
to
returne
to
the
wicked
mans
Joy
.
Give
me
leave
to
mention
a
few
reasons
,
why
a
wicked
man's
mirth
(
that
which
he
has
)
is
so
short
liv'd
.
My
reasons
shall
be
drawne
.
1.
From
the
Abundance
of
helps
which
it
needs
,
and
from
the
weaknesse
,
and
fullibility
of
those
helps
2.
From
its
imperfection
,
both
in
regard
of
its
subject
,
and
object
,
and
also
in
its
owne
nature
.
For
the
first
viz:
the
Abundance
of
helps
which
it
needs
1.
It
depends
much
on
the
company
of
men
;
wherein
be
cannot
alwaies
have
his
mind
(
&
yet
otherwise
,
he
cannot
be
merry
)
For
still
one
thing
or
other
is
amisse
.
Either
he
wants
company
,
or
he
has
too
much
,
or
too
little
,
or
such
as
does
not
agree
with
his
humour
.
If
the
fault
be
one
of
these
three
last
;
he
may
,
perhaps
,
scrabble
out
with
a
great
deale
of
paine
.
But
if
it
be
the
first
;
he
has
no
shift
to
make
.
For
he
has
such
a
number
of
objects
without
him
,
to
tempt
him
,
and
vexe
him
,
which
he
cannot
put
off
;
such
a
lowd
importune
noyse
within
him
viz:
of
a
troubled
conscience
continually
upbrading
him
,
which
he
cannot
appease
;
finally
,
such
disturbance
,
from
his
thoughts
to
,
or
for
,
the
committing
of
sinne
,
which
he
cannot
remedy
;
that
if
you
put
him
to
single
mirth
,
he
is
no
body
.
If
you
keep
him
but
within
doores
never
so
little
;
he
is
presently
off
the
hinges
;
and
like
a
thing
,
as
I
may
say
,
unhang'd
:
dull
,
&
unweildy
,
and
without
any
activity
at
all
.
Certainly
,
that
clock
is
not
good
,
that
cannot
goe
long
,
after
it
is
set
a
going
:
whose
hand
will
goe
no
longer
,
then
it
has
the
helping
hand
of
another
to
keep
it
going
.
Even
such
another
thing
is
a
wicked
mans
joy
.
The
joy
of
a
godly
man
is
cleane
contrary
;
because
,
he
has
so
little
need
of
forrein
assistance
;
being
so
well
furnish'd
at
home
,
and
able
to
live
of
himselfe
.
You
may
not
think
to
make
him
sad
,
by
making
him
solitary
;
who
has
most
of
God
,
when
he
has
least
of
men
;
and
is
never
lesse
alone
,
then
when
you
think
him
to
be
so
.
2.
It
depends
much
upon
the
state
of
his
body
.
He
is
merry
,
either
because
he
is
of
a
sanguine
complexion
;
and
so
his
mirth
can
be
but
a
humour
,
at
best
,
&
of
an
uncertaine
continuance
;
being
that
which
proceeds
from
a
humour
,
which
must
be
supplyed
,
and
may
be
corrupted
,
&
will
runne
away
at
the
least
hole
in
a
veine
.
Or
else
,
because
he
is
in
a
good
condition
of
health
,
and
strength
;
and
so
his
mirth
must
needs
be
as
his
body
is
;
viz.
seldome
sound
,
quickly
disturbed
,
and
easily
destroyed
.
Keep
such
a
one
but
from
a
meales
meat
:
or
give
him
a
morsell
too
much
:
hurt
him
in
one
of
his
fingers
;
or
let
him
have
but
a
little
dumpish
weather
;
how
does
he
sit
mourning
like
an
owle
,
and
knows
not
how
to
be
comforted
!
His
laughing
is
presently
turned
into
howling
,
and
sighing
,
his
harp
into
mourning
,
and
his
organ
into
the
voyce
of
them
that
weep
.
3.
It
depends
much
upon
his
age
.
As
his
mirth
dyes
with
him
;
so
it
grows
old
with
him
,
and
decayes
,
as
he
does
.
There
is
seldome
a
wicked
man
,
but
his
gray
haires
are
brought
downe
with
sorrow
to
the
grave
:
Sorrow
for
paine
:
and
Sorrow
(
such
as
it
is
)
for
Sinne
;
and
Sorrow
that
he
cannot
be
merry
.
Every
thing
that
he
has
been
,
he
cannot
think
of
it
without
sorrow
:
either
that
he
was
so
,
or
that
he
cannot
be
so
any
longer
,
or
that
he
has
no
longer
time
to
be
not
so
.
How
oft
does
he
repeat
it
,
sighing
,
and
shaking
his
head
.
I
was
,
and
I
have
been
thus
and
thus
:
Those
daies
are
gone
,
or
,
It
was
a
merry
time
with
me
then
.
And
So
every
thing
that
he
has
done
,
he
cannot
think
of
it
but
with
sorrow
;
at
least
,
he
cannot
be
glad
to
think
of
it
.
If
he
were
able
to
lay
together
before
him
,
all
the
deeds
that
ever
he
did
,
all
the
words
that
ever
he
spake
,
all
the
thoughts
that
ever
he
conceiv'd
,
and
all
the
objects
too
that
ever
entered
into
his
sences
,
or
his
understanding
:
he
would
not
be
able
to
extract
out
of
them
one
dramme
of
Comfort
,
to
exhilarate
,
and
revive
his
disconsolate
drooping
soule
.
4.
It
depends
much
,
upon
his
meat
and
drink
.
His
bones
are
never
at
ease
,
till
his
belly
be
full
I
will
not
give
a
pin
for
his
mirth
,
if
he
be
fasting
.
If
he
be
hungry
,
and
not
presently
supply'd
which
meat
;
he
is
angry
,
and
was
pish
.
As
the
frensh-man
says
,
A
hungry
Clowne
,
&c
:
so
may
I
say
,
a
hungry
wicked
man
,
is
halfe
mad
.
And
yet
if
he
is
not
hungry
,
he
will
be
angry
then
too
,
and
sad
for
want
of
a
stomack
.
When
he
is
empty
,
he
would
be
full
:
and
when
he
is
full
,
he
would
be
empty
.
He
will
be
sad
,
because
he
cannot
eate
:
and
he
will
be
sad
,
because
he
can
eate
no
more
.
He
has
more
then
enough
to
doe
,
to
please
his
tast
,
and
the
rest
of
the
sences
:
and
yet
he
knowes
not
what
to
doe
,
if
he
doe
not
.
Deny
the
merriest
epicure
such
a
dish
,
or
such
a
sawce
:
or
let
him
want
but
his
wine
,
and
tobacco
:
and
who
so
melancholy
a
body
,
as
this
merry
soule
.
Beleeve
it
,
such
a
mans
mirth
is
,
for
the
most
part
,
but
drowning
of
sorrow
upon
times
and
tides
.
For
when
the
water
is
gone
,
and
the
drink
is
all
up
,
and
downe
:
his
mirth
is
upon
the
head
,
his
joy
is
at
an
ebbe
;
and
,
like
bankes
that
have
been
overflowne
,
there
is
none
so
muddy
as
he
.
2.
A
Second
fault
in
a
wicked
man's
joy
is
,
that
it
is
imperfect
.
And
so
it
is
,
in
regard
both
of
the
subject
,
and
the
object
.
1.
In
regard
of
the
subject
that
has
it
:
viz:
because
it
is
but
in
one
part
of
the
man
,
and
that
the
worst
too
,
the
body
;
and
not
in
the
soule
:
and
in
the
worst
part
of
the
body
,
the
outer
part
;
and
not
in
the
heart
.
or
if
at
the
best
,
it
be
in
the
Soule
;
it
is
but
in
a
part
of
that
neither
,
and
the
worst
part
thereof
too
;
even
as
farre
as
it
is
carnall
,
or
naturall
,
and
not
a
jot
further
,
or
higher
.
But
it
is
seldome
so
neither
:
and
therefore
it
can
hardly
be
said
to
be
in
the
man
,
or
to
have
any
depth
in
it
;
and
consequently
,
a
man
cannot
be
truly
affected
with
it
.
For
,
seeing
it
is
but
outward
,
and
carnall
,
superficiall
,
and
floating
upon
the
top
:
't
is
no
more
comfort
to
the
heart
,
then
a
cup
of
strong
water
throwne
in
a
man's
face
.
I
say
,
a
wicked
man's
joy
in
regard
of
its
subject
,
is
as
grosse
,
and
earthly
:
(
remaining
in
the
members
of
the
body
,
)
As
in
regard
of
the
cause
,
it
is
aërie
,
and
vain
:
(
beginning
,
and
continuing
upon
light
occasions
:
)
so
that
it
is
neither
pure
enough
to
pierce
so
farre
as
the
Spirit
,
nor
weighty
enough
to
sinke
to
the
bottome
of
the
heart
.
Any
stranger
[
*
](A76967-e73680-b)
*
Prov:
14.10
.
may
intermeddle
with
it
,
and
any
strange
accident
will
interrupt
it
.
His
heart
will
be
many
times
sad
,
when
his
countenance
is
merry
:
but
his
heart
can
never
be
merry
,
when
his
countenance
is
sad
.
A
merry
heart
may
make
a
cheerfull
Countenance
:
but
a
Cheerefull
countenance
will
not
make
a
merry
Heart
.
His
heart
is
so
farre
from
the
objects
of
his
joy
(
which
are
grosse
,
and
earthly
things
,
that
cannot
get
to
it
)
and
the
objects
of
vexations
so
neere
his
conscience
;
and
his
conscience
so
neere
his
heart
;
that
he
can
never
be
heartily
merry
.
Perhaps
,
he
may
be
pleasantly
touched
,
and
tickl'd
on
the
outside
of
his
heart
:
and
so
he
may
have
a
little
forced
mirth
for
a
while
;
as
a
sick
man
,
or
an
old
man
may
have
by
the
strength
of
a
potion
,
or
a
cup
of
liquour
:
But
I
doe
not
remember
,
that
ever
I
read
,
or
heard
;
and
I
beleeve
,
he
cannot
say
it
himselfe
,
that
joy
entered
into
his
heart
,
and
that
his
heart
was
enlarged
with
it
,
so
that
his
very
spirit
rejoyced
;
(
so
as
the
godly
man's
uses
to
doe
,
and
as
the
Scriptures
testifie
of
him
every
where
.
)
He
lookes
merrily
without
,
like
a
whited
sepulcher
:
but
within
there
is
a
sad
sight
of
dead
men's
bones
;
of
a
dead
heart
,
and
a
dead
conscience
,
and
a
whole
soule
dead
in
trespasses
and
sins
.
He
is
like
a
countrey
where
the
wayes
are
cleane
(
such
as
one
,
that
has
no
judgment
,
will
preferre
before
any
other
)
but
the
soyle
underneath
is
heartlesse
,
and
barren
,
and
fruitlesse
.
