PROV.
XVI
.
xi
.
A
Just
Weight
and
Balance
are
the
Lord's
;
all
the
Weights
of
the
Bag
are
his
Work
.
I
Dare
so
far
pretend
,
my
Brethren
,
to
be
a
Judge
of
your
Thoughts
,
as
to
assure
my self
,
that
upon
the
very
naming
of
this
Text
,
you
all
look
upon
it
as
a
Word
in
Season
,
suited
as
well
to
the
Place
as
Time
wherein
we
live
.
Indeed
Commutative
Justice
,
or
Honest
Dealing
'twixt
Man
and
Man
,
is
a
Subject
always
seasonable
,
because
the
thing
is
always
necessary
;
but
it
is
much
more
so
in
such
a
critical
Juncture
as
this
,
when
by
the
many
Difficulties
under
which
the
present
Government
labours
,
such
Advantages
are
given
to
Designing
Persons
,
and
such
Temptations
are
laid
before
all
Men
,
of
more
Dexterity
than
Honesty
,
to
deceive
and
defraud
under
the
Colour
of
Justice
.
The
Tempting
Advantages
,
I
mean
,
are
chiefly
such
as
relate
to
that
noted
Instrument
of
Justice
,
the
Balance
;
the
use
of
which
has
been
corrupted
by
ill
Practisers
in
all
times
.
But
sure
Opportunities
for
such
Corruptions
were
never
more
than
at
this
time
,
when
,
besides
common
Wares
and
Merchandize
,
That
which
answers
them
all
is
brought
to
the
Standard
,
I
mean
Money
itself
,
comes
to
be
bought
and
sold
by
Weight
,
and
that
at
different
Rates
.
Upon
this
Account
it
is
as
much
in
every
trading
Man's
power
,
if
he
be
charitably
inclin'd
,
to
favour
the
poor
Man
,
without
any
damage
to
himself
,
as
it
is
to
cozen
and
over-reach
him
,
if
he
be
a
deceitful
Dealer
.
I
do
not
mean
,
that
any
Man
is
bound
to
take
the
poor
Man's
Money
to
his
own
loss
;
but
surely
both
Justice
and
Charity
oblige
us
to
make
allowance
to
the
utmost
Farthing
that
we
can
with
safety
,
lest
by
taking
advantage
of
his
Necessity
,
we
cause
Complaining
in
our
Streets
.
Let
it
not
be
therefore
thought
an
improper
Undertaking
,
if
from
the
Pulpit
I
a
little
inspect
your
Weights
and
Balance
,
and
interpose
some
pious
Caution
and
impartial
Advice
in
a
Point
wherein
both
Charity
and
Justice
are
concern'd
.
I
look
upon
it
as
the
Duty
of
every
Faithful
Minister
to
be
particularly
watchful
against
Public
Temptations
,
and
preserve
as
many
as
he
can
from
Sin
and
Danger
;
as
also
to
plead
for
the
Poor
and
Needy
in
the
Day
of
Evil.
Now
when
we
hear
the
Poor
complain
that
they
scarce
receive
Justice
,
where
they
expect
Charity
;
and
on
the
other
hand
consider
,
that
Temptations
to
this
sort
of
Fraud
infect
most
in
such
populous
trading
Towns
as
this
;
I
cannot
think
a
Discourse
of
this
Nature
(
tho'
unusual
)
to
be
either
improper
or
unseasonable
;
and
therefore
shall
make
no
further
Apology
,
save
that
to
prevent
Censure
,
I
desire
to
enter
this
serious
Protestation
,
that
I
undertake
this
Argument
upon
a
truly
honest
,
religious
,
and
charitable
Design
,
without
any
reflection
upon
particular
persons
.
And
as
Solomon
was
a
Faithful
Monitor
to
his
People
in
this
matter
,
(
as
we
find
by
many
repeated
Cautions
in
this
Book
,
)
so
I
shall
only
represent
to
you
the
Reasons
that
we
have
to
attend
to
those
wise
and
just
Observations
,
and
particularly
improve
these
remarkable
Words
,
A
just
Weight
and
Balance
are
the
Lord's
,
all
the
Weights
of
the
Bag
are
his
Work
.
Justice
is
a
Natural
principle
,
and
the
measure
of
it
is
,
to
do
to
others
,
as
we
would
have
done
to
our selves
.
This
Justice
is
either
Commutative
,
or
Distributive
.
Distributive
Justice
consists
in
rendring
to
all
such
Dues
,
as
without
any
express
compact
or
agreement
,
may
be
challeng'd
by
right
of
a
Divine
Command
,
by
the
Laws
of
Nature
or
Religion
,
or
the
civil
Constitution
;
such
are
,
Tribute
,
Honour
,
Impositions
,
Tyths
,
Customs
,
&c.
Commutative
Justice
supposes
a
mutual
Contract
and
Exchange
of
things
profitable
,
and
requires
simplicity
in
Bargaining
,
and
faithfulness
in
performing
Covenants
.
The
former
respects
chiefly
the
Dignity
of
Persons
,
this
latter
the
Equality
of
Things
.
The
common
Instruments
of
this
sort
of
Justice
,
are
Weights
and
Measures
,
the
use
of
which
was
introduced
by
natural
Reason
and
Necessity
.
Commerce
and
Traffick
became
necessary
,
as
soon
as
Mankind
became
multiply'd
and
divided
into
Colonies
.
For
God
in
his
wise
and
good
Providence
has
so
ordered
,
that
there
is
no
condition
of
Life
,
wherein
one
does
not
stand
in
need
of
another
,
whether
we
respect
private
Families
,
Communities
,
or
Kingdoms
:
And
this
for
the
preservation
of
Society
,
and
to
promote
and
spread
abroad
Love
and
Friendship
over
the
Face
of
the
Earth
.
Now
it
is
not
easie
to
imagine
how
this
necessary
Commerce
could
be
effected
,
without
these
Instruments
of
Justice
,
Weights
and
Measures
.
Neither
is
it
material
to
enquire
when
and
by
whom
they
were
invented
,
seeing
we
are
sure
they
are
as
old
as
Traffick
in
the
World
.
And
indeed
Authors
disagree
much
in
this
point
;
as
Polydore
Virgil
has
observed
,
from
whose
account
we
can
only
gather
thus
much
,
that
some
Nations
invented
them
before
others
.
Diogenes
Laortius
affirms
,
There
seems
to
me
to
be
more
ground
for
a
Conjecture
,
That
Tubal
Cain
,
the
Son
of
Lamech
,
contrived
these
and
the
like
Instruments
,
seeing
he
is
recorded
for
an
Instructor
of
every
Artificer
in
Brass
and
Iron
,
Gen.
4.22
.
