the Works of Nature both for the bringing of them to their perfection and for the keeping of them therein being brought unto it i See Dr. Hack. Apol. lib. 2. cap. 9. Sect. 3. p. 143. Having now concluded the worth of a vertuous education and the necessitie of the same it followes That my own practise be somewhat answerable to the Rule Therefore have I penned mine own Duty with mine own hands which may serve for a parent at large to direct and teach him his This I have digested into two parts each entire of themselves but yet as different in the subject matter and manner of handling as is the subject I would informe In the first part a Childe in its minoritie and younger yeers the second a Childe growne up Both the one and the other the subject of a Parents care and charge which in the first part is largely treated on with the manner or way how he may discharge the same The way is to make the Childe know himselfe then to know that which may be known of God k Rom 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is manifest for God hath shewed it unto him by that he sees and feeles of Him so haply he may feele after Him and finde Him l Acts 17. 27. This then is my subject now even The good culture of the Childe an old Theame whereto little that is new can be added either for forme or matter Yet because it is a work daily repeated and of Infinite concernment to the Childe And being a parent myselfe I obtained of my selfe naturally very indisposed to my pen to set downe out of some continued experience and some conversation with Children and Books concerning that Theame what I thought pertinent to that businesse The furthering and improving that great worke What now remaines as an introduction thereto I branch under these heads First making this my scope the good Culture of the Childe and being to note some wants and Deficiencies therein I shall first briefly observe such defects as my riper yeers have discerned in my own education the trayning up my younger yeers which may be of some use to others for prevention Secondly I shall note a naturall defect which troubled me very much For I thought it the greatest crosse in the world but it proved no small benefit And this I must not passe over because it will be of large use both to the Parent and the Childe a good introduction to Duty unto both Lastly I shall set downe what perswaded me to put my hand to this work and that will be of force to engage every Parent upon the same bounden Duty and service First then for so I make way unto it with some digression I had naturally Linguam impeditam a stammering tonge my Mother who could love her Childe and yet be wise two things they say incompatible m Non conceditur simulamare saâ—ere but she could do both as all knew that knew her was tender of me and the more tender the more my imperfection was And such discretion she used in that case as indeed she did in all points touching her Children A true Eunice though having five sonnes She had not one Timothy for instructions and prayers both are too short for that worke Such discretion I say she used towards me that had I found the same under those hands whereto I was committed I perswade my selfe I had every way thrived better then I did and in point of pronunciation a chiefe point in a Scholler I had not found so great discouragement as afterward I did I mention my Mother here not my Father because that Stay and Staff the Lord took away from her head our Tabernacle in a needfull time when I was little more then a yeer old the youngest of nine but one was not and another there was newly laide in the cradle A sad stroke and as sad a widow A Widow indeed n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 5. and vers 3. and that sufficeth for her honour Then her charge was double She was Father and Mother both and so she discharged both parts as that thereby she had double honour No Children in that Countrey of what ranke soever did owe more to a Mother for her precepts her prayers and her Practise then we did it is our engagement and no parent expected and had a more honourable observance from her Children then She had Mothers may hold their Authoritie and maintaine the same say what they will to the contrary It is their fault if they doe not maintaine their Right and it will be their sorrow She lived to see her Childrens Children and a greater blessing then that too Peace upon Israel peace and truth all her dayes And when her Day came even her appointed Day then was she taken away from seeing the evill to come She died as She lived I mention but the practice of her widowhood like Iacob blessing her children so she fell asleepe and was brought to the grave that silent place like a Sheafe of wheat to the barne as full of graces as of yeers I have digressed a little here but I could not remember a Mother and such a Mother barely so and no more From under her genttle and wise government I was put to Schoole to one of the best note in all that Countrey I shall point to the wants there which my riper yeers have noted in my education then for so our Learned Interpreter Iunius hath done before me I spent sixe yeers and an halfe in the Grammer Schoole trained up according to the bad fashion for we say as o Pravo nostri aevi more Cent. Misc Epist 87. p. 494. Lipsius saith of most Teachers then and now The understanding of a Childe is left to its owne information which will belong first and its memory is first dealt with and Tasked a burden though not so felt p Neque ulla aelas minus satigatur Qâ—intil 1. cap. 12. yet a burden and heavier then we would have to be imposed upon our selves for we will understand first and then commit to Memorie which is the order of Nature for in true order and place the Memory comes the last of three The understanding should be a leading hand to it and the sense to the understanding and then the Memory hath its due place and will doe its due office when first the sense and understanding have done theirs such a reciprocation reflux or mutuall working there is betwixt them if they worke in order It requires speciall observation In all this time spent in Grammar sixe yeers is a great length in our span I know not which lost me most time feare or Play I know I played away much of the time for all the sorrow but I know also feare hindred me most and cast me farthest back I remember the noble Knights words in his feigned Arcadia His q pag. 11. minde saith he was fixed upon