His
pleasure
is
not
a
whit
more
hearty
,
then
the
heart
is
fleshly
.
For
if
by
the
heart
,
you
do
mean
any
thing
that
is
spirituall
;
it
is
nothing
hearty
at
all
.
Now
the
pleasure
that
goes
not
home
to
the
heart
;
is
as
when
a
man
may
tast
of
a
thing
,
but
must
not
,
or
cannot
let
it
downe
:
which
does
but
vex
him
the
more
,
and
set
the
stomack
a
longing
,
and
the
body
a
pining
.
And
truly
,
even
so
the
spirit
of
a
wicked
man
(
that
which
is
of
most
consequence
,
and
he
thinks
not
of
it
:
and
that
which
,
let
him
use
it
how
he
will
,
will
live
however
,
and
cannot
dye
)
is
sad
,
and
hungry
,
and
ready
to
starve
for
want
:
while
the
flesh
,
and
the
members
of
the
body
,
are
glutted
,
and
not
so
much
delighted
,
as
sated
,
and
sadded
,
(
while
they
seeme
to
be
gladded
)
with
abundance
of
pleasures
.
As
,
plus
dolet
qui
quod
intus
est
dolet
:
so
,
plus
gaudet
qui
quod
intus
est
gaudet
.
For
what
is
shaking
of
the
legs
,
stretching
abroad
of
the
jaws
,
and
making
a
noyse
with
the
throat
(
wherein
there
is
paine
,
and
wearinesse
;
and
which
are
as
suddenly
ended
,
as
they
are
vainly
begun
,
and
violently
prosecuted
)
to
a
well
grounded
,
quiet
,
undisturbed
,
endlesse
,
joy
of
the
spirit
.
Joy
is
better
enjoyd
by
the
spirit
:
and
the
joy
of
the
spirit
is
better
,
and
more
.
It
is
not
only
with
lesse
feare
and
disturbance
:
but
in
more
abundance
.
The
Vessell
must
needs
be
the
fuller
,
when
lesse
runnes
out
;
and
is
not
so
soone
empty
.
Griefe
is
greatest
,
that
is
least
expressed
,
and
wrung
out
into
teares
,
Expletur
lacrymis
,
egeriturque
dolor
)
and
so
;
doubtlesse
,
joy
is
more
,
and
more
sound
,
and
perfect
,
if
it
be
in
one
lump
,
only
in
the
heart
;
then
if
it
be
minc'd
into
parts
,
and
scattered
and
diffus'd
into
the
severall
parts
of
the
body
.
2.
A
wicked
man's
joy
is
imperfect
in
regard
of
the
object
too
.
1.
Because
it
is
corporeall
.
And
so
it
is
the
lesse
wonder
,
that
his
pleasure
is
but
corporeall
for
the
subject
;
while
the
objects
of
it
are
no
other
,
such
as
meate
,
and
drink
,
&
monyes
,
and
the
like
.
For
such
things
as
these
,
being
corporeall
,
and
of
a
grosse
substance
,
it
is
impossible
,
they
should
come
neere
enough
to
the
soule
,
which
is
spirituall
,
and
of
a
pure
sustance
,
either
in
place
and
being
,
or
in
pleasing
,
and
being
liked
as
to
make
it
fully
,
and
intimately
,
and
thorowly
glad
.
Nothing
is
suffered
to
be
neere
another
thing
in
situation
,
that
is
altogether
of
another
kind
:
and
nothing
is
lik'd
or
suffered
to
be
neer
in
affection
;
which
neither
is
nor
can
be
made
like
,
to
that
which
is
to
like
or
to
love
it
.
Things
that
love
one
another
,
would
even
be
one
another
,
(
as
we
use
to
say
,
Amicus
alter
idem
,
a
freind
is
another
selfe
)
for
love
,
and
desire
are
such
strong
affections
,
that
they
will
never
leave
clipping
,
and
embracing
,
and
joyning
the
thing
that
is
lov'd
,
to
the
thing
that
loves
;
till
,
imitating
nature
in
her
operation
,
they
have
made
it
almost
one
with
it
,
and
in
a
manner
transform'd
it
into
the
same
thing
.
For
thus
it
is
with
a
godly
man
,
and
the
objects
of
his
love
,
God
,
and
Christ
,
who
are
all
one
in
the
other
,
and
one
with
one
another
,
as
Christ
said
I
am
in
the
father
,
and
the
father
in
me
,
and
you
in
me
and
I
in
you
.
Insomuch
that
a
godly
man's
joy
,
having
such
objects
,
which
may
be
so
enjoy'd
;
must
needs
be
perfect
,
&
without
defect
.
Now
if
the
Soule
(
or
the
mind
)
love
such
objects
as
these
(
as
it
cannot
doe
,
if
it
be
it's
selfe
,
and
in
it's
right
mind
:
not
mad
,
nor
drunck
,
nor
set
besides
it selfe
with
passion
)
all
that
it
could
do
,
would
be
only
this
,
even
create
the
more
trouble
to
her selfe
,
in
loving
,
and
desiring
that
which
she
is
not
able
to
enjoy
:
even
as
much
trouble
and
paine
,
as
it
is
for
any
one
to
love
that
which
he
cannot
eate
;
or
a
woman
with
child
,
to
be
still
longing
for
what
can
never
be
gotten
;
or
a
man
,
to
strike
at
a
ball
with
all
his
might
and
misse
of
his
blow
.
And
yet
on
the
other
side
,
if
the
Soule
do
not
love
such
objects
;
her
vexation
is
all
as
much
to
have
them
alwaies
offer'd
to
her
,
so
as
they
are
.
'T
is
an
equall
misery
,
to
love
nothing
but
that
which
I
cannot
have
;
&
to
have
nothing
,
but
that
which
I
cannot
love
.
How
miserably
is
the
Soule
of
a
wicked
man
,
eith
r
pined
with
want
of
food
;
or
vexed
with
such
as
it
cannot
eate
!
Poore
soule
!
that
must
take
all
the
paine
,
and
canst
have
none
of
the
pleasure
.
Not
one
of
the
senses
can
have
the
pleasure
of
the
members
,
or
the
members
the
pleasure
of
the
sences
without
thy
help
;
&
must
thou
only
be
helples
thy selfe
;
and
is
there
nothing
provided
to
comfort
thee
?
Canst
thou
,
and
must
thou
,
take
care
and
provide
for
all
their
not
only
necessities
,
but
pleasures
;
and
in
the
meane
while
must
thou
sit
alone
thy selfe
,
as
if
thou
wert
no
body
,
(
as
thou
art
not
)
sad
,
and
hungry
,
and
neglected
:
kept
in
a
fooles
paradise
,
and
in
a
prison
as
long
as
thou
art
here
,
(
a
prison
too
well
loved
by
thee
,
and
supported
by
thine
wone
care
)
and
yet
to
be
condemned
for
ever
to
another
hereafter
for
thy
labour
.
Truly
,
truly
,
I
must
needs
say
,
thy
condition
is
slavish
,
and
miserable
;
and
thou
maist
well
cry
out
,
Woe
is
me
that
I
have
my
habitation
in
the
tabernacle
of
the
body
,
and
in
these
tents
of
Kedar
.
2.
Imperfection
of
a
wicked
mans
joy
in
regard
of
the
object
(
it
being
suppos'd
,
that
the
true
subject
of
joy
,
which
is
the
Soule
,
is
incorruptible
)
is
this
,
that
the
object
is
corruptible
neither
good
enough
,
nor
great
enough
,
nor
lasting
enough
,
for
such
an
excellent
,
glorious
,
everlasting
creature
,
as
the
soule
is
,
to
rejoyce
in
.
They
say
,
a
horse
will
never
prove
,
where
he
hath
not
a
full
bite
(
his
unsatisfiednesse
,
and
his
longing
,
does
him
more
hurt
then
is
meat
does
him
good
:
so
the
soule
,
if
it
have
only
a
little
slender
corruptible
food
;
if
it
have
no
better
diet
,
or
entertainent
in
the
body
then
so
:
it
may
seem
to
live
;
but
it
will
secretly
Consume
,
and
pine
;
and
with
eating
food
too
long
that
is
not
fit
for
her
,
at
length
lose
her
stomack
to
better
;
and
then
dye
to
all
eternity
.
Corruptible
objects
to
an
incorruptible
soule
(
especially
if
it
can
have
no
other
)
are
like
weak
meats
to
a
strong
stomack
:
or
,
bad
meats
to
a
good
stomack
:
which
because
it
must
have
some
,
and
it
has
no
other
,
does
not
reject
them
;
&
by
degrees
may
be
brought
to
use
them
constantly
(
as
many
by
degrees
are
brought
to
a
diet
contrary
to
their
nature
)
but
then
in
the
mean
time
,
it
turns
the
meats
into
ill
humours
,
and
growes
the
weaker
it selfe
,
for
want
of
a
stronger
subject
to
work
upon
.
So
it
is
with
the
Soule
in
the
use
of
this
Corruptible
food
.
It
is
so
farre
from
being
improved
with
it
,
that
it
proves
the
worse
:
and
not
only
abuseth
the
creatures
with
too
much
mispence
:
but
wrongs
her selfe
with
abundance
of
diseases
.
I
tell
thee
,
thy
soule
must
have
otherguise
food
,
if
ever
it
think
to
grow
;
unlesse
it
be
to
grow
worse
.
An
Incorruptible
soule
,
is
so
farre
from
being
satisfi'd
with
any
Corruptible
things
,
so
as
to
make
her selfe
merry
in
the
enjoyment
of
them
:
that
when
she
has
used
them
,
like
a
great
stomack
with
a
very
little
meat
,
she
grows
more
hungry
;
and
consequently
more
discontented
,
and
sorrowfull
.
If
it
had
no
knowledge
,
nor
sense
;
it
would
never
prosper
,
so
long
as
it
is
ty'd
to
such
things
as
disagree
with
the
nature
of
it
,
or
are
a
hinderance
to
that
which
does
agree
:
no
more
then
a
vine
,
or
any
other
plant
,
can
grow
neere
that
,
which
either
has
an
antipathy
to
it
,
or
hinders
the
influence
of
the
sun
,
or
diverts
its
nourishment
another
way
.
How
much
lesse
then
,
having
knowledge
what
those
Corruptible
things
are
,
how
vaine
and
empty
,
and
altogether
unfit
for
her
;
is
she
able
to
be
merry
in
the
enjoyment
of
them
.
How
can
I
take
full
delight
in
that
company
,
which
I
am
sure
will
leave
me
suddenly
?
Even
the
more
delight
I
take
in
such
Company
;
the
lesse
I
take
;
for
the
thought
that
it
will
not
continue
.
The
faster
a
thing
is
joyned
to
another
thing
;
with
the
greater
paine
it
is
separated
from
it
.