Him
Vossius
takes
to
be
the
same
with
Vulcan
.
But
as
to
that
particular
Instrument
,
The
Balance
,
The
first
Invention
of
it
is
by
the
Heathens
,
attributed
to
Astrea
,
who
is
therefore
deified
for
the
Goddess
of
Justice
,
and
her
Balance
is
advanced
among
the
Celestial
Signs
,
to
denote
the
extreme
Value
of
this
Invention
,
and
the
sacred
Regard
they
had
to
the
use
of
it
.
But
now
,
if
the
Balance
and
Weights
be
of
humane
Invention
,
how
will
this
Proverb
of
Solomon's
be
accounted
for
,
which
plainly
ascribes
'em
to
Divine
Institution
,
A
just
Weight
and
Balance
are
the
Lord's
?
By
which
we
are
not
only
to
understand
that
the
Lord
approves
of
'em
,
and
requires
'em
in
all
our
Dealings
of
Traffique
with
one
another
.
But
that
he
claims
this
Ordinance
of
Justice
as
his
own
Institution
,
intimating
,
that
his
over-ruling
Hand
was
imployed
in
the
Workmanship
of
all
and
every
of
these
Instruments
.
All
the
Weights
of
the
Bag
are
his
Work
.
This
seeming
difference
is
easily
made
up
,
For
(
as
Dr.
Taylor
observes
)
Tho'
this
part
of
Justice
depends
upon
the
Laws
of
Man
directly
,
and
takes
its
Estimate
and
Measures
from
civil
Sanctions
,
and
private
Agreements
;
yet
it
is
built
upon
the
Laws
of
God
by
plain
Consequence
,
and
undeniable
Inference
,
as
I
shall
undertake
to
prove
from
three
Topicks
:
First
,
From
the
Law
of
Nature
.
Secondly
,
From
the
Revealed
Laws
of
God
.
Thirdly
,
From
the
Established
Laws
of
his
Vicegerent
,
established
in
this
Kingdom
.
First
,
If
we
examin
the
Law
of
Nature
,
we
shall
soon
find
that
all
the
Instruments
of
just
Dealing
are
ultimately
resolved
into
God's
Workmanship
:
For
,
who
taught
the
first
Inventers
of
them
,
this
useful
Art
?
Who
imparted
to
them
this
Skill
in
Geometry
?
Who
guided
the
Workman's
Hammer
?
Who
gave
Men
that
Natural
Sagacity
to
find
out
the
critical
Rules
of
Proportion
?
Who
but
the
God
of
Nature
?
Who
but
that
Omniscient
Workman
,
who
writ
his
first
Law
,
the
Law
of
Nature
,
in
the
Hearts
and
Minds
of
all
his
Servants
?
This
Natural
Principle
furnish'd
Men
with
common
Rules
of
Justice
,
as
is
evident
from
the
Moral
Precepts
and
Practice
of
the
Heathens
.
Commerce
,
says
Tully
in
his
excellent
Book
of
Offices
,
consists
in
buying
and
selling
,
hiring
and
letting
,
and
exchanging
Commodities
;
but
there
can
be
none
of
this
Dealing
,
says
he
,
without
Justice
.
Offic.
Lib.
2.
And
therefore
in
another
place
he
condemns
it
as
a
pernicious
Error
,
That
they
had
a
cunning
artificial
sort
of
People
,
in
great
admiration
,
misstaking
Craft
for
Wisdom
.
And
that
the
like
fraudulent
Abuses
of
this
Divine
Institution
were
practised
in
former
Ages
,
we
learn
from
the
Testimony
,
which
Aristotle
gives
of
the
Merchants
in
his
time
.
—
For
the
remedying
of
which
Abuses
,
the
Ancients
did
appoint
divers
Officers
,
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
So
sacred
a
Regard
had
those
Moralists
for
this
piece
of
Natural
Religion
,
that
they
worship'd
Justice
for
a
Goddess
,
complaining
that
she
had
left
the
Earth
,
and
was
retired
in
Heaven
,
from
whence
she
came
,
leaving
only
her
Scales
,
as
I
hinted
before
,
within
our
sight
in
the
Zodiac
,
as
a
sign
that
our
Dealings
with
Men
should
be
equally
divided
as
the
Globe
is
with
the
Equinoctial
Line
,
Thus
Nature
it self
directs
us
to
Heaven
for
the
Author
of
the
Balance
,
as
Virgil
sings
:
Jupiter
ipse
duas
aequato
examine
Lances
Sustinet
.
—
Intimating
that
the
Righteous
God
weighs
all
the
Actions
of
Mortals
,
as
in
the
Scales
of
Justice
,
whence
the
Poets
stile
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
High
and
Heavenly
Holder
of
the
Balance
.
Such
Honour
and
Reverence
do
the
Disciples
of
Nature
pay
to
the
Balance
,
as
the
noblest
of
all
Mechanical
Instruments
,
and
worthy
of
a
Divine
Author
.
But
,
Secondly
,
A
just
Weight
and
Balance
are
the
Lord's
,
by
the
Laws
of
Reveal'd
,
as
well
as
Natural
Religion
.
—
The
Divine
Institution
of
this
Ordinance
of
Justice
,
is
frequently
repeated
in
the
Old
Testament
,
and
confirm'd
by
general
Rules
of
Righteousness
,
laid
down
in
the
New
.
First
,
Hear
the
Voice
of
the
Lord
,
in
the
Law
given
by
Moses
,
Ye
shall
do
no
Vnrighteousness
,
in
Judgment
,
in
Meteyard
,
in
Weight
,
or
in
Measure
.
Just
Balances
,
just
Weights
,
a
just
Ephah
,
and
a
just
Hin
shall
ye
have
;
I
am
the
Lord
your
God
.
Observe
that
solemn
Confirmation
,
IAM
THE
LORD
.
He
stamps
the
Mark
of
his
Royal
Authority
upon
them
.
Again
,
This
Law
is
enforced
by
a
promised
Blessing
,
and
the
contrary
Practice
prohibited
under
pain
of
an
heavy
Curse
,
Thou
shalt
not
have
in
thy
Bag
divers
Weights
,
or
(
as
it
is
in
the
Original
)
a
Stone
and
a
Stone
,
a
great
and
a
small
,
i.e.
the
greater
to
Buy
with
,
and
the
lesser
for
Selling
,
or
the
one
for
public
Shew
,
and
the
other
for
private
Vse
.
Likewise
,
Thou
shalt
not
have
in
thy
House
divers
Measures
,
a
great
and
a
small
;
but
thou
shalt
have
a
perfect
and
a
just
Weight
;
a
perfect
and
a
just
Measure
shalt
thou
have
,
that
thy
Days
may
be
lengthened
in
the
Land
,
which
the
Lord
thy
God
giveth
thee
;
For
all
that
do
such
things
,
that
is
,
do
falsify
Weights
and
Measures
,
are
an
abomination
unto
the
Lord
thy
God
,
i.
e.
highly
abominable
,
as
the
Abstract
signifies
.