the Behemoth beasts so called for her greatnesse here the little worm retiring into its hold and earthing it self in case it feeles the least touch I cannot reckon up what I see but if I do no more but see the mule and the horse and the oxe do as much as I. If we see nothing in the heavens they are Mr Dearings f Heb. lect 5. c. 1. vers 10. words but that they are light and above our reach the horse and mule see this as well as we If we see nothing in the earth but a place to walk in or to take our rest upon it the beasts and fowls see this as well as we If we see nothing in our gorgeous apparell but the pride of a goodly colâ—ur the peacock seeth that in her feathers And if in all our refreshment from the creatures we know nothing but the pleasure and sweetnesse of our sense the hogge and swine have here as great a portion as we To be short if hearing seeing smelling tasting feeling be all the comfort we can finde in the works of God we have given our preeminence to the dumbe Creatures which have these senses more exquisite then we and we have turned the hearts of men into the hearts of beasts who with wisdome prudence understanding knowledge reason can do nothing And the words of the Prophet are fulfilled in us Man Reade Isid Pelusiot lib. 2. cp 135. when he was in honour had no understanding he was compared to the brnit beasts and was made like unto them Therefore the beholding the works of God must affect us more then so else we shall be but as the beasts and below them We must learn according as the works of God are thus before us so to behold them and take the pleasure of them that we give glory to God in all that He hath done When we see the heavens we must see His greatnesse who was able to set such a covering over the earth When we behold the earth we must behold His providence who hath ordained such a place of nourishment for all creatures When we look upon the unchangeable course in which all things are established We must look upon His constant wisdome and goodnesse who in a stedfast purpose hath extended His mercies over all His works In the least of all the Creatures of God when we see wisdome power glory more then all the world can reach their hands unto we must humble our selves under His high Majesty before whom no King nor Prince no power of the world hath any account So farre Mr Dearings words I adde for further illustration of the beauty of the Creation That the beholding the works therein do serve to instruct and humble both I see all these and what ever else I do see all in their ranks glorifying their Creatour and serving man who of all the works of Gods Hand 's once the most glorious is fallen out thence and from his station rebells against his Maker and now is called as he is A transgressour from the wombe and so makes the creatures groan under him serving in bondage and in wearinesse This consideration instructs and humbles very much if it come home So also if we consider how little it is that we understand of all that varietie which we do see If saith the Father g Chrysost in Ephes Hom. 19. â— thou shouldest come into a Physicians or Chirurgions closet how small a part couldest thou understand of what thou feest there If into a Carpenters Painters or Smiths shop in how many things wouldest thou be posed there Thou couldest not tell what the workman can do with this little thing or with that but thou must be forced to acknowledge a skill in him beyond thy apprehension Nay I will go lower with thee yet saith the same Father Go to the bee-hive where thou mayest note by the way and it is of great use That h Mar. Auâ— Ant Medit. l. b. 6. sect 49. pag. 94. See Cic. Offâ—c 3. p. 141. Chrysost Ibid. which is not good for the bee-hive or for the whole swarm cannot be good for the bee see whether thou canst understand that curious art from the 1 Pliâ— Nat. Hist lib. 11 cap. 5 6. 7 8. â—0 Basâ—lii cp 168. â—â— bee go to the pismire see whether thou canst understand her wayes and work from thence to the spider consider her web and her house Then to the swallow and mark her nest and the workmanship there And if thou hast understanding herein then be bold to enquire into Gods works and to search them out to the bottom but if not then enquire not but rather admire and break forth into praise For if in these creatures thou art forced to acknowledge an art beyond sense in beasts or apprehension in man how much more then when thou lookest abroad into the great shop of the world must thou needs acknowledge the Creator and Disposer of all these is wonderfull in working and His wayes past finding out k Job 11. 