3
A
third
Imperfection
in
a
wicked
man's
joy
in
regard
of
the
object
,
is
because
its
objects
,
as
they
are
of
too
short
continuance
;
so
are
they
of
too
narrow
extent
,
for
such
a
thing
as
the
soule
is
,
to
be
merry
with
.
The
soule
hath
an
infinite
capacity
,
and
a
Capacity
of
that
which
is
infinite
.
Though
she
be
coop'd
up
,
much
against
her
will
,
and
made
to
dwell
below
her
dignity
in
a
little
poore
cottage
;
yet
is
shee
big
enough
for
all
the
Trinity
to
dwell
in
,
and
too
big
for
all
the
world
besides
to
fill
.
She
doth
not
only
looke
forward
beyond
the
world
,
the
[
*
](A76967-e75810-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
world
of
the
creatures
,
to
things
which
last
in
another
world
,
(
where
she
knowes
she
is
to
dwell
longest
,
and
therefore
makes
the
greatest
provision
for
it
)
but
she
lookes
beyond
the
world
every
way
,
beyond
the
creatures
of
the
[
*
](A76967-e75850-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
world
,
whether
in
heaven
or
earth
,
Spirits
,
&
Angells
,
and
all
.
T
is
not
the
most
divine
thing
:
but
only
that
which
is
Deity
it selfe
,
can
set
a
bound
,
and
give
content
to
the
desires
of
this
Spirituall
,
immortall
,
and
divine
creature
.
Nothing
but
the
feare
of
God
,
and
such
wisdome
as
that
affords
,
will
fill
her
.
The
rich
man
might
brag
as
much
as
he
would
,
and
tell
his
soule
,
Soule
thou
hast
enough
,
and
Soule
,
thou
art
well
enough
,
when
his
barne
was
full
.
But
't
was
more
then
his
soule
would
tell
him
,
or
was
able
to
say
herselfe
.
For
if
the
whole
world
had
been
his
barne
,
and
a
world
of
riches
had
been
in
his
barne
,
and
his
barne
been
full
to
the
brimm
,
alas
poore
wretch
(
and
never
so
wretched
as
now
)
his
empty
soule
all
the
while
is
ready
to
starve
,
and
die
,
and
he
feeles
it
not
.
I
might
say
to
him
,
as
it
was
said
to
Laodicea
,
Rev:
3.17
.
Thou
saiest
I
am
rich
,
and
increased
with
goods
,
and
have
need
of
nothing
:
and
knowest
not
that
thou
art
wretched
,
and
miserable
,
and
poore
and
blind
,
and
naked
.
Nay
,
it
may
be
(
that
which
is
worse
)
by
this
time
,
by
reason
of
long
want
of
food
,
the
soule
's
appetite
is
gone
,
and
she
cannot
desire
what
she
should
have
.
She
may
be
full
:
but
't
is
as
a
vessell
that
is
empty
of
good
liqour
,
and
full
with
aire
.
She
is
full
with
wind
,
and
vanity
;
like
a
stomack
that
hath
been
kept
fasting
too
long
.
She
hath
nothing
,
and
she
is
neither
able
,
nor
desirous
,
to
take
any
thing
:
and
so
her
condition
was
never
so
dangerous
,
as
now
it
is
.
Say
,
thy
soule
be
full
:
yet
it
is
not
satisfied
.
And
unlesse
there
be
a
fullnesse
of
satisfaction
,
all
other
fullnesse
is
but
a
burthen
,
and
nothing
worth
▪
That
is
the
fullnesse
which
the
preacher
meanes
,
Eccles:
6.3
.
If
a
man
beget
an
hundred
children
,
and
live
an
hundred
yeares
so
that
the
daies
of
his
yeares
be
many
;
and
his
soule
be
not
filled
with
good
,
and
also
that
he
have
no
buriall
:
I
say
that
an
untimely
birth
is
better
then
he
.
Though
thy
soule
have
as
much
as
it
can
have
now
,
while
it
hath
,
what
it
hath
:
yet
it
hath
not
what
it
would
have
,
if
it
were
as
it
should
be
;
and
what
it
could
have
,
if
it
were
not
as
it
is
.
It
is
full
,
i.
e.
sated
,
as
a
stomack
overchargd
with
heavy
meat
,
to
sicknesse
;
but
it
is
not
full
,
i.e.
satisfi'd
,
as
a
stomack
refresh'd
with
what
is
fitting
,
to
alacrity
,
and
content
.
Neither
indeed
,
is
it
possible
it
should
be
so
,
with
such
heavy
and
light
vanities
,
as
these
earthly
goods
are
;
which
,
like
sweet
cates
,
cloy
the
stomack
before
they
fill
it
,
and
fill
it
before
they
satisfy
it
.
These
overlushious
dainties
of
corruptible
pleasures
,
take
away
the
appetite
,
before
they
satisfie
the
desire
.
It
was
not
for
nothing
,
you
must
think
,
that
David
was
so
afraid
to
touch
them
,
Psal.
141.4
.
Incline
not
my
heart
to
any
evill
thing
to
practise
wicked
workes
,
with
men
that
worke
iniquity
:
and
let
me
not
eate
of
their
dainties
.
But
the
worst
of
it
is
,
the
soule
,
perhaps
,
is
not
full
so
neither
.
For
if
she
were
,
I
believe
she
would
feele
some
paine
;
&
by
this
meanes
be
brought
to
take
some
course
to
be
cur'd
of
of
the
distemper
,
and
resolve
to
be
distemper'd
,
and
glutted
so
no
more
.
Doubtlesse
,
the
soule
,
being
in
this
condition
of
a
surfet
,
&
yet
feeling
no
pain
:
the
condition
of
the
wicked
man
must
needs
be
the
more
miserable
,
and
his
soule
the
sicker
:
even
as
the
body
is
in
the
worst
condition
,
when
it
eats
nothing
but
unwholesome
meat
,
and
eats
too
much
,
and
is
not
sick
with
it
neither
.
For
feeling
no
paine
,
as
long
as
she
can
eate
;
she
keeps
on
her
old
diet
:
her
diseases
encrease
secretly
,
and
so
encrease
the
more
;
and
she
continues
eating
poyson
,
and
knows
it
not
.
She
is
as
one
,
who
going
the
wrong
way
,
thinkes
he
is
in
the
right
:
and
that
will
make
her
goe
on
:
and
going
fast
(
because
she
is
naturally
quick
,
and
hasty
in
going
)
she
goes
the
further
in
the
lesse
time
(
so
that
she
has
no
time
to
deliberate
and
repent
)
and
the
further
she
goes
,
the
more
loath
she
is
to
goe
back
againe
,
and
take
another
course
.
Like
a
metalsome
blind
horse
,
she
stumbles
most
dangerously
now
,
while
she
is
in
the
way
;
and
in
the
end
of
her
journey
throws
her selfe
irrecoverably
into
the
pit
of
destruction
.
3
In
the
third
and
last
place
,
wicked
mens
joy
is
imperfect
,
not
only
relatively
in
regard
of
the
subject
and
the
object
,
but
in
its
selfe
.
And
good
enough
for
them
.
For
sithence
what
they
doe
,
and
what
God
should
have
from
them
,
is
imperfect
and
not
full
(
as
it
is
said
of
the
people
of
Sardis
,
Rev.
3.2
.
that
their
workes
were
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
full
,
and
perfect
)
they
must
expect
that
what
they
have
from
God
,
must
be
imperfect
too
.
Why
should
they
have
any
content
from
God
in
the
enjoyment
of
his
blessings
,
who
will
not
give
any
to
him
in
the
performance
of
his
Service
?
Now
the
joy
of
a
wicked
man
is
imperfect
in
its
selfe
1.
because
it
is
not
so
as
it
seemes
to
be
,
or
it
is
not
sincerely
so
.
'T
is
not
pure
gold
:
but
alloyd
,
and
adulterated
with
sorrow
.
It
may
look
well
to
one
that
is
bleere
eyd
;
but
it
will
not
passe
for
good
to
one
that
looks
well
to
it
.
Let
any
one
consider
and
weigh
it
well
,
in
the
ballance
of
the
Sanctuary
(
whither
David
went
to
fetch
the
scales
for
the
same
purpose
Psalm
:
73.17
.
)
and
he
will
find
it
too
light
by
many
graines
.
T
is
not
so
withinside
,
as
it
is
without
:
no
more
then
a
mud-wall
,
that
is
plaister'd
with
white
:
or
a
stinking
grave
cover'd
with
a
glorius
monement
.
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
looking
faire
&
smooth
,
like
true
joy
:
as
a
wounded
member
that
is
heald
too
soone
(
&
you
know
how
God
by
the
Prophet
complains
of
the
hurt
of
his
people
that
was
slightly
healed
Jer
:
6.14
.
)
and
it
lookes
as
well
as
any
other
part
of
the
body
;
but
underneath
,
there
is
still
a
sore
,
which
festers
so
much
the
more
,
and
is
the
worse
,
for
that
the
outside
is
so
well
.
Where
pretences
and
cloakes
,
and
disguises
,
are
fairest
;
there
the
knavery
,
and
the
person
,
and
the
evill
Concealed
is
usually
foulest
.
And
indeed
herein
is
a
wicked
mans
Condition
truly
sad
,
&
truly
miserable
;
because
he
is
Confident
,
he
is
truly
merry
,
and
truly
happy
,
when
he
is
least
so
.
And
in
this
manner
is
he
most
easily
deceived
:
not
knowing
what
he
wants
,
of
true
mirth
,
because
he
never
had
true
mirth
,
and
never
knew
what
it
meant
.
I
may
say
of
him
,
as
the
Prophet
said
[
*
](A76967-e76810-b)
*
Is.
29.8
.
He
is
as
a
man
that
dreameth
,
and
behold
he
eateth
;
but
he
awaketh
,
and
his
soule
is
empty
.
Having
his
judgment
lulled
asleepe
with
Circaean
songs
of
intemperance
;
he
dreames
,
and
fancies
,
that
he
is
merry
.
But
when
his
sences
are
awaked
,
and
he
recovers
his
wits
,
and
casts
up
his
accounts
to
see
what
remaines
(
as
where
there
is
true
joy
,
there
is
alwaies
something
that
remaines
:
something
that
is
sufficient
cause
of
joy
,
to
stand
by
a
man
)
behold
,
he
is
sorry
,
and
sad
.
Sad
for
want
of
true
joy
;
and
sorry
because
his
joy
was
not
such
.
A
wicked
man's
mirth
is
usually
tragicall
.
That
which
should
be
the
best
,
is
the
worst
.
For
it
hath
a
most
specious
beginning
;
but
it
ends
most
commonly
in
sorrow
,
and
goes
out
in
a
stinch
,
as
offensive
to
himselfe
as
others
.