Accordingly
we
find
God
expressing
a
more
than
ordinary
Displeasure
,
against
his
own
People
,
for
this
fradulent
Dealing
;
Amos
8.4
.
Hear
this
,
O
ye
that
swallow
up
the
Needy
,
even
to
make
the
Poor
of
the
Land
to
fail
,
Saying
,
When
will
the
new
.
Moon
be
gone
,
that
we
may
sell
Corn
;
and
the
Sabbath
,
that
we
may
set
forth
Wheat
,
making
the
Ephah
small
,
and
the
Shekel
great
,
and
falsifying
the
Balances
by
Deceit
?
The
Lord
hath
sworn
by
the
Excellency
of
Jacob
,
surely
I
will
not
forget
any
of
these
Works
.
Upon
so
much
Reason
and
Divine
Authority
does
this
Observation
stand
,
A
just
Weight
and
Balance
are
the
Lord
's
.
God
seems
to
have
consecrated
them
,
by
these
and
several
other
Divine
Sentences
that
we
meet
with
in
the
Old
Testament
,
thereby
to
raise
in
us
a
Reverence
in
the
Use
of
them
.
And
in
the
New
,
the
Law
of
the
Lord
of
Righteousness
is
as
full
,
tho'
not
so
particular
in
this
Point
.
—
There
the
Golden
Rule
is
establisht
,
To
do
to
all
Men
,
as
we
would
have
done
to
us
;
i.
e.
So
to
deal
with
every
Man
,
as
if
we
had
exchanged
Persons
with
him
,
and
he
were
in
our
place
,
and
we
in
his
.
Again
,
Our
Lord
,
in
reckoning
up
the
Duties
of
Justice
,
besides
the
Commandment
,
Do
not
Steal
,
he
adds
,
Defraud
not
;
thereby
expressly
forbidding
this
secret
Theft
of
abusing
our
Brother
in
buying
,
selling
,
&c.
And
the
like
Instructions
we
have
from
his
Apostles
,
to
converse
in
the
World
with
Simplicity
,
and
godly
Sincerity
,
not
to
lie
one
to
another
,
not
to
go
beyond
or
defraud
our
Brother
in
any
matter
;
because
the
Lord
is
the
Avenger
of
all
such
:
An
Argument
charged
with
Thunder
,
and
Almighty
Indignation
.
And
so
I
proceed
to
the
Third
Topick
,
From
which
we
prove
God's
Title
to
these
Instruments
of
Justice
:
And
that
is
from
the
Laws
of
his
Vice-gerent
,
The
Statutes
of
this
Realm
.
We
have
many
excellent
Statutes
and
Ordinances
about
the
Weights
and
Measures
used
in
this
Realm
,
which
shew
what
abundance
of
Care
our
Ancestors
have
taken
to
prevent
all
Cheating
and
Deceit
herein
.
And
for
greater
security
in
this
matter
,
it
has
been
judged
absolutely
necessary
to
intrust
our
Kings
with
the
care
and
charge
of
them
,
and
accordingly
the
Royal
Standards
which
must
regulate
all
others
,
are
kept
in
the
Exchequer
,
(
as
the
Roman
Standards
were
in
the
Capitol
)
by
a
special
Officer
of
his
Majesty's
Houshold
.
Now
tho'
these
be
Human
Laws
and
Provisions
,
yet
they
are
made
for
the
better
Execution
of
Divine
Laws
,
and
consequently
do
confirm
God's
Title
,
and
aggravate
every
Transgression
.
It
must
be
an
high
Aggravation
to
dissemble
both
with
God
and
Man
,
and
that
perhaps
in
a
matter
of
very
small
moment
;
so
that
a
Peniworth
of
unjust
Gain
shall
often
cast
the
Scale
against
the
weighty
Considerations
of
Duty
both
to
God
and
the
King
.
We
should
reverently
consider
the
double
Mark
and
Impression
,
viz.
of
Divinity
and
Majesty
,
that
is
stampt
upon
these
Instruments
of
Justice
,
and
that
awful
Consideration
would
make
us
render
to
Caesar
the
thing
that
are
Caesar
's
,
and
to
God
the
things
that
are
God's
,
and
raise
a
just
Hatred
in
our
Minds
against
all
unclean
Hands
.
But
the
highest
Aggravation
is
to
cheat
a
poor
credulous
Neighbour
under
this
shew
of
Justice
:
To
deceive
with
the
Balances
of
Equity
,
is
like
Lying
and
Swearing
falsely
upon
the
Gospels
of
Truth
.
—
Weights
,
Balances
and
Measures
,
whether
of
Application
or
Reception
,
being
authorized
by
the
Royal
Signature
,
become
the
Peoples
Security
for
Honesty
of
Commerce
,
they
are
appointed
,
as
it
were
,
Judges
to
give
every
Man
his
Due
.
He
therefore
that
imposes
upon
his
Neighbour
by
Slight
of
Hand
,
false
Weights
,
or
the
like
,
does
,
in
this
sence
,
corrupt
the
King's
Judges
,
and
makes
Justice
itself
a
Cloak
for
his
Knavery
:
He
holds
a
Lye
in
his
Right-hand
;
nay
,
he
lies
not
to
Man
,
but
to
God
.
He
violates
that
just
Ordinance
which
God
has
consecrated
;
he
secretly
wounds
his
Prince's
Authority
,
and
undermines
his
Government
,
by
dissolving
those
secret
Tyes
of
Justice
,
which
like
Nerves
,
and
other
sinewy
Ligaments
,
bind
the
Members
of
the
Body
Politic
together
.
This
Observation
agrees
with
the
Context
and
with
the
Royal
Concern
,
which
Solomon
here
expresses
for
Just
Dealing
among
his
People
.
He
often
repeats
his
Charge
against
False
Weights
,
to
shew
his
Detestation
of
such
Practices
;
and
in
the
Verse
following
my
Text
,
declares
,
That
the
committing
this
Wickedness
is
an
Abomination
to
Kings
,
because
their
Throne
is
established
in
Righteousness
.
Thus
we
have
the
Royal
Honour
,
and
Interest
,
and
the
Public
Faith
,
(
beside
Divine
Commands
)
all
engaged
for
the
Security
of
Trade
,
and
to
keep
Men
from
doing
and
receiving
Injuries
.