7. Zophars question is a strong negation We cannot by searching finde out God we cannot finde out the Almighty to perfection The secrets of his wisdome are double to that which is we understand not the least part of His works And which is our great fault what we do understand in our measure we do not make use thereof according to our measure But this we must acknowledge that He is good to us and the earth even in those things which we count hurtfull and know to be poysonfull even in the toad and in the serpent And then we must conclude How great is that goodnesse which makes the worst things good And he is infinite in power and skill in the smallest as in greatest of His works In both we must see the footsteps of a Deitie how they carry a mark imprinted in them of the power and God head of the Creatour For he that made the greater and more excellent Creatures made also the least and most contemptible And as His power is great in the greatest so not one jot lesse in the least l Deus ita est Artisâ—x magnus in magnis ut non minor sit in par vis c. Aug. de civit lib. 11. cap. 22. Nusquam natura magis tota quam ta minimis Plin. Nusquam poteâ—tivi natura quà m in maxin eâ—ragâ—libus There is not the smallest creature whereof there is not some need and use to set forth the glorious power of the Great God when He shall please to use it for such a service We may observe also that mean and small things discover the skill and art of the workman better then the greater things and more excellent Examples whereof are common and familiar And sometimes also small things can help to discover the great better then the great can discover the small So He hath disposed it who doth many times choose the weakest things to confound the strong and
common table specially if invited thereto by no common person well fitted and prepared decently and in order And in case we finde our stomacks clogged with bad humours or feaverishly disposed we come not at all or we forbeare to eate This allusion Chrysostome follows and makes very usefull in his 27. Hom. upon the first Epistle to the Corinthians chap. 11. toward the end but more fully in the following Hom. neere the beginning of the same very full of instruction all I shall follow our plain Catechisme and therefrom set down these requisites which must be in every worthy Communicant and they are three strongly enforced and imployed in the signes before our eyes 1. Repentance from dead works which God gives and it answers The eating of the Lambe with sowre hearbes There I see in the Bread first thrashed then put into the mill after in the oven All this the True Bread went through before He was made the Shew-Bread to God the Bread of Life to us as much as the Church of old did in the q Exod. 12. 9. Lambe which was to be rosted with fire or in the Manna which was ground in the mills r Numb 11. 8. I see in the wine powred forth That Christ powred forth His soul unto death and by Himself purged our sins Å¿ Heb. 1. 3. See Mr Dearing on that text Hence we learn to hate sin and to hate it with a perfect hatred as the only ground of our misery the creatures vanitie and of Gods dishonour t Mr Raynold on the 110. Psalme pag. 411 412. We see it is so hatefull unto God that He will most certainly be avenged of it If he spare me yet He will not spare my sinne though His own beloved Sonne must be punished for it O then how should that be light to me which was as heavy as a mill stone to the soul of Christ How should that be in a throne with me which was upon the Crosse with Him How should I allow that to be really in me which the Lord so severely punished when the guilt thereof was but imputed to His Son so our second Raynolds Therefore we should learn with David to hate every evill way because God hates it and suffers it not to passe unpunished To revenge the quarrell of Christ against those lusts of ours which nailed Him and to crucifie them for Him again for for that end was Christ crucified that our old man might be crucified with Him that the Body of sin may be destroyed that hence-forth we should not serve sinne u Rom. 6. 6. What measure of sorrow is required in every Receiver for it is said The Land shall mourn x Zach. 12. 10. 12. the Prophet doth fully declare where he saith And they shall looke on Him c. The sorrow for sinne is set forth by our sorrow for such things whereof we have the quickest sense And such a sorrow it is past all question which is lasting which makes us mourn as David for his sonne every day * 2 Sam. 13. 37. It is a bitter sorrow and it is accompanied with loathing y Ezech. 6. 0. â—3 20. 43. How these will stand together Godly sorrow I mean and spirituall joy is not to our purpose now But the greater our sorrow if it be godly the greater our joy The more sowre our sinnes the more sweet is Christ The more loathing of them as the alone and greatest evill the more prizing of Christ as the only and greatest good the choisest of ten thousands Whether we have this grace of repentance the tryall is easie for if we sorrow after a godly sort behold what carefulnesse it works what clearing of our selves what indignation 2 Cor. 7. 11. what feare what vehement desire what zeale what revenge Infallible marks these of repentance unto life It is now with the penitent as once it was and as ever it will be A sorrow to repentance is not a work of a day or two the hanging down the head like a bulrush for a day or an houre as the custome is Where there is a breaking the bands of our yoke there is a making to go upright z Levit. 26. 13. a constant walking with God as those that have now communion and fellowship with the Father and the Sonne And though this godly sorrow is more secret in the heart and there the work also of a true penitent is most in the well ordering thereof and in watching over the issues there-from yet is it not altogether undiscernable to the outward sense for as Mr. Dearing Heb. 2. 