It
is
like
oversweete
things
:
which
are
pleasant
in
the
mouth
,
but
turne
to
Choler
and
bitternesse
in
the
stomack
.
T
is
not
like
the
words
of
the
wise
,
which
are
pleasant
if
thou
keepe
them
in
thy
belly
,
(
Prou:
22.18
.
)
but
like
the
booke
,
which
John
ate
up
(
Rev.
10.10
.
)
which
was
in
his
mouth
,
as
sweet
as
hony
,
but
assoone
as
he
had
eaten
it
,
his
belly
was
bitter
.
T
is
like
the
wine
which
Solomon
speakes
of
(
Prov:
23.32
.
)
which
giveth
an
excellent
colour
,
and
moveth
it selfe
aright
in
the
cup
:
But
at
the
last
,
when
a
man
hath
drunke
his
fill
of
it
,
it
biteth
like
a
serpent
,
and
stingeth
like
an
adder
.
A
wicked
man's
mirth
is
overmuch
in
the
expressions
of
the
body
,
even
till
his
sides
are
sore
:
But
it
is
too
much
to
be
good
,
too
bodily
to
be
spirituall
,
and
too
good
to
be
true
.
'T
is
not
gaudere
,
but
gestire
:
For.
[
*
](A76967-e77210-b)
*
L.
2.
de
Serm.
Dom.
Mali
homines
non
gaudere
sed
gestire
dicuntur
propriè
,
Wicked
men
are
not
joyfull
but
frolick
.
Their
joy
is
like
a
melancholy
man's
mirth
;
suddenly
comming
,
and
making
a
great
cry
;
but
all
as
suddenly
going
againe
;
and
more
like
a
blossome
,
then
a
fruit
.
A
wicked
man
will
be
excessively
galliard
for
a
sit
;
and
many
times
he
is
suddenly
so
,
when
he
cannot
tell
why
himselfe
.
But
when
he
hath
be
thought
him selfe
a
little
,
and
consider'd
every
thing
;
't
is
a
thousand
to
one
but
that
,
which
before
seem'd
to
him
a
good
occasion
of
joy
,
and
a
fit
object
of
his
love
(
which
is
commonly
the
pleasures
of
vanity
&
the
vanity
of
pleasures
)
is
now
an
occasion
of
sorrow
,
and
a
fit
object
of
hatred
,
even
in
his
owne
conceit
.
He
seldome
joyes
in
any
thing
that
he
can
joy
in
when
he
viewes
it
againe
:
Second
thoughts
never
afford
him
comfort
.
And
therefore
he
meddles
not
with
them
.
'T
is
cleane
contrary
with
a
godly
man
.
For
the
objects
of
his
joy
are
so
good
,
that
decies
repetita
placebunt
.
The
longer
he
lookes
upon
them
the
more
he
likes
them
;
juvat
usque
morari
.
They
please
after
the
longest
meditation
.
But
what
need
we
goe
so
farre
as
the
end
of
his
mirth
to
finde
a
fault
in
it
:
when
as
even
in
the
middest
of
his
laughter
his
heart
is
sorrowfull
?
Prov.
14.13
.
There
is
alwaies
one
Coloquintida
or
other
,
that
spoiles
all
the
broth
;
and
let
his
cheere
be
never
so
good
,
he
cannot
be
truly
cheery
,
so
long
as
there
is
death
in
the
pot
.
The
best
fruit
he
can
gather
in
his
garden
of
pleasures
,
are
but
bittersweets
.
They
have
so
much
of
the
bitter
,
as
the
sweet
:
nay
,
they
have
more
.
For
they
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sweet-bitters
,
but
bitter-sweets
.
They
are
not
sweet
things
first
,
and
then
in
bitter'd
:
but
better
things
first
,
and
afterward
sweetned
:
in
themselves
naught
,
and
hurtfull
,
and
forbidden
;
but
by
the
jugling
of
the
Serpent
,
and
the
distortion
of
the
judgment
,
made
to
seeme
good
,
and
profitable
,
and
allow'd
to
be
eaten
.
But
neither
is
the
wicked
mans
joy
worse
then
the
godly
man's
physically
only
:
but
also
morally
.
For
1.
It
is
always
sinfull
,
and
offensive
to
God
;
and
so
must
needs
be
sorrowfull
one
time
or
other
,
and
cannot
be
true
at
any
.
2.
It
is
most
commonly
hurtfull
,
and
offensive
to
man
viz:
himselfe
,
or
others
,
or
both
,
either
by
word
or
deed
.
Whereas
a
godly
mans
mirth
is
allways
innocent
and
harmeles
,
as
well
in
it's
owne
issue
,
as
the
intention
of
the
person
.
And
no
wonder
,
his
joy
is
so
bad
which
he
has
;
when
he
has
no
cause
of
having
any
joy
at
all
.
And
therefore
the
best
I
can
say
of
the
best
of
his
mirth
,
being
without
cause
(
or
reason
)
is
,
that
it
is
brutish
.
Like
the
horse
in
the
battell
(
not
so
much
for
want
of
feare
,
as
for
want
of
wit
,
or
knowledge
of
the
danger
;
or
,
as
we
say
,
without
feare
or
wit
)
he
runs
boldly
,
and
merrily
on
in
the
most
slippery
,
and
dangerous
places
.
For
all
the
ways
of
the
wicked
are
slippery
,
and
therefore
dangerous
.
Nay
,
and
dark
besides
:
as
the
Psalmist
says
(
Psa:
35.6
.
Let
their
way
be
dark
and
slippery
and
let
the
Angell
of
the
Lord
persecute
them
)
and
so
the
more
dangerous
;
viz:
because
they
cannot
be
seen
that
they
are
so
.
(
As
usually
those
things
cannot
,
that
have
most
hurt
in
them
.
)
The
wicked
man
is
merry
,
as
the
bird
is
,
that
sings
in
a
cage
;
or
the
man
that
sleeps
upon
the
top
of
a
mast
.
For
all
that
time
that
he
is
so
merry
as
he
seems
;
he
is
captivated
,
and
taken
alive
by
the
devill
,
and
knows
not
of
it
.
He
knows
not
,
that
there
is
no
condition
worse
then
his
.
Nay
,
he
knows
not
that
there
is
a
better
,
and
that
he
might
be
set
at
liberty
.
Therefore
,
if
he
sorrow
not
;
t
is
not
out
of
courage
,
but
stupidity
.
His
jollity
,
while
he
is
going
in
the
ways
of
sin
,
which
lead
to
the
Chambers
of
death
,
is
like
that
of
the
oxe
,
when
he
is
going
to
the
slaughter
;
or
the
bird
,
when
he
hasteth
to
the
snare
as
the
expression
is
Prov:
7.22
,
23.
His
laughter
has
but
the
name
,
&
likenesse
of
laughter
.
For
it
is
both
irrationall
,
and
without
cause
:
being
like
the
laughter
of
a
mad
man
,
that
is
melancholy
Ela
(
as
they
call
it
)
or
a
sick
man
that
is
desperately
sick
:
not
out
of
joy
,
but
disease
:
such
as
will
make
a
godly
man
weep
to
see
it
,
because
he
will
judg
him
to
be
farre
gone
and
past
cure
;
that
he
has
gone
so
farre
that
he
knows
not
how
farre
he
has
gone
,
having
lost
his
way
,
and
himselfe
too
.
Certainly
,
a
man
in
prison
,
and
slavery
(
as
every
wicked
man
is
)
cannot
be
so
galliard
,
as
one
that
is
at
liberty
;
unlesse
he
be
so
sencelesse
as
one
that
is
dead
,
or
at
least
dead-drunk
.
No
more
can
a
wicked
man
unlesse
he
be
over
wicked
;
drunk
with
pleasures
,
and
quite
dead
in
trespasses
and
sins
:
past
feeling
,
and
not
having
his
senses
exercised
.
But
in
the
next
place
,
as
a
wicked
mans
joy
is
little
,
and
false
,
and
he
hath
no
cause
to
be
joyfull
:
so
his
sorrow
is
much
,
and
true
,
and
he
hath
infinite
cause
to
be
sorrowfull
.
That
his
sorrow
is
much
,
i.e.
frequent
,
first
there
are
Scriptures
enough
every
where
to
witnesse
it
.
See
one
place
especially
Psalm
:
[
*
](A76967-e78250-b)
*
Their
sorrows
shall
be
multi
.
pliod
,
that
hasten
after
another
God
:
their
drink
offerings
of
blood
will
I
not
offer
,
nor
take
up
their
names
into
my
lips
.
16.4
.
2.
There
is
Experience
enough
to
attest
it
.
For
most
of
his
actions
are
ill
done
,
i.
e.
in
passion
,
and
most
of
his
daies
are
ill
spent
i.e.
in
sinne
.
Either
way
,
he
must
needs
be
vex'd
.
And
his
anger
,
and
vexation
is
so
much
the
more
:
because
it
is
with
none
but
himselfe
.
That
his
sorrow
is
much
i.e.
great
,
and
truly
so
,
appeares
.
1.
Because
it
it
all
sorrow
:
Even
a
perfect
heape
of
ashes
,
and
never
a
sparke
of
joy
to
make
him
beare
up
.
For
whence
should
be
have
it
?
It
cannot
be
from
without
.
For
if
he
have
never
so
little
losse
,
or
crosse
from
thence
,
to
make
him
sad
;
he
is
presently
like
a
mad
man
;
&
it
is
not
all
the
reasons
,
nor
all
the
comfortable
speeches
,
nor
all
the
freinds
in
the
world
,
can
perswade
him
to
patience
;
much
lesse
to
mirth
.
And
from
within
he
cannot
have
it
,
unlesse
the
Spirit
were
his
Comforter
:
Which
he
is
not
(
but
only
to
the
godly
.
)
2.
His
sorrow
is
great
,
and
truly
such
,
not
only
because
it
hath
no
joy
in
it
,
or
with
it
;
but
because
it
hath
none
to
attend
it
.
It
does
not
beget
joy
;
as
a
godly
man's
sorrow
doth
:
nor
is
recompenced
with
it
,
as
his
is
.
It
neither
produceth
joy
as
the
fruit
,
nor
is
paid
with
joy
as
the
amends
.
Nay
he
doth
,
or
may
,
sorrow
for
his
sorrow
:
as
I
have
formerly
told
you
,
he
does
,
or
may
for
his
joy
.
And
if
the
fruit
of
his
joy
be
sorrow
,
can
you
expect
,
that
the
fruit
of
his
sorrow
should
be
joy
?
If
his
best
tree
bring
forth
bad
fruit
;
what
can
he
gather
from
the
worst
?
He
may
sorrow
for
his
joyes
,
because
they
were
not
such
as
they
should
be
;
(
because
they
did
himselfe
hurt
;
or
because
they
were
vaine
,
and
could
not
doe
him
good
)
and
he
may
sorrow
for
his
sorrowes
,
because
they
were
such
as
they
should
not
be
,
ie
.
sinnes
;
offensive
to
God
,
and
destructive
to
himselfe
.
3.
His
sorrow
appeares
to
be
great
,
and
truly
such
.
Because
,
it
is
remedilesse
;
as
most
of
his
evills
use
to
bee
.
Either
he
hath
no
remedy
at
all
;
or
else
(
which
is
worse
then
if
he
had
none
,
because
it
deludes
and
vexes
a
man
with
vaine
hopes
.
)
the
remedies
are
too
weake
to
prevaile
.
And
hence
follow
those
imperecations
,
and
wishes
usuall
with
wicked
men
,
Would
I
were
dead
;
or
would
some
one
would
knock
me
in
the
head
,
and
the
like
.
His
remedies
are
so
weak
,
that
instead
of
lifting
up
his
head
with
comfort
,
they
bow
him
lower
,
and
plung
him
deeper
under
water
:
so
that
he
is
as
a
man
that
catcheth
at
a
reed
,
when
he
is
almost
drownded
;
and
holds
by
that
which
is
not
strong
enough
to
hold
him
.
As
in
other
things
,
so
especially
in
this
,
the
difference
between
a
Godly
man's
joy
,
and
a
wicked
man's
,
appeares
to
be
very
great
,
viz:
that
a
Godly
man
his
disease
is
sinne
,
and
sorrow
is
his
remedy
.
And
therefore
his
sorrow
cannot
be
remediles
,
because
it
cannot
want
that
which
it
cannot
be
without
.
Now
there
is
no
need
of
a
remedy
for
the
remedy
,
till
the
evill
be
remedied
:
&
then
a
godly
man
will
remove
it
himselfe
,
by
applying
the
sovereigne
balme
of
the
merits
of
Christ
He
must
let
the
drawing
plaister
first
have
it's
worke
,
before
he
apply
another
to
heale
it
.
When
the
purging
Physick
hath
sufficiently
wrought
to
remove
the
humours
:
then
,
and
not
till
then
,
is
a
man
ready
for
a
cordiall
to
restore
the
Spirits
.
Now
,
his
disease
which
he
is
to
cure
with
sorrow
,
is
so
mortall
,
that
there
needs
no
other
thing
to
produce
joy
,
then
curing
the
disease
:
Which
being
done
by
sorrow
,
his
sorrow
proves
a
cause
of
joy
;
and
so
he
may
be
glad
to
be
sorry
.
To
a
wicked
man
sorrow
is
a
disease
;
and
sinne
,
(
as
drunkennesse
,
self
murder
,
and
the
like
)
the
Physick
that
is
usually
taken
to
cure
it
:
One
disease
to
cure
another
;
which
must
needs
make
his
condition
desperate
.
And
yet
so
it
is
.
The
best
help
he
hath
,
is
to
lessen
the
paine
for
a
while
,
and
encrease
the
disease
for
ever
.
For
he
that
seekes
to
cure
sorrow
,
by
committing
sinne
;
shall
then
cease
to
have
sorrow
,
when
sin
shall
cease
to
be
sin
;
which
it
can
as
well
doe
,
as
not
be
the
cause
of
sorrow
.
Never
blame
,
nor
pitty
a
godly
man
for
being
sorry
,
(
if
he
be
sorry
as
I
would
have
him
.
)
For
his
sorrow
is
both
his
duty
,
and
his
desire
.
He
should
be
sorry
;
and
so
he
ought
not
:
and
he
would
be
sorry
;
and
so
he
desires
not
to
remove
it
.
A
wicked
man
,
when
he
is
sorry
,
would
not
be
sorry
;
and
so
seekes
for
a
remedy
:
And
he
should
not
be
sorry
(
it
being
not
for
sinne
,
for
which
a
man
ought
only
to
be
sorry
indeed
)
and
so
his
sorrow
is
sin
,
and
his
sinne
is
punished
with
want
of
a
remedy
.
But
now
,
lest
you
should
wonder
at
me
,
for
saying
the
wicked
have
so
many
sorrowes
,
are
not
in
trouble
like
other
men
;
t
is
but
naming
some
few
causes
,
[
*
](A76967-e79560-b)
*
Psal:
73.5
.
from
whence
those
sorrowes
proceed
;
and
I
doubt
not
to
perswade
you
.
The
causes
of
a
wicked
man's
sorrow
are
for
the
most
part
,
1
(
which
aggravates
the
matter
,
and
makes
the
sorrow
the
greater
)
within
,
and
from
at
home
(
the
causes
from
without
I
have
lesse
mind
to
speak
to
,
being
punishments
,
either
such
as
he
thinks
not
of
,
or
is
not
to
suffer
till
hereafter
,
and
which
I
cannot
so
plainly
convince
him
of
.
)
The
causes
that
I
meane
,
are
unruly
passions
,
and
unruled
actions
,
vices
,
and
sinnes
for
such
things
he
hath
most
of
,
and
he
can
shew
you
but
little
else
.
To
begin
with
unruly
passions
.
It
were
endlesse
to
tell
you
,
how
much
either
noyse
,
and
trouble
;
or
fretting
,
&
vexation
,
is
continually
in
that
house
,
where
they
are
.
How
the
master
of
the
house
:
(
if
I
may
so
call
him
who
was
never
master
of
this
masterles
crue
)
is
pull'd
,
&
hall'd
,
(
and
it
cannot
but
vex
a
man
to
be
so
pulled
,
&
halled
by
his
servants
)
somtimes
by
this
passion
,
&
sometimes
by
that
.
How
he
is
drawn
severall
waies
,
by
the
same
passion
,
at
severall
times
&
by
severall
passions
at
the
same
time
.
Believe
it
,
t
is
a
worse
misery
for
a
man
to
be
servant
to
many
passions
;
then
for
a
servant
to
be
slave
to
many
masters
.
For
,
it
being
impossible
to
please
them
:
Seeing
he
is
led
by
them
,
it
will
be
impossible
to
please
himselfe
;
and
so
consequently
impossible
to
be
merry
.
Nay
on
the
contrary
,
by
unpleasing
objects
not
well
used
,
and
by
pleasing
objects
ill
us'd
to
excesse
,
he
will
never
be
without
anger
,
and
repentance
;
And
so
will
be
continually
assaulted
with
sorrowes
;
which
he
will
not
be
able
to
repulse
,
any
more
then
a
citty
that
is
broken
downe
,
and
without
walls
,
is
able
to
keepe
out
an
enemy
.
So
speakes
Solomon
of
one
that
is
not
able
to
rule
his
passions
Prov:
25.28
.
He
that
hath
no
rule
over
his
own
Spirit
,
is
like
a
city
that
is
broken
downe
and
without
walls
.
They
may
well
be
called
passions
:
for
he
shall
be
sure
to
suffer
,
that
hath
them
.
They
are
like
so
many
tormentors
,
or
executioners
:
And
he
that
is
given
to
his
passions
,
is
given
over
to
so
many
tormentors
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
the
Apostle
,
Rom:
1.26
.
God
gave
them
over
to
vile
affections
(
or-passions
)
an
exceeding
great
punishment
;
and
an
argument
,
that
God
was
very
angry
with
them
.
There
can
be
as
well
peace
,
and
mirth
,
in
a
countrey
that
is
full
of
commotions
;
or
in
a
Kingdome
where
the
Subjects
are
up
in
Rebellion
;
as
in
a
heart
,
that
is
disturb'd
with
passions
.
And
therefore
Aristotle
,
in
the
definition
of
most
of
the
passions
puts
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saying
,
they
were
sorrowes
,
and
troubles
(
or
tumults
.
)
As
if
it
were
all
as
unlikely
,
for
a
passion
to
be
without
sorrow
,
and
trouble
;
as
for
sorrow
to
be
without
a
passion
.
To
instance
in
two
or
three
of
the
passions
,
as
Anger
,
Envy
,
and
Revenge-fullnesse
.
One
will
not
thinke
,
what
a
deale
of
sadnesse
,
and
vexation
,
any
one
of
these
will
beget
.
A
viperous
brood
they
are
;
accustomed
and
able
to
hurt
none
but
the
heart
that
conceiv'd
them
.
Like
the
mothes
,
and
the
Canker
;
eating
,
and
fretting
the
body
that
bred
them
.
A
man
in
anger
,
doe
but
thinke
what
fitts
of
paine
,
and
what
flames
of
agony
he
is
in
,
while
the
storme
lasts
:
and
what
sorrow
,
and
vexation
he
endures
when
it
is
over
,
(
for
when
his
anger
with
others
ceaseth
,
his
anger
with
himselfe
begins
)
What
indignation
against
himselfe
for
oaths
,
which
out
of
a
passion
,
perhaps
,
he
was
not
wont
to
be
guilty
of
:
What
fretting
to
no
purpose
,
for
rash-vows
,
indiscreet
speeches
,
unseemely
behaviour
,
revealing
of
secrets
,
and
giving
advantages
to
his
enemy
;
and
a
thousand
such
like
.
And
consider
,
what
manner
of
life
the
man
that
is
subject
to
such
a
passion
,
lives
:
and
what
a
merry
life
the
meeke-spirited
,
moderate
godly
man
lives
in
comparison
of
him
.
2.
For
Envy
,
it
is
a
fire
within
a
mans
owne
bowells
:
the
sāe
disease
that
anger
is
,
lengthen'd
,
and
become
chronicall
:
even
a
very
tabes
,
or
consumption
(
as
you
have
it
excellently
discribed
by
a
heathen
poet
)
[
*
](A76967-e80570-b)
*
Ovid.
Met
:
lib:
2.
fab:
12.
of
the
very
person
himselfe
in
whom
it
is
:
hindering
not
only
his
mind
from
Contentment
,
but
his
body
also
from
nourishment
.
See
what
Job
saies
of
anger
,
and
envy
c.
5
,
2
Wrath
killeth
the
foolish
man
,
and
envy
slayeth
the
silly
one
.
I
would
be
large
in
this
,
if
it
were
not
so
easy
.
But
3
For
revenge
,
I
leave
it
to
any
one
to
judge
,
whether
a
revenge-full
mans
life
can
be
a
merry
life
;
if
he
will
but
consider
,
with
what
sleeplesse-cares
he
is
possessed
,
to
compasse
his
hellish
designes
,
which
he
himselfe
is
strucke
with
terrour
to
thinke
of
:
What
feares
he
has
of
miscarrying
;
what
doubts
.
either
that
his
businesse
will
never
be
done
,
or
that
it
will
not
be
done
as
it
should
be
:
and
what
vexation
for
every
the
least
delay
,
and
because
it
is
not
done
already
.
I
might
(
had
I
leasure
)
with
abundance
of
ease
inlarge
my
discourse
in
severall
passions
,
to
which
a
wicked
man
(
having
no
principall
of
grace
to
restraine
him
)
whensoever
opportunity
shall
perswade
him
,
will
easily
be
led
;
although
,
perhaps
,
because
of
constitution
,
or
some
other
carnall
cause
,
he
have
them
not
in
a
habit
.
Now
if
passions
be
so
trouble-some
,
when
they
are
but
passions
:
what
are
they
when
it
comes
to
a
habit
?
how
trouble-some
are
vices
?
If
my
enemy
can
doe
me
so
much
hurt
at
his
first
comming
;
what
will
he
doe
when
he
has
gotten
firme
footing
?
Doubtlesse
,
my
misery
is
doubled
.
For
I
am
easily
mov'd
by
habits
,
and
my
habits
are
hardly
removed
.
My
servants
were
troublesome
to
me
at
first
,
because
I
did
not
keep
a
hand
over
them
:
But
now
,
they
are
growne
too
stout
,
and
will
not
endure
thereins
,
nor
the
rider
.
Now
they
will
be
still
commanding
me
;
and
I
shall
not
command
them
any
more
.
I
had
once
a
mind
,
(
and
it
were
very
easy
)
to
shew
you
the
vexations
and
sorrows
of
severall
vices
;
but
If
I
should
goe
about
it
,
I
am
afraid
of
being
too
large
,
and
I
have
done
somewhat
this
[
*
](A76967-e81030-b)
*
In
my
View
of
the
Threats
way
already
,
besides
a
great
deale
to
be
had
in
Common
places
.
I
will
only
name
two
,
because
the
Scripture
,
speaks
of
them
to
this
purpose
in
such
a
manner
.
And
those
are
1.
Covetuousnesse
.
1
Tim:
6
,
10.
For
the
love
of
money
is
the
root
of
all
evill
,
which
while
some
coveted
,
after
they
have
erred
from
the
faith
,
and
pierced
themselves
thorow
with
many
sorrows
.
2.
Drunkennesse
,
Prov:
23
,
29.30
.
Who
hath
wo
?
who
hath
sorrow
?
who
hath
contention
?
who
hath
babling
?
who
hath
wounds
without
cause
?
who
hath
rednesse
of
eyes
?
They
that
tarry
long
at
the
wine
,
they
that
goe
to
seeke
mixt
wine
.
And
can
there
be
better
fruit
expected
while
there
is
a
root
continually
in
the
hearts
of
wicked
men
,
yeelding
matter
for
nothing
else
?
That
which
I
mean
is
sensuality
,
&
being
addicted
to
pleasure
.
Pleasure
is
either
upon
the
remembrance
,
or
the
presence
,
or
the
expectation
of
some
good
.
Every
one
of
these
waies
,
hath
the
wicked
man
a
multitude
of
sorrows
.
If
he
love
it
,
and
never
had
it
;
it
is
impossible
but
he
should
be
vex'd
.
But
whether
so
much
,
or
so
long
,
as
if
he
have
had
it
,
and
have
it
,
and
may
have
it
;
I
question
.
I
thinke
,
there
is
more
vexation
,
and
sadnesse
,
where
pleasure
is
least
a
stranger
;
then
where
there
is
a
constant
seeming
griefe
,
and
a
cause
of
sadnesse
.
What
shakings
of
head
,
and
lamentings
that
they
are
past
,
have
wicked
men
upon
the
thought
of
pleasures
which
they
have
had
,
and
cannot
have
againe
!
Those
which
they
have
,
how
are
they
troubl'd
for
want
of
this
,
and
that
,
to
make
them
compleat
!
And
how
are
they
troubl'd
to
thinke
,
that
they
cannot
enjoy
them
long
!
that
their
power
will
not
suit
with
their
desire
,
the
creatures
will
not
be
sufficient
for
their
use
,
and
the
time
will
not
tarry
their
leasure
!
If
they
have
pleasures
a
comming
,
what
paines
to
stand
a
tip-toe
!
what
wearisome
shouldering
along
of
the
time
!
what
painfull
wishings
for
the
day
,
when
it
is
night
;
and
the
night
,
when
it
is
day
,
according
to
the
time
when
they
expect
them
!
But
there
is
one
thing
yet
,
which
is
more
then
all
the
rest
which
I
have
hitherto
mention'd
,
to
hinder
a
wicked
man
from
living
a
merry
life
:
as
being
indeed
one
cord
made
of
many
,
or
one
result
,
and
effect
,
as
the
former
was
the
root
of
a
great
many
causes
(
although
I
confesse
,
it
to
be
referr'd
better
to
his
condition
,
then
his
conditions
)
and
that
is
a
continuall
fearefullnesse
,
arising
from
the
conscience
of
those
vices
,
of
which
he
is
continually
guilty
.
What
an
aguish
discemper
is
such
a
guilty
man
in
continually
!
—
tacitâ
sudant
praecordia
culpâ
.
How
often
doe
fitts
of
cold-sweat
come
upon
the
thoughts
of
Sinne
,
Death
,
Hell
,
Judgment
,
any
thing
.
Let
him
thinke
upon
what
he
will
and
he
is
afraid
.
If
he
thinke
upon
God
,
he
is
afraid
,
because
he
hath
offended
him
.
If
he
thinke
upon
man
;
he
is
afraid
because
he
hath
wronged
him
.
If
he
thinke
upon
the
creatures
;
he
is
afraid
,
because
he
hath
abused
them
.
And
if
he
thinke
upon
himselfe
:
he
is
afraid
because
he
himselfe
hath
done
all
this
.
The
shaking
of
a
leafe
,
and
the
sight
of
a
shadow
,
is
enough
to
make
him
shake
,
and
tremble
like
a
leafe
.
A
dreadfull
sound
is
in
his
eares
:
in
prosperity
the
destroyer
shall
come
upon
him
.
Job
15.21
.
He
that
feares
not
God
,
must
needs
feare
every
thing
else
:
and
he
that
is
afraid
of
every
,
thing
how
can
he
be
merry
with
any
thing
?
But
is
this
all
the
cause
of
sadnesse
,
that
a
wicked
man
hath
viz.
to
be
troubled
with
vices
and
passions
?
No
no.
For
,
besides
his
bad
conditions
,
which
are
inward
and
domestick
causes
(
abundantly
enough
to
make
him
continually
sad
)
he
hath
a
bad
condition
too
,
and
outward
occasions
,
infinite
many
more
(
which
those
causes
have
brought
him
)
to
increase
his
sorrow
:
such
a
condition
,
as
he
cannot
be
merry
if
he
doe
but
think
upon
it
.
(
And
yet
such
as
he
cannot
be
happy
,
if
he
do
not
think
upon
it
:
for
he
must
think
upon
it
,
if
ever
he
think
to
get
out
of
it
)
Now
that
you
may
see
the
badnesse
of
a
wicked
mans
condition
(
I
shall
but
hint
a
little
;
for
I
meant
not
to
speak
of
it
at
all
for
reasons
above
mention'd
)
First
read
what
Job
saith
of
him
cap.
18.5
.
to
the
end
,
and
cap.
20.5
.
to
the
end
.
When
you
have
read
that
,
I
will
leave
it
to
your
owne
judgment
,
whether
his
condition
be
not
bad
,
and
whether
it
be
not
impossible
for
him
to
be
truly
merry
.
Next
,
to
give
you
a
word
or
two
my selfe
1.
He
is
so
farre
from
Safety
,
(
which
,
as
I
have
formerly
said
,
is
of
great
consequence
for
a
merry
life
)
that
he
is
in
continuall
danger
.
Job
.
5.4
.
His
children
are
farre
from
safety
,
and
they
are
crushed
in
the
gate
,
neither
is
there
any
to
deliver
them
.
For
,
(
what
ever
such
as
he
think
to
the
contrary
)
where
ever
he
goes
,
he
is
in
danger
of
snares
that
are
laid
to
catch
him
:
so
that
having
too
much
feare
he
must
needs
have
too
little
confidence
(
a
thing
very
necessary
for
this
purpose
)
to
be
merry
.
And
in
this
the
godly
man
is
exceedingly
beyond
him
:
as
Solomon
saith
Prov:
29
6.
In
the
transgression
of
an
evill
man
there
is
a
snare
:
but
the
rightous
both
sing
and
rejoyce
.
Where
ever
he
is
,
he
is
in
danger
of
falling
,
God
himselfe
(
who
knows
all
places
best
)
setting
him
in
slippery
(
and
dangerous
)
places
.
So
the
Psalmist
telleth
us
Psal:
73.18
.
So
that
he
neede
not
have
pray'd
,
as
he
does
elsewhere
,
Let
their
way
be
dark
and
slippery
Psalm
:
52
6.
Now
the
ways
of
wicked
men
being
slippery
,
are
consequently
smooth
,
and
easy
to
the
feete
;
so
that
they
run
along
a
great
way
before
they
stop
with
pleasure
,
and
sport
like
boyes
at
a
sliding
.
But
then
,
to
counterpoise
all
this
sport
;
besides
the
mixture
of
feare
in
the
midst
of
their
sport
;
if
they
fall
,
it
is
with
a
vengeance
(
as
they
say
.
)
And
they
are
apt
to
fall
(
or
as
bad
)
with
the
least
touch
:
being
like
chaffe
,
that
cannot
stand
against
the
least
puff
of
wind
Psalm
.
1.5
.
Their
ways
will
seem
faire
,
and
safe
,
and
the
best
wayes
,
to
him
that
never
saw
any
other
,
or
never
well
viewed
any
.
But
not
else
.
For
if
you
doe
but
looke
into
the
sanctuary
:
you
shall
presently
see
what
they
are
.
You
shall
see
what
the
end
of
wicked
men
is
,
and
the
end
of
all
their
ways
.
Vntill
I
went
into
the
sanctuary
of
God
(
untill
I
lok'd
into
the
word
of
God
,
and
considered
his
law
)
Then
understood
I
their
end
.
Surely
thou
didst
set
them
in
slippery
places
:
thou
castedst
them
down
into
destruction
.
Psalm
:
73
,
17
,
18.
Now
the
end
,
you
know
,
is
all
,
in
every
thing
.
For
what
is
a
faire
easy
way
;
if
it
end
there
,
where
I
would
not
be
;
or
if
it
lead
me
out
of
the
way
?
But
then
(
as
I
have
formerly
said
)
a
wicked
mans
wayes
,
besides
that
they
are
slippery
,
are
dark
too
.
And
what
sad
walking
is
it
(
besides
the
toyle
and
vexation
)
in
the
dark
.
Prov:
14.9
.
The
way
of
the
wicked
is
as
darknesse
:
they
know
not
at
what
they
stumble
.
2.
A
wicked
man
has
many
masters
,
and
many
sorts
of
masters
,
and
such
as
are
very
bad
.
(
If
they
were
good
;
it
were
bad
enough
,
in
that
they
are
many
)
viz:
The
devill
,
the
world
,
and
six
hundred
Lusts
:
Such
masters
,
as
are
(
to
him
)
for
the
most
pars
task-masters
:
and
such
taske-masters
as
are
Egyptian
task-masters
.
For.
1.
they
are
unreasonable
.
They
will
require
brick
of
him
,
when
he
has
no
straw
:
Command
him
him
to
doe
this
and
that
,
and
make
him
covet
,
and
feare
,
and
lust
,
and
hope
,
and
be
angry
;
when
there
is
no
possibility
to
obtaine
,
or
voyd
,
or
be
reveng'd
.
Which
must
needs
put
him
to
a
great
deale
of
torture
,
and
vex
him
exceedingly
.
2.
They
are
unanswerable
:
imperious
,
and
importunate
.
They
will
not
be
put
off
.
They
will
have
their
commands
executed
,
what
ever
come
of
it
,
presently
,
to
the
full
,
and
every
one
,
though
they
be
never
so
contrary
to
reason
and
to
one
another
:
or
else
he
shall
never
be
quiet
(
And
shall
he
be
quiet
so
?
)
3.
As
their
commands
are
unreasonable
,
and
imperious
:
so
they
are
continuall
,
and
without
intermission
.
'T
is
not
company
,
nor
want
of
company
:
not
opportunity
,
nor
want
of
opporrunity
,
to
doe
what
God
would
have
him
:
'T
is
not
night
,
nor
day
:
Not
sleeping
,
nor
watching
:
Not
being
in
publick
,
nor
being
in
private
:
Not
any
time
nor
place
,
nor
person
,
nor
thing
,
that
will
make
the
devill
,
or
his
Lusts
,
forbeare
tempting
him
one
minute
of
an
houre
.
And
what
domineering
manner
of
tempting
is
it
,
wherewith
they
tempt
a
wicked
man
!
But
4.
there
is
one
thing
more
in
this
tyranny
which
the
devill
and
the
flesh
have
over
a
wicked
man
,
that
makes
it
intolerable
:
and
that
is
this
,
that
it
is
to
be
obeyed
in
severally
ways
;
extending
it selfe
both
to
body
,
and
soule
.
They
will
be
served
with
all
the
soule
,
and
with
all
the
body
:
which
is
more
then
God
himselfe
(
to
whom
only
our
service
is
due
)
necessarily
requires
(
for
if
the
spirit
be
doing
,
it
will
suffice
when
the
body
cannot
.
)
But
this
they
doe
:
and
that
with
the
inevitable
hurt
now
,
and
necessary
destruction
hereafter
,
of
both
body
,
&
soule
,
which
have
thus
served
them
:
which
will
make
a
fifth
aggravation
of
a
wicked
mans
misery
in
being
subject
to
these
masters
,
viz:
because
their
commands
are
cruell
,
enjoyning
him
to
doe
,
(
not
that
from
which
some
good
or
benefit
may
come
,
or
which
is
indifferent
,
or
which
is
onely
wearisome
and
painefull
,
but
)
that
which
is
only
evill
;
absolutely
,
and
every
way
unprofitable
in
a
spirituall
sense
,
and
many
times
,
and
many
wayes
,
in
a
carnall
sense
;
necessarily
hurtfull
,
and
destructive
,
not
only
to
the
body
now
(
as
in
the
sins
of
whoredome
,
intemperance
,
contentiousnesse
)
but
both
to
body
and
soule
hereafter
.
3.
A
wicked
man
hath
many
enemies
.
Even
those
his
masters
,
are
his
enemies
.
What
condition
can
be
more
sad
then
his
,
who
cannot
fight
with
,
but
is
under
the
command
of
his
enemie
?
Especially
1.
If
it
be
an
intestine
,
and
domestick
enemy
.
No
misery
like
to
that
.
One
would
endure
to
be
under
a
forreiner
:
but
a
civill
enemy
,
my
subjection
to
him
is
as
slavish
,
as
the
hatred
between
us
is
bitter
.
A
wicked
man's
lusts
,
&
Satan
,
being
his
masters
,
&
his
enemies
;
his
enemies
are
domestick
enemies
,
and
his
domestick
enemies
are
the
most
bitter
,
and
malitious
:
for
they
seeke
not
any
good
of
their
own
,
&
yet
they
seek
his
everlasting
hurt
.
2.
If
it
be
a
secret
enemy
,
and
a
seeming
freind
.
so
these
enemies
,
and
masters
are
:
which
makes
them
the
easier
to
be
believed
,
the
harder
to
be
avoided
,
and
the
worse
to
be
dealt
with
.
Those
enemies
are
all
in
the
darke
to
a
wicked
man
;
who
walkes
altogether
in
the
darke
,
and
hath
noe
light
at
all
,
either
without
him
,
or
within
him
:
and
what
advantage
has
my
enemy
,
that
stands
neere
me
in
the
dark
while
I
am
in
the
light
!
A
wicked
man
,
being
in
darknesse
,
is
no
more
able
to
deale
with
the
divell
(
who
is
able
to
transforme
himself
into
an
Angell
of
Light
)
then
a
blinde
man
is
able
to
fight
with
one
that
hath
his
sight
.
But
,
beside
these
that
dwell
within
him
,
he
hath
other
enemies
without
him
that
are
not
far
from
him
neither
.
1.
God
,
who
made
him
,
is
made
his
enemy
:
&
what
an
enemy
must
he
be
?
One
whose
eyes
are
alwaies
upon
him
;
who
knowes
all
that
he
does
,
or
sayes
;
nay
that
he
will
doe
,
or
say
,
or
thinke
every
counsell
,
and
thought
of
his
hart
,
and
that
a
farre
off
,
and
long
before
.
What
a
case
is
he
in
,
that
hath
such
an
enemy
and
provokes
him
too
as
he
does
,
every
minute
!
2.
Men.
Wickednesse
will
make
enemies
,
one
way
or
other
,
in
the
execution
of
sinne
.
Now
if
those
men
be
wicked
,
there
is
malice
enough
with
them
:
and
God
is
like
to
prosper
it
against
his
enemy
.
If
they
be
godly
;
there
is
power
enough
with
God
:
and
he
is
certain
to
exercise
it
,
first
,
or
last
,
in
the
behalfe
of
his
children
.
What
a
poore
love
is
it
,
that
a
wicked
man
hath
!
The
godly
man
loves
him
,
but
does
not
love
his
company
:
the
wicked
man
loves
his
company
,
but
does
not
love
him
.
He
may
love
what
he
does
(
as
drinking
,
and
the
like
)
because
he
loves
to
do
it
himselfe
:
but
no
longer
then
he
does
it
,
neither
.
Nay
,
no
longer
then
he
does
it
with
him
,
and
as
he
would
have
him
(
wicked
men
associate
,
not
so
much
to
beare
one
another
company
,
as
to
beare
a
part
with
one
another
)
but
he
loves
not
what
he
is
,
he
loves
not
his
soule
(
that
is
the
most
that
a
man
is
.
)
His
soule
is
seldome
knit
to
the
soule
of
his
companion
,
by
the
band
of
friendship
.
Neither
,
indeed
can
it
be
.
For
there
can
be
no
true
friendship
(
and
yet
without
that
there
cannot
be
a
merry
life
)
where
there
is
no
vertue
.
Philosophers
have
said
so
long
agoe
;
and
Christians
find
it
to
be
true
.
Wicked
men
may
keep
one
another
company
,
to
keep
one
anothers
counsell
:
they
may
agree
together
to
doe
mischiefe
,
because
they
cannot
doe
it
otherwise
.
But
it
is
no
better
then
when
dogs
&
curres
agree
to
cath
a
prey
:
unlesse
it
be
in
this
,
that
they
will
agree
sometimes
when
they
have
taken
a
prey
(
which
not
withstanding
usually
they
doe
,
not
so
much
out
of
mutuall
love
,
to
protect
one
another
;
as
out
of
selfe
love
,
to
preserve
every
one
himself
from
the
hand
of
justice
.
)
3.
The
Creatures
,
who
beare
him
a
grudge
continually
.
That
they
forbeare
him
the
least
minute
,
it
is
through
the
infinite
forbearance
of
a
most
mercifull
long-suffering
God
,
who
can
endure
to
let
his
sun
shine
both
upon
the
Godly
,
and
the
ungodly
.
Read
the
stories
in
the
Bible
,
of
the
enemies
of
God
destroy'd
by
Creatures
without
the
helpe
of
a
reasonable
hand
.
But
what
need
I
puzzle
my
head
to
search
,
or
weary
my
pen
to
shew
you
,
how
,
and
what
occasions
a
wicked
man
has
to
be
sorrowfull
:
when
almost
any
object
of
any
of
his
senses
,
or
his
knowledge
,
is
sufficient
to
make
him
so
?
Not
any
thing
that
he
sees
or
heares
,
when
he
goes
abroad
:
Not
any
thing
that
he
eats
,
or
drinks
:
Not
any
action
that
he
does
himselfe
,
or
knowes
to
be
done
by
another
:
Not
any
event
that
befalls
him
:
but
,
if
it
be
not
every
way
according
to
his
mind
,
will
marre
all
his
mirth
,
if
it
were
(
or
,
if
it
seemd
to
be
)
never
so
much
before
.
His
mirth
is
such
;
so
carnall
;
so
fraile
;
and
so
much
depending
upon
the
use
,
and
enjoyment
of
outward
things
:
that
,
unlesse
there
be
a
continuall
supply
of
such
oyle
,
it
will
quickly
goe
out
in
a
stinking
snuffe
of
sorrow
.
Unlesse
there
be
a
constant
affluence
of
all
those
things
in
a
full
current
:
if
there
be
never
so
little
amisse
,
or
never
so
little
intermission
,
or
never
so
little
abatement
of
the
water
:
his
wheeles
are
presently
stopd
,
and
he
can
goe
no
longer
.
Any
change
of
any
circumstance
,
will
change
the
mood
(
for
a
wicked
man
is
but
in
a
merry
mood
,
at
the
best
:
never
in
a
merry
mind
)
Too
soone
,
or
too
late
:
too
fast
,
or
too
slow
:
too
oft
,
or
too
seldome
:
too
long
,
or
too
short
:
too
much
,
or
too
little
:
any
of
these
,
or
such
as
these
are
,
will
doe
it
.
His
mirth
is
but
stayd
up
by
props
,
and
those
very
weak
ones
:
So
that
having
no
root
to
hold
it
,
any
little
puff
of
wind
will
overturne
it
.
T
is
but
superficiall
;
without
depth
;
but
on
the
top
of
his
face
:
Meere
paint
,
no
complexion
.
Heat
will
melt
it
,
and
water
will
wash
it
,
and
any
thing
that
agrees
not
with
it
,
will
deface
,
or
take
it
away
.
To
conclude
,
let
a
wicked
man's
condition
be
what
it
will
,
it
is
all
one
:
for
he
is
still
after
the
same
manner
,
who
is
still
the
same
man
.
He
hath
enough
within
,
to
counterworke
any
thing
that
you
shall
bring
from
without
.
Use
what
instruments
you
will
,
cords
,
or
forks
;
enticements
or
enforcements
;
a
good
,
or
a
bad
condition
;
it
is
all
one
.
His
nature
holds
fast
:
and
his
bad
condition
will
continue
still
,
to
breed
him
discontent
enough
.
Come
prosperity
,
or
come
adversity
;
you
shall
see
but
little
oddes
for
the
better
.
One
may
make
him
more
sad
then
the
other
:
but
neither
will
make
him
more
merry
.
Adversity
may
break
his
heart
:
and
prosperity
will
not
make
it
lighter
.
He
has
not
the
patience
to
endure
the
one
:
nor
the
discretion
to
manage
the
other
,
without
vexation
.
Adversity
is
like
a
shield
which
he
cannot
beare
:
and
so
he
must
needs
be
overborne
with
it
.
Prosperity
is
like
a
sword
which
he
cannot
weild
:
and
a
thousand
to
one
,
but
he
hurts
himselfe
with
it
(
this
sword
will
enter
into
his
owne
heart
Psalm
:
37.15
.
)
His
afflictions
are
intolerable
,
because
they
are
cursed
of
God
,
as
he
himselfe
is
:
they
are
sent
in
displeasure
:
and
not
so
seldome
neither
,
as
men
count
,
if
we
tooke
better
notice
(
but
because
we
think
so
well
of
good
men
,
and
see
them
punished
,
we
take
notice
of
none
but
them
.
)
How
oft
.
is
the
candle
of
the
wicked
put
out
?
And
how
oft
cometh
their
destuction
upon
them
?
God
distributeth
sorrowes
in
his
anger
.
Job
.
21.17
.
If
their
afflictions
come
not
often
,
recompence
is
made
in
the
coming
.
For
they
come
with
a
vengeance
.
If
his
fall
be
but
one
,
it
is
irrecoverable
;
for
,
He
that
is
perverse
in
his
ways
,
shall
fall
at
once
,
Prov:
28.18
.
When
he
is
afflicted
,
none
more
afflicted
then
he
.
For
he
has
no
grace
,
either
to
endure
his
affliction
;
or
to
pray
to
be
eased
.
On
the
contrary
,
the
godly
man
,
being
well
affected
to
God
,
and
having
God
well
affected
to
him
;
is
so
farre
from
being
so
sadned
and
dejected
either
for
being
,
or
for
feare
of
being
afflicted
:
that
he
cannot
only
look
upon
,
but
laugh
at
afflictions
.
c.
5.22
.
At
distruction
and
famine
thou
shalt
laugh
.
One
that
lookes
upon
a
godly
man
,
and
a
wicked
man
with
a
carnall
eye
:
nay
,
one
that
looks
with
a
spirituall
eye
,
but
does
not
look
neere
enough
,
or
long
enough
;
will
wonder
there
should
be
so
much
difference
,
as
there
is
,
betweene
them
,
in
regard
of
their
condition
.
But
,
I
'le
warrant
you
,
let
him
look
as
he
should
;
and
he
will
find
it
to
be
as
I
have
said
.
I
will
but
shew
you
in
a
word
or
two
,
of
what
use
that
which
I
have
said
,
may
be
to
the
wicked
man
;
and
I
have
done
.
It
is
of
use
to
him
both
for
Information
,
and
for
Exhortation
.
For
information
,
To
informe
him
that
he
has
been
misinform'd
by
the
devill
,
and
the
world
:
who
have
put
it
into
his
head
,
that
there
is
no
life
like
that
which
he
is
in
,
for
mirth
;
no
mirth
so
good
as
his
,
and
none
so
merry
as
he
.
2.
That
his
case
is
cleane
contrary
:
viz:
that
no
life
has
more
cause
of
sorrow
then
his
;
that
no
mirth
is
worse
either
morally
,
or
Physically
,
i.e.
for
corruption
of
sinfullnesse
,
or
mixture
of
sadnesse
:
and
that
none
is
lesse
truly
merry
then
he
.
For
exhortation
,
it
will
be
of
use
to
exhort
him
,
That
,
seeing
he
hath
so
much
cause
to
be
sorry
,
and
his
mirth
is
such
,
what
ever
it
seem
to
be
:
he
would
forbeare
a
while
his
foolish
jollity
,
and
bethink
himselfe
of
the
sadnesse
of
his
condition
,
to
get
out
of
it
;
and
the
vanity
of
his
mirth
to
leave
it
.
Come
,
whosoever
thou
art
,
doe
not
flatter
thy selfe
as
other
wicked
men
doe
(
as
the
psalmist
said
,
He
flattereth
himselfe
in
his
owne
eyes
untill
his
iniquity
be
found
to
be
hatefull
,
Psalm
:
36.2
.
)
Doe
not
couzen
thy selfe
,
to
deceive
the
world
.
I
tell
thee
,
thou
hast
many
diseases
.
Discover
thy
folly
.
Doe
not
conceale
it
:
at
least
,
to
him
who
will
know
it
,
though
thou
doest
what
thou
canst
;
and
will
forgive
it
,
if
thou
doest
what
thou
shouldst
.
Doe
not
heale
slightly
thy
wound
:
but
search
thy
sins
to
the
quick
,
and
never
leave
,
till
they
be
dead
.
Thou
hast
many
a
leake
:
and
thou
hast
a
great
deale
of
water
in
thee
allready
.
Repent
,
and
pump
it
out
at
thine
eyes
,
ere
thy
ship
sink
.
T
is
but
be
sad
for
a
while
,
till
the
work
of
humiliation
&
conviction
be
done
;
and
afterward
,
I
will
warrant
thee
mirth
enough
,
and
good
enough
,
and
long
enough
.
For
,
He
that
goeth
forth
and
weepeth
,
bearing
precious
seed
:
shall
doubtlesse
come
again
with
rejoycing
bringing
his
sheaves
with
him
Psalm
.
126.6
.
FINIS
.
A
Catalogue
of
Books
Printed
for
,
and
to
be
sold
by
Richard
Davis
at
his
shop
neare
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A
Paraphrase
,
and
Annotations
upon
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Books
of
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New
Testament
by
Hen:
Hammond
D.D.
in
folio
.
The
Practicall
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,
with
all
other
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of
Hen:
Hammond
D.D.
in
two
volumes
in
4ᵒ.
Dissertationes
quatuor
quibus
Episcopatus
Jura
ex
S.
Scripturis
&
Primava
Antiquitate
adstruuntur
,
contra
sententiam
D.
Bl●ndelli
&
aliorum
,
Authore
Henrico
Hammond
.
in
4ᵒ.
A
Letter
of
Resolution
to
six
Quaeres
,
in
12ᵒ.
Certaine
Sermons
and
Letters
of
Defence
and
Resolution
to
some
of
the
late
Controversies
of
our
times
,
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Jasp
:
Mayne
D.
D.
in
4ᵒ.
A
View
of
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Threats
and
Punishments
Recorded
in
the
Scriptures
Alphabetically
composed
,
with
some
breife
Observations
upon
severall
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,
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Bogan
of
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in
8o
.
Fides
Apostolica
,
or
,
A
Discourse
asserting
the
received
Authors
and
Authority
of
the
Apostles
Creed
:
together
with
the
Grounds
and
ends
of
the
Composing
thereof
by
the
Apostles
,
the
sufficiency
thereof
for
the
Rule
of
Faith
&c.
with
a
double
Appendix
.
1
Touching
the
ATHANASIAN
.
2.
The
NICENE
Creed
:
by
George
Ashwell
,
B
:
D
:
in
8ᵒ.
Ailmeri
Musae
Sucrae
,
seu
Jonas
,
Jeremiae
Threni
,
&
Daniel
Graeca
redditi
carmine
,
in
8ᵒ.
Ad
Grammaticen
ordinariam
supplementa
quaedam
,
editio
2.
multis
auctior
in
8ᵒ.
A
Guide
to
the
Holy
City
,
or
Directions
and
Helps
to
an
Holy-life
,
by
John
Reading
B.
D.
in
4ᵒ.
Theses
Quadragessimales
in
Scholiis
Oxonii
Publ●●rs
,
viz:
Quod
-
Caeli
sint
Fluidi
.
-
Terra
Moveatur
.
-
Terra
Centrum
Universi
non
sint
.
-
Luna
sit
Habitabilis
.
-
Radius
Luminosus
sit
Corporeus
.
-
Sol
sit
Flamma
A
CAROLO
POTTER
,
in
12ᵒ.
Contemplationes
Metaphisicae
ex
Naturâ
Rerum
&
rectae
Rationis
lumine
deductae
.
Auctore
Georg
:
Ritscheli
Bohemo
in
8ᵒ.
The
Amorous
War
,
a
Play
in
4ᵒ.
Aditus
ad
Logicam
,
Authore
Samucle
Smith
in
8o
.
Elementa
Logicae
,
Authore
Edwardo
Brerewood
,
in
12ᵒ.
Johan
:
Buridani
Quaestïones
in
octo
Libros
Politicorum
Aristotelis
in
4ᵒ.
Robert
:
Baronii
Philosophia
Theologiae
Ancillans
,
in
8ᵒ.
The
Hurt
of
Sedition
.
by
S.
Jo:
Cheek
,
in
4ᵒ.
Scripture
Vindicated
from
the
misapplications
of
M.
St:
Marshall
in
his
Sermon
entituled
Meroz
Cursed
,
by
Ed:
Symmons
,
in
4ᵒ.
The
Christian
Race
,
A
Sermon
on
Heb:
12.1
.
by
Tho:
Barton
in
4o
.
A
Sermon
on
the
2.
of
Timothy
.
cap.
3.
v.
1
,
2
,
3
,
4
,
5.
by
Will
.
Chillingworth
in
4ᵒ.
A
Funerall
Sermon
on
Philip
:
1.23
.
by
John
Millet
,
in
4ᵒ.
A
Funerall
Sermon
on
1.
Cor:
7.29
,
30
,
31.
by
Tho:
Hauskins
in
8ᵒ.
A
Nomenclator
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such
Tracts
&
Sermons
as
have
been
Printed
or
translated
into
English
upon
any
place
or
Booke
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Holy
Scripture
,
now
to
be
had
in
the
Publique
Library
in
Oxford
,
by
Jo.
Vernevill
in
12ᵒ
The
Vaulting
Master
,
or
the
Art
of
Vaulting
,
illustrated
with
Sixteene
brasse
figures
,
by
Will
:
Stoakes
,
in
4ᵒ.