And
if
this
be
not
sufficient
,
we
may
further
consider
,
the
Sacred
Regard
that
the
Jews
had
for
the
Preservation
of
Commutative
Justice
from
all
Abuse
and
Falsification
in
this
kind
;
insomuch
that
the
Publick
Standards
and
Originals
,
by
which
all
other
Measures
were
to
be
tryed
and
allowed
,
were
with
much
Religion
preserv'd
in
the
Sanctuary
,
the
care
of
them
being
committed
to
the
Priests
and
Levites
,
whose
Office
it
was
,
among
other
things
,
to
inspect
all
manner
of
Measures
and
Size
.
Hence
that
frequent
Expression
,
According
to
the
Shekel
of
the
Sanctuary
;
which
(
as
the
learned
Bishop
Wilkins
observes
)
doth
not
refer
to
any
Weight
distinct
from
,
and
more
than
the
Vulgar
,
(
as
some
fondly
conceive
)
but
only
obliges
Men
in
their
Dealing
and
Traffique
to
make
use
of
such
Measures
as
were
agreeable
to
the
Public
Standards
that
were
kept
in
the
Sanctuary
.
The
Sum
of
all
is
,
—
As
God
hath
declared
himself
the
Author
of
Weights
and
Measures
,
That
he
is
pleased
in
the
due
Use
of
them
,
and
that
the
contrary
Practice
is
an
Abomination
to
him
:
So
in
all
our
Dealings
with
Men
,
we
are
to
set
him
before
us
as
the
Rewarder
or
Avenger
of
our
Deeds
;
and
accordingly
all
good
Kings
and
States
have
enacted
or
executed
Laws
for
this
equal
Administration
of
Private
as
well
as
Public
Justice
;
knowing
that
those
corrupt
Practices
which
are
abominable
to
God
,
will
soon
,
if
not
remedied
,
be
destructive
to
Government
.
Lastly
,
There
is
an
Emphasis
in
the
last
words
of
the
Text
,
which
affords
another
worthy
Consideration
,
All
the
Weights
,
(
or
Stones
,
)
in
the
Bag
are
his
Work
.
ALL
the
Weights
,
except
there
be
False
Ones
,
which
are
the
Workmanship
and
Invention
of
the
Devil
and
accursed
of
God
:
But
all
the
Just
Weights
,
the
least
as
well
as
the
greatest
,
are
here
noted
to
be
the
Lord's
,
and
that
,
to
signifie
to
us
,
that
we
must
be
scrupulously
Just
,
and
do
no
Unrighteousness
,
no
,
not
even
the
smallest
Matters
.
Every
little
Fraud
is
a
Sin
,
and
every
Sin
must
be
hated
,
and
universal
Righteousness
prove
our
Sincerity
.
The
Tempter
oft
gets
Advantage
by
whispering
to
Men
,
that
the
Sin
is
small
,
and
such
as
God's
Servants
themselves
frequently
commit
.
This
is
one
of
the
subtillest
Insinuations
of
the
Devil
,
a
Net
in
which
he
catcheth
innumerable
Souls
;
for
the
Sin
is
not
small
,
in
respect
to
the
Guilt
,
which
is
great
enough
to
ruin
the
Soul
,
(
every
Act
of
Fraud
being
really
a
Wilful
Sin
,
)
but
so
called
with
respect
to
the
smallness
,
or
inconsiderableness
of
the
matter
wherein
such
Sins
are
committed
.
It
is
to
be
feared
(
says
a
pious
Author
)
that
more
Souls
perish
by
these
supposed
small
Sins
,
than
by
the
grossest
Acts
of
Wickedness
.
We
naturally
fly
with
greater
Fear
from
great
Dangers
than
from
less
.
And
the
true
Reason
why
idle
Words
and
sinful
Thoughts
are
oft'ner
committed
than
more
hanious
Sins
,
is
,
because
the
Soul
is
not
so
much
awaken'd
by
Fear
and
Care
to
make
Resistance
,
and
Love
needeth
the
Help
of
Fear
in
this
our
weak
Condition
.
We
easily
yield
to
what
we
think
little
Sins
,
and
those
lead
us
on
and
betray
us
into
greater
:
He
that
hath
brought
himself
to
take
an
unjust
Penny
without
regret
,
may
in
time
be
prevail'd
with
to
take
a
Purse
,
when
Want
and
Opportunity
joyn
together
to
make
the
Temptation
strong
.
Covetousness
has
no
Bounds
;
if
a
Man
be
in
for
Grains
and
feels
no
Remorse
,
he
will
quickly
bribe
the
Balance
to
lie
,
and
cheat
by
Ounces
.
When
a
Man
is
successful
in
the
little
ways
of
Sinful
Gain
,
he
naturally
desires
to
become
a
Proficient
,
and
to
try
his
skill
in
greater
matters
.
He
that
can
dexterously
counterfeit
a
Half-peny
,
will
hardly
stop
his
eager
Fancy
till
he
come
to
the
Half-crown
,
nor
there
till
he
come
to
the
Halter
.
Thus
Little
Sins
bring
Great
Punishments
;
and
Injustice
in
the
smallest
Weights
will
sink
the
Soul
down
to
Hell
.
Beware
therefore
,
O
young
Man
!
of
making
little
Transgressions
,
in
any
kind
,
habitual
.
And
let
every
Transgressor
break
off
his
ill
Custom
before
it
be
too
strongly
rooted
in
him
.
It
is
easier
to
check
covetous
Appetites
at
the
first
,
than
to
stop
them
in
their
Course
;
for
if
Reason
and
Religion
do
not
resist
them
in
the
begining
,
they
will
go
on
in
spite
of
us
:
—
Nothing
,
but
the
Powerful
Spirit
of
God
,
(
which
in
that
wicked
course
we
have
no
reason
to
hope
for
,
)
can
reclaim
us
.
Let
the
young
Man
therefore
,
I
say
again
,
be
cautious
and
jealous
of
every
little
Encroachment
of
Sin
,
and
stand
upon
his
Guard
against
the
first
Onsets
of
Temptation
to
Injustice
:
And
if
he
resolutely
bears
the
first
Shock
,
he
will
,
by
God's
Grace
,
carry
the
Day
,
and
attain
at
last
a
Crown
of
Righteousness
,
infinitly
more
worth
than
all
the
unjust
Lucre
of
the
World
.
Now
to
Counter-balance
the
many
Temptations
that
entice
Men
to
commit
these
Frauds
,
I
shall
endeavour
,
by
way
of
Application
,
to
lay
the
forementioned
Obligations
to
the
strict
Observance
of
Commutative
Justice
more
home
to
Men's
Consciences
,
and
set
before
them
the
Rewards
and
Terrors
of
the
Lord
of
Righteousness
.
You
have
heard
by
how
many
Titles
these
Instruments
of
Justice
belong
to
God
,
and
now
by
way
of
plain
Consequence
,
or
Inference
,
you
shall
hear
more
particularly
what
Obligations
the
Laws
of
Nature
,
Religion
,
and
our
Civil
Constitution
lay
upon
Vs
to
maintain
these
Ordinances
of
Commutative
Justice
.
And
that
these
Arguments
may
have
their
due
Force
and
Effect
upon
Men
,
I
will
set
forth
how
every
Dealer
in
the
World
ought
often
to
lay
these
Considerations
to
Heart
,
and
Examin
his
Soul
by
these
Rules
and
Measures
,
as
,
First
,
Whether
he
has
regarded
the
Natural
Obligations
and
Eternal
Reasons
of
this
Moral
Duty
,
such
as
these
:
That
the
Nature
of
Man
in
Society
claims
just
Dealing
from
every
Man
he
deals
with
?
That
the
God
of
Nature
,
who
made
Man
a
sociable
Creature
,
gave
him
that
Right
?
—
And
moreover
,
That
the
Eternal
Justice
and
Righteousness
of
that
God
should
be
a
Standard
of
our
upright
Dealing
with
Men
,
i.
e.
as
our
Lord
is
Righteous
in
all
his
Works
,
so
should
we
be
in
all
Ours
,
by
vertue
of
the
Natural
Relation
that
Servants
have
to
their
Lords
.
—
No
thinking
Man
can
be
ignorant
of
these
everlasting
Reasons
of
Righteousness
,
we
are
directed
by
a
Law
within
us
to
help
and
assist
one
another
in
matters
of
Commerce
,
and
that
Law
tells
us
,
that
as
there
is
a
Benefit
accrews
by
the
exchange
of
Things
,
so
each
Party
has
a
right
to
a
Share
of
it
;
that
the
Buyer
may
have
the
worth
of
his
Price
,
and
be
thereby
furnished
with
such
Conveniencies
of
Life
as
he
wants
,
and
the
Seller
may
have
the
full
worth
of
his
Commodity
;
otherwise
,
instead
of
answering
the
great
Design
of
Society
,
which
was
,
to
be
mutually
helpful
one
to
another
,
we
become
cruel
Oppressors
of
our
Brethren
.
Thus
we
are
to
consider
that
the
Great
Balance
of
Nature
gives
every
Man
his
due
,
and
equally
divides
the
Profits
and
Advantages
of
our
Traffique
:
And
that
Man
who
is
not
contented
with
his
Share
,
but
ingrosses
all
the
Profits
of
Exchange
to
himself
,
is
rather
a
Wen
of
the
Body
Politic
,
(
as
Dr.
Scot
well
expresseth
it
,
)
that
draweth
all
the
Nourishment
to
himself
,
and
starveth
the
neighbouring
Parts
,
than
a
Regular
Member
that
contenteth
itself
with
a
proportionate
Share
,
and
gladly
permitteth
his
Fellow-members
to
live
and
thrive
as
well
as
he
.
The
Heathens
,
who
attended
to
these
Moral
Obligations
,
needed
no
other
Laws
of
Justice
;
they
praised
it
in
their
Sayings
,
practised
it
in
their
Dealings
,
and
punished
the
Transgressors
of
it
.
And
what
a
Reproach
is
this
to
some
Christian
Professors
,
who
seem
to
have
put
off
the
Nature
of
Men
,
while
they
make
profession
of
Faith
as
Christians
,
and
have
as
little
Regard
to
Moral
Equity
,
as
if
it
was
no
part
of
our
Religion
.
In
truth
,
such
Men
are
so
far
from
Religion
,
that
they
are
not
honest
Heathens
yet
;
the
Gentiles
,
which
knew
not
God
,
shall
rise
up
in
Judgment
against
them
,
and
condemn
them
:
It
was
pardonable
Superstition
for
Heathenish
Ignorance
to
pay
Divine
Honour
to
the
Goddess
of
Justice
;
but
for
Christian
Knowledg
to
have
Hand
and
Heart
offered
up
,
as
it
were
,
in
Sacrifice
to
the
unrighteous
Mammon
,
is
abominable
Idolatry
;
Their
Worship
terminated
in
Heaven
,
but
We
fall
down
and
worship
the
Earth
.
Again
,
Let
every
Dealer
further
consider
in
the
second
Place
,
that
as
Injustice
is
repugnant
to
the
Principles
of
the
Light
of
Nature
,
so
likewise
(
as
has
been
proved
)
to
the
Positive
Laws
of
God
revealed
to
us
from
Heaven
.
That
Divine
Word
which
declares
,
that
the
Weights
and
Balance
belong
to
God
,
does
plainly
declare
,
that
just
Dealing
belongs
to
Vs
,
for
whose
sake
these
Instruments
were
ordained
.
All
the
Laws
of
Heaven
are
Just
as
well
as
Holy
:
As
Christ
came
not
to
destroy
the
Moral
Laws
delivered
by
Moses
;
so
Moses
made
no
Alteration
as
to
the
Laws
of
Nature
;
Moses
confirmed
'em
all
,
and
Christ
improved
'em
all
,
and
both
set
a
particular
Estimate
upon
Justice
.
And
how
can
it
be
otherwise
,
since
Justice
is
a
Ray
,
nay
,
a
mighty
Beam
of
Divinity
,
as
Eternal
as
the
Godhead
,
as
Immutable
and
Indelible
as
the
Image
of
God
in
the
Rational
World
,
which
tho'
much
defaced
in
some
Individuals
,
yet
preserves
its
Lustre
over
the
Universe
,
and
will
for
ever
determin
those
Men
to
deal
justly
with
one
another
,
who
attend
to
the
Dictates
of
Nature
,
or
the
Laws
of
Religion
;
and
therein
to
those
Eternal
Reasons
which
have
determin'd
God
to
deal
justly
with
us
.
So
that
to
take
away
Justice
,
(
as
one
observes
)
is
to
take
the
Sun
out
of
the
World
,
and
reduce
all
things
to
a
blind
Confusion
.
All
which
considered
,
is
it
not
a
Wonder
that
there
should
be
Men
,
zealously
professing
Christianity
,
who
look
upon
Honesty
and
Justice
as
the
Beggerly
Elements
of
Religion
?
A
sort
of
Heathen
Vertue
belonging
to
Carnal
and
meer
Moral
Men
,
that
are
utterly
unacquainted
with
the
Spirit
and
Power
of
Godliness
:
Yet
such
there
are
,
as
a
late
Great
Divine
excellently
describes
'em
,
Who
in
the
room
of
Justice
,
and
the
like
Moral
Vertues
,
have
foisted
in
a
sort
of
Spiritual
Religion
,
as
they
call
it
,
which
consisteth
in
a
certain
Model
of
Conversion
and
Regeneration
,
that
is
made
up
of
nothing
but
a
meer
fanciful
Train
of
Dejections
and
Triumphs
;
after
which
supposed
Regeneration
,
all
their
After-religion
is
nothing
but
an
idle
Leaning
on
Jesus
Christ
;
and
whilst
they
should
be
governing
their
Wills
,
their
Words
,
and
Actions
,
by
the
Eternal
Rules
of
Justice
and
Goodness
,
they
are
employed
,
as
they
think
,
in
an
higher
Dispensation
,
in
forming
odd
Schemes
of
Spiritual
Experiences
,
and
attending
to
the
Inward
Whispers
,
and
Incomes
,
and
Withdrawings
of
the
Spirit
of
God
.
—
But
how
dangerous
a
Mistake
is
it
,
for
Men
to
take
up
with
any
Religion
which
does
not
principally
insist
upon
the
Eternal
Laws
of
Morality
?
For
tho'
Justice
in
our
Dealings
with
Men
,
will
never
singly
recommend
us
to
God
,
unless
it
be
joyned
with
Mercy
,
Sobriety
,
and
Godliness
:
yea
,
tho'
all
these
together
will
never
recommend
us
to
God
,
unless
their
Imperfections
be
purged
and
expiated
by
the
All-sufficient
Merit
of
our
Blessed
Saviour
;
yet
without
Justice
and
Honesty
all
our
Religion
is
a
Damnable
Cheat
,
a
Peice
of
Pious
Fraud
,
and
All
the
Merit
of
our
Saviour
will
be
as
insignificant
to
us
,
as
it
is
to
the
Devils
,
or
damned
Ghosts
.
For
his
Merit
is
no
Refuge
for
Religious
Knaves
,
his
Wounds
no
Sanctuary
for
Spiritual
Cheats
or
Lyars
and
Oppressors
:
For
such
Persons
as
these
to
shelter
themselves
in
our
Saviour's
Propitiation
,
is
to
Prophane
and
Desacrate
it
,
and
make
those
Vocal
Wounds
to
accuse
them
which
were
made
to
plead
for
them
.
In
vain
,
my
Brethren
,
are
all
Pretences
to
Religious
Purity
,
while
your
Hands
are
defiled
with
unjust
Practices
:
Shall
I
count
them
pure
,
with
wicked
Balances
,
and
with
the
Bag
of
deceitful
Weights
?
Nay
,
in
vain
is
Christ
dead
for
us
,
if
we
are
not
redeemed
from
unrighteous
Conversation
:
It
is
St.
Paul's
Doctrin
,
For
this
end
Christ
gave
himself
for
us
,
that
he
might
Redeem
us
from
all
Iniquity
,
and
purifie
unto
himself
a
peculiar
People
,
zealous
of
good
works
.
Thus
that
sacred
Book
of
Religion
,
which
declares
,
That
the
Instruments
of
Justice
belong
to
God
,
declares
,
that
the
Exercise
of
it
belongs
to
Vs
;
without
which
we
neither
answer
the
Ends
of
our
Creation
nor
Redemption
.
And
so
I
go
on
,
in
the
Third
Place
,
To
urge
our
Obligations
to
the
mutual
Offices
of
Justice
,
from
our
being
subject
to
Government
,
and
bound
by
the
Laws
of
the
Land
of
our
Nativity
.
Those
Laws
which
entrust
the
King
,
as
the
Minister
of
God
,
with
the
Standards
of
Justice
,
do
require
that
Subjects
do
Justice
both
to
the
King
and
to
one
another
:
Those
Laws
which
impower
every
Subject
to
demand
Justice
,
do
surely
exact
Reciprocal
Justice
from
every
Subject
again
;
this
is
Civil
Righteousness
without
which
it
is
impossible
any
Society
should
be
happy
or
subsist
long
.
Nay
,
so
great
is
the
force
of
it
,
'
That
,
as
Tully
well
observes
,
common
Highway-men
,
and
those
that
support
themselves
only
upon
Rapin
and
Violence
,
cannot
yet
subsist
without
it
,
insomuch
that
if
one
Thief
does
but
defraud
another
of
the
same
Troop
,
he
is
expel'd
the
Society
,
as
a
Man
of
no
Faith
;
and
if
the
Captain
of
the
Band
shews
but
any
Partiality
in
the
Distribution
of
the
Booty
,
he
is
at
least
Deserted
by
his
Party
,
if
it
do
not
also
cost
him
his
Life
;
for
there
is
a
Discipline
even
among
Pirats
themselves
,
and
their
Laws
of
private
Justice
are
duly
executed
and
obeyed
.
Now
since
this
kind
of
Justice
is
so
sacred
,
even
among
Thieves
and
Robbers
,
with
how
much
greater
Reverence
ought
it
to
be
observed
in
a
Regular
and
well-ordered
Government
,
seeing
that
,
of
itself
alone
,
it
is
able
to
advance
and
establish
a
Piratic
Power
without
any
other
Support
.
The
Pythian
Oracle
deliver'd
,
concerning
Sparta
,
this
remarkable
Sentence
,
That
it
was
not
in
the
Power
of
anything
in
the
World
,
but
Avarice
and
Injustice
to
destroy
that
Common-wealth
.
Now
tho'
other
Sins
may
(
and
do
threaten
to
)
bring
heavy
Judgments
upon
this
Land
,
yet
this
alone
will
effectually
overthrow
the
Best
of
Governments
,
and
like
that
Accursed
Thing
,
trouble
our
Israel
,
so
that
we
shall
not
be
able
to
stand
before
our
Enemies
.
While
we
therefore
pray
that
our
Parliament
may
establish
Peace
and
Happiness
,
let
us
maintain
Truth
and
Justice
,
as
the
best
and
surest
Foundations
upon
which
the
Peace
and
Tranquility
both
of
Church
and
State
must
be
setled
.
—
It
is
a
Mockery
to
pray
to
Heaven
for
a
National
Establishment
,
while
there
are
so
many
Personal
Corruptions
of
Private
as
well
as
Public
Justice
,
which
two
parts
of
Justice
carry
the
same
Correspondence
to
one
another
as
Cement
to
the
Foundation
.
Every
good
Government
is
founded
upon
Public
Justice
,
but
Private
Equity
is
the
Cement
that
fastens
the
several
Parts
together
,
and
consolidates
the
whole
Fabrick
.
Thus
Natural
Reason
,
Religion
,
and
Civil
Policy
,
all
with
one
Voice
declare
the
Necessity
of
just
Dealing
among
Men
,
as
well
as
God's
Propriety
in
those
Instruments
of
Justice
,
which
his
Name
has
hallowed
for
our
Use
.
A
just
Weight
and
Balance
are
the
Lord
's
.
—
And
that
we
may
use
and
manage
them
with
scrupulous
Integrity
,
in
the
smallest
as
well
as
the
greatest
Matters
,
the
Royal
Wise-man
further
adds
,
ALL
the
Weights
of
the
Bag
are
his
Work
.
And
how
great
Reason
there
is
for
this
Caution
,
we
may
gather
from
that
notable
Observation
,
in
the
whole
Duty
of
Man
:
—
In
this
whole
Business
of
Traffic
,
says
that
justly
admired
Author
,
there
are
so
many
Oppertunities
of
Deceit
,
that
a
Man
had
need
fence
himself
with
a
very
firm
Resolution
,
nay
,
Love
of
Justice
,
or
he
will
be
in
danger
to
fall
under
Temptation
.
—
For
,
as
the
Wise-man
speaks
,
Ecclus.
27.2
.
As
a
Nail
sticks
fast
betwixt
the
Joynings
of
the
Stones
;
so
does
Sin
stick
close
between
Buying
and
Selling.
It
is
so
interwoven
with
all
Trades
,
so
mixt
with
the
very
first
Principles
and
Grounds
of
them
,
that
it
is
taught
together
with
them
,
and
so
becomes
part
of
the
Art
;
so
that
he
is
now
a-days
scarce
thought
fit
to
manage
a
Trade
that
wants
it
,
while
he
that
hath
most
of
this
Black
Art
of
Defrauding
,
applauds
and
hugs
himself
,
nay
,
perhaps
boasts
to
others
,
how
he
hath
over-reacht
his
Neighbour
;
but
there
is
neither
Christianity
,
nor
Humanity
in
all
this
.
Therefore
let
me
seriously
Exhort
all
that
hear
me
this
day
,
(
and
I
wish
that
my
Exhortation
might
reach
not
only
the
Ears
,
but
the
Hearts
of
all
the
People
of
this
Land
,
)
That
they
would
make
it
,
as
it
really
is
,
Matter
of
Conscience
,
to
be
exact
,
strict
,
and
scrupulous
in
all
Points
of
Justice
,
and
that
-
To
all
Persons
,
-
In
all
Things
,
and
-
At
all
Times
.
First
,
To
all
Persons
:
To
the
Simple
as
well
as
the
Skilful
,
to
the
Poor
as
to
the
Rich
,
without
any
Partiality
or
Respect
to
Persons
;
only
respect
the
Weakness
and
Necessities
of
your
poor
Brethren
,
and
make
some
Charitable
Allowances
accordingly
.
Justice
is
required
in
all
Cases
,
but
a
kind
Partiality
may
be
indulged
in
this
.
—
However
,
beware
of
being
Vnjust
,
where
you
should
be
Charitable
;
impose
not
on
the
Weak
Man's
Ignorance
,
nor
take
Advantage
of
the
Poor
Man's
Necessity
;
make
not
the
One
Buy
his
Folly
,
nor
the
Other
Pay
dear
for
his
Poverty
and
Want
.
This
adds
Inhumanity
to
Injustice
,
Oppression
to
Misery
.
—
If
God
has
given
you
more
Skill
and
Understanding
than
your
Neighbour
,
Justice
requires
that
you
help
him
with
it
,
and
use
him
not
only
Justly
,
but
Ingeniously
,
as
one
that
reposeth
a
Trust
in
you
,
and
casteth
himself
upon
your
Honesty
.
Again
,
If
a
poor
Man
be
driven
by
Necessity
to
Sell
his
Wares
,
Justice
requires
that
you
give
him
the
same
Price
that
you
would
do
,
supposing
that
he
stood
in
no
more
need
of
your
Mony
than
you
do
of
his
Commodity
.
Beware
of
the
hainous
Crime
conmdemned
by
the
Prophet
,
of
Buying
the
Poor
for
Silver
,
and
the
Needy
for
a
pair
of
Shooes
.
And
,
on
the
other
hand
,
let
not
the
Poor
think
themselves
priviledged
,
by
their
Necessities
,
to
Over-reach
and
Defraud
their
Rich
Neighbours
,
but
rather
,
by
their
Diligence
and
Patience
,
by
their
Modesty
and
Integrity
,
recommend
their
Condition
to
the
Mercy
of
God
,
and
the
Charity
of
all
good
Men.
The
Richest
Man
hath
a
Right
to
conscionable
Dealing
as
well
as
the
Poorest
Beggar
,
only
with
this
Difference
,
That
to
the
Poor
,
extremity
of
Justice
is
unmerciful
,
which
to
the
the
Rich
Person
may
perhaps
be
innocent
,
because
it
is
within
the
Latitude
of
Justice
,
and
he
stands
not
in
need
of
Mercy
.
In
a
word
,
In
the
compass
of
Lawful
Gain
,
which
is
allowed
to
Tradesmen
;
use
Favour
towards
the
Necessitous
,
Ingenuity
towards
the
Ignorant
,
and
Moderation
,
at
least
just
Dealing
,
towards
all
Men.
Secondly
,
Be
strictly
Just
as
becomes
honest
Men
,
and
conscientious
Christians
in
all
Things
,
as
well
as
to
all
Persons
;
substract
not
the
least
from
just
Measure
;
detain
not
the
least
Grain
of
Weight
,
for
the
least
as
well
as
the
greatest
are
the
Lord
's
.
For
this
Reason
Weights
are
made
of
Stones
,
and
other
hard
Mettals
,
that
by
Vse
they
may
not
easily
be
diminish'd
.
Many
have
sinned
for
a
small
matter
,
says
the
Son
of
Sirach
;
For
a
piece
of
Bread
,
(
A
poor
Reward
!
)
some
Men
will
Transgress
.
—
'T
is
a
lamentable
thing
to
observe
,
how
some
Persons
will
dissemble
,
conceal
,
equivocate
,
deny
,
nay
,
lie
and
swear
too
,
and
all
to
skrew
a
little
unjust
Gain
from
their
Neighbour
,
and
that
sometimes
so
very
little
,
'
That
(
as
the
Excellent
Author
of
the
Whole
Duty
of
Man
observes
)
't
is
a
Miracle
that
any
Man
who
thinks
he
hath
a
Soul
,
can
set
it
at
so
miserable
and
contemptible
a
Price
.
But
I
have
observed
to
you
before
,
both
what
Temptation
and
Danger
there
is
in
these
Little
Sins
,
and
shall
now
only
add
,
this
short
Advice
,
as
a
Preservative
from
Danger
:
In
all
Intercourse
with
others
,
do
not
do
all
which
you
may
lawfully
do
;
reserve
some
little
in
your
own
Power
;
keep
not
only
within
the
Limits
of
lawful
Gain
,
but
at
some
Distance
from
Temptation
:
If
you
go
to
the
utmost
Verge
of
what
is
Lawful
,
you
will
be
in
danger
to
tread
upon
the
Skirts
of
Injustice
:
Consider
not
therefore
how
far
the
Laws
of
Equity
allow
you
to
go
,
but
how
far
you
may
go
with
safety
:
Consider
that
there
is
no
Medium
betwixt
the
utmost
Extent
of
Justice
,
and
the
Confines
of
Sin
,
and
that
there
is
a
dangerous
Precipice
joyns
upon
the
Borders
of
Christian
Liberty
.
Watch
therefore
,
and
Pray
likewise
,
that
ye
enter
not
into
Temptation
:
Abhor
that
which
is
evil
,
cleave
to
that
which
is
good
.
Thirdly
,
and
Lastly
,
Maintain
your
Integrity
and
just
Dealing
in
all
Times
,
in
a
difficult
and
unsetled
,
as
well
as
a
steady
course
of
all
Things
:
—
Do
not
make
your
Fortune
in
Calamitous
Times
,
nor
Delight
to
fish
in
troubled
Waters
.
When
the
Nation
labours
under
any
unhappy
Grievance
,
and
the
Body
Politic
,
through
Wars
,
or
other
evil
Accidents
,
is
sick
and
sore
wounded
;
be
not
like
Ill
Humours
in
Natural
Bodies
,
which
run
all
to
the
part
affected
,
and
cause
greater
Inflammations
;
do
not
make
private
Advantage
of
public
Miseries
,
but
let
every
Man
,
in
his
Station
,
apply
his
healing
Hand
,
by
mixing
Mercy
with
Justice
in
all
his
Dealings
.
That
I
may
the
better
be
understood
in
this
point
,
Let
it
be
considered
,
that
as
the
Iniquities
of
Clippers
has
brought
this
Kingdom
into
a
difficult
and
confused
State
,
as
to
the
Coin
;
so
I
need
not
tell
you
those
Difficulties
lye
heaviest
upon
poor
Tradesmen
and
Labourers
,
and
I
scruple
not
to
say
,
That
they
who
allow
the
Poor
less
than
their
Coin
is
worth
,
which
is
brought
to
the
Balance
,
are
themselves
guilty
of
Clipping
,
in
foro
Conscientiae
,
In
the
Court
of
Equity
,
and
of
Conscience
,
and
before
the
Righteous
God
,
because
,
in
Effect
,
they
diminish
the
just
Value
of
it
;
only
here
is
the
Difference
,
That
Clipping
is
properly
a
Robbery
of
the
Public
,
This
of
private
People
;
That
is
done
without
any
design
of
Injury
to
any
private
Person
,
and
so
pretended
(
though
without
Reason
)
to
be
no
Sin
,
but
the
Sin
of
false
Weights
and
unjust
Balances
was
never
disputed
.
How
can
we
dispute
the
Sinfulness
of
That
,
of
which
God
has
expresly
declared
his
Detestation
again
and
again
?
It
is
often
condemned
in
this
Book
,
by
a
terrible
Word
,
and
called
an
ABOMINATION
,
i.
e.
such
an
Evil
as
God
Detests
with
a
singular
Indignation
,
for
Idols
are
called
by
the
same
cursed
Name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Abominable
Things
.
On
the
contrary
,
a
just
Weight
is
said
to
be
his
delight
,
and
he
has
promised
an
acceptable
Blessing
,
even
,
Length
of
days
,
to
the
observers
of
it
,
Deut.
25.15
.
A
perfect
and
just
Weight
shalt
thou
have
,
that
thy
Days
may
be
lengthned
,
in
the
Land
which
the
Lord
thy
God
giveth
thee
.
I
will
conclude
with
a
few
Scriptures
,
which
shew
how
this
Duty
is
hedged
about
with
Rewards
and
Punishments
.
And
First
,
Hear
this
,
O
ye
that
Swallow
up
the
Needy
,
falsifying
the
Balances
by
Deceit
!
Shall
not
the
Land
tremble
for
this
,
and
every
One
mourn
that
dwelleth
therein
?
And
it
shall
come
to
pass
in
that
day
,
saith
the
Lord
,
observe
this
Terrible
Threatning
,
That
I
will
cause
the
Sun
to
go
down
at
Noon
,
and
I
will
darken
the
Earth
in
the
clear
Day
:
I
will
turn
your
Feasts
into
Mourning
,
and
your
Songs
into
Lamentation
:
I
will
bring
up
Sackcloth
upon
your
Loyns
,
and
Baldness
upon
every
Head
,
and
I
will
make
it
as
the
Mourning
of
an
Only
Son
,
and
the
End
thereof
as
a
bitter
Day
.
And
(
which
is
most
Dismal
of
all
)
I
will
send
,
says
the
Lord
,
a
Famine
into
that
Land
,
not
a
Famine
of
Bread
,
nor
a
Thirst
for
Water
,
but
of
Hearing
the
Word
of
the
Lord
.
And
to
shew
that
an
Estate
got
by
these
Injurious
Means
shall
not
last
long
,
nor
afford
much
Enjoyment
;
hear
again
what
the
Prophet
Micah
declares
,
Are
there
yet
Treasures
of
Wickedness
in
the
House
of
the
Wicked
,
and
the
scant
Measure
that
is
abominable
?
Shall
I
count
them
pure
with
the
wicked
Balances
?
&c.
—
Thy
Rich
Men
are
full
of
Violence
.
—
Therefore
will
I
make
thee
sick
in
smiting
thee
.
—
Thou
shalt
eat
,
but
not
be
satisfied
:
Thou
shalt
sow
but
not
reap
,
&c.
—
But
on
the
contrary
,
The
wealth
of
the
Sinner
is
laid
up
for
the
just
,
says
Solomon
,
and
he
that
hath
clean
hands
,
shall
ascend
into
the
Hill
of
the
Lord
,
where
the
Righteous
live
for
evermore
:
Their
Reward
also
is
with
the
Lord
,
and
the
care
of
them
with
the
Most
High
.
—
To
which
Divine
Care
and
Protection
,
I
commend
your
Souls
and
Bodies
,
that
they
may
be
preserved
blameless
,
till
the
coming
of
our
LORD
JESUS
CHRIST
.
And
now
,
Lord
,
we
beseech
thee
to
grant
thy
People
Grace
to
withstand
the
Temptations
of
the
World
,
the
Flesh
,
and
the
Devil
,
and
with
pure
Hearts
,
Hands
,
and
Minds
to
follow
thee
,
the
only
GOD
,
through
Jesus
Christ
our
Lord
.
Amen
.
FINIS
.