11. noteth well There is no affection in us according to to the flesh but if it be great it will appeare in its work much more this which is of the Spirit of God If thou be sorrowfull it will make thy face sad b Deprendas animi tormenta latentis in agrâ— Corpore Juven Satyr 9. if joy be within it maketh thy countenance merry if thou have a flattering heart all the members of thy body will streight serve so vile a thing if hatred be within thee thy body will shew it forth in all manner of cursed doing and there is nothing that can possesse the minde but it leadeth the members in obedience of it How much more if the Spirit of God have replenished our mindes with these affections of godly sorrow and spirituall joy And so much to the first requisite 2. The second is Faith the hand of the soul which the Lord createth and strengthneth to lay hold on eternall life by Iesus Christ In the Sacrament of the Lords Supper we see a full Redemption wrought and a full price paid in His body broken and bloud poured forth In the bread and wine he that Qui dividit perdit devides destroyes the Sacrament we have a full and compleat nourishment all that the soul can desire But now as the mouth is opened so are we filled As the heart is enlarged so do we receive If the mouth be shut and the principle of life be wanting no matter what dainties are set before us or what put in Therefore we must consider our Interest in the Covenant and whether we can lay hold on a promise for life reconciliation and peace For the bloud of Christ and His Body serve not for the nourishment of any in whom they have not been as the seed of regeneration both in pardon of sin and change of the heart in which conversion standeth we must remember Sacraments convert none but strengthen the converted To the fainting spirit they are meanes to convey power they encrease strength c Isa 40. 29. The Sacraments are as the breasts of the Church from which the living childe doth suck and is satisfied with consolations from which the thirsty soul doth milke out and is delighted with the abundance of her glory d Isa 66. But it is the living childe that draweth comfort here and the instrument
and trembling distractions and terrible convulsions of all his parts so as the bed would scarce hold him whereon he lay all which presently ceased as soone as the meat was taken away And this was done so often till at length he grew weary of so many attempts in vaine and prepared himselfe for death giving unto us all many signes of earnest repentance Among others he penitently confessed that this punishment was justly inflicted upon him for his abuse of Gods good creatures especially because he would neither of himselfe nor by the perswasion of his friends give thanks unto God when he received his food which he conceived to be the cause why now God would not suffer him to have the use of his creatures which he had so often abused by his grosse ingratitude and earnestly desired that he might be an example unto all men in this fearefull judgement that they might escape the like by shunning his sinne Remember this story when thou sittest down to meat and forget it not when thou risest up for remembring such an example as was this we cannot forget to return our tribute of thanks and praise So much to the second season And now having so done and being risen from our table we may take a walke and view the fields with the creatures there This season follows and the observations therefrom CHAP. VII The third season The method in reading the Book of the creatures Essayes or Lectures there-upon I. The earth and creatures thereon II. The waters and creatures therein III. The Aire and creatures therein IIII. The firmament and wonderfulnesse thereof 3. WHen thou walkest Here is a large field to run over and hard it is to keepe within compasse Which way soever we looke we have the great Book of the creatures in our eye and from every one more then one instruction If we walke no further forth then into our garden we see what varietie that yeelds and the same varietie of instructions If in our grove we may remember what the Father said thereof That he learnt more Divinity more of God in his walk therein then in his study amongst his paper-books Which way soever we looke whether below Lâ—g Chrysost ad popul Antioch Hom. 9. or above or about us we may behold those Texts which Iob Ionah Paul made choice and great use of The Booke of the creatures every man may come by and he that runs may reade it Their language is easie to be understood They open as I may say the freest schooles and are the fittest to give instruction of any My scope or intent here is 1. First to deliver this kinde of knowledge which the book of the creatures helps to furnish us withall from the discredit and disgraces that ignorance and misinterpretation have put upon the same 2. And this leads us to the second for it will point out the way to the parent how to make this walke profitable to himself I meane how he may receive benefit by perusing the book of the creatures And then which is the maine end of the walk 3. How to teach the childe to spell nature and by degrees to reade the volume of Gods works which will better be done in the fourth place when 4. I shall give some Essayes herein beginning at the foot-stoole the lowermost of Gods creatures and so rising higher c. For the first then The objections I finde cited by our noble and learned Advancer n Advancement pag. 6. Object 1. and his answers unto them there 1. That the aspiring to over-much knowledge was the originall temptation and sinne 2. That it hath somewhat of the serpent for when it entreth into a man it makes him swell nature being easily blowne up for nature and the pride of nature are neere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of kin 3. That Salomon gives a censure That in spacious knowledge there is much contristation 4. And Paul gives a caveat That men be not spoyled through vaine Philosophy as some have been who poring upon the second causes have lost the light of the first and dependance on God who is the first cause To these he answers Answ 1 That it was not the pure knowledge of nature and universality a knowledge whereby man gave names to other creatures in Paradise which gave the occasion to the fall but it was the proud knowledge of good and evill with an intent in man to give law to himself It was saith the learned Author in another place o Pag. 56. not the naturall knowledge of the creatures which induced the fall but the morall knowledge of Good and Evill wherein the supposition was that Gods Commandements or prohibitions were not the originalls of good and evill but that they had other beginnings which man aspired to know to the end to make a totall defection from God and to depend wholly upon himself So he answers the first objection 2. Neither is it any quantitie of knowledge how great so ever that can make the minde of man to swell for nothing can fill much lesse extend the soule of man but God and the contemplation of God c. for he goes on very usefully There is such a capacitie and receipt in the minde of man so as there is no danger at all in the proportion or quantitie of knowledge that it should make it swell or out compasse it selfe no but it is meerely the qualitie of knowledge which be it in quantitie more or lesse if it be taken without the true corrective thereof hath in it some nature of venome or malignitie and some effects of that venome which is ventositie or swelling This corrâ—ctive spice the mixture whereof maketh knowledge Haec Antidotus sive aroma c. so soveraigne is charitie and so he goes on in answer to the second objection 3. And as for the censure of Salomon concerning the anxietie of spirit which redounds from knowledge It is certaine That there is no vexation of minde which resulteth thence otherwise then meerely accidentall when men fall to framing conclusions out of their knowledge so ministring to themselves weake feares or vast desires whence groweth that carefulnesse and trouble of minde for then knowledge is not a dry light but steeped and infused in the humours of the affections This is the sum of the answer to the third objection 4. For the Apostles caveat it must not lightly be passed over for if any man shall think by view and inquiry into these sensible and materiall thinges to attaine that light whereby he may reveale unto himself the nature or will of God then indeed is he spoiled by p The soul hath no more nouâ—â—shment from this kinde of phiâ—â—sopâ—y then the body hath from 〈◊〉 transâ— out of Clem. Aâ—â—x Strom. lib. 1. p. 199. vain Philosophy For the contemplation of Gods creatures and works produce having regard to the works and creatures themselves knowledge but having regard to God no perfect knowledge but wonder which is
broken knowledge And therefore it was most aptly said by one of Platoes School That the sense of man carrieth a resemblance of the Sun which as we see openeth and revealeth all the terrestriall Globe but then again it obscureth and concealeth the Starres and celestiall Globe So doth the sense discover naturall things but it darkeneth and shutteth up Divine And hence it is true that it hath proceeded that divers great learned men have been Hereticalâ— whilest they have sought to fly up to the secrets of the Deitie by the waxen wing of the senses So he goes on in his answer and thus concludeth Let no man upon a weak conceit of sobriety or an ill applied moderation think or maintain that a man can search too farre or be too well studied in the book of Gods word or in the book of Gods works Divinitie or Philosophie But rather let men endeavour an endlesse progresse or proficience in both onely let men bewarâ— that they apply both to charitie and not to swelling to use and not to â—stentation and again that they do not unwisely mingle or confound these learnings together So farre the answers which serve to deliver this kinde of knowledge we call naturall from the misconceits and exceptions against the same This pointeth us the way to the second thing How we may make our walk profitable and subservient to higher matters That though we walk low and upon the ground yet we may be raised in our thoughts to heaven like the wise and skilfull pilot whose hand is upon the rudder but his eye upon the starre to apply this then to our present purpose thus 2. There are in this our walk I mean in the view of the creatures two extremes and two sorts there are who fall foule and stumble at them The one sort are they who think to rise higher by the sight of the creatures then the creatures can carry them and so by prying too farre with their own light they make their philosophy vain and become vain in their imaginations and their foolish heart is darkened nature cannot rise above nature it cannot elevate herself above herself Though yet if we track and eye her well if we q Advancement 106. hound her as the noble Scholler phraseth it she can leade us and must needs do so from the foot-stool on earth to the Chaire in heaven but when she hath done so and when in our curious pursuit and disquisition our understanding is wound up so high yet is it but a naturall understanding still so as we do in this search and enquiry tumble up and down like a ship at anchor in the waves of our own reason and conceits for it is not possible as the same Noble scholler saith for us to make a perfect discovery of the more remote and deeper parts of knowledge standing the while but upon the flat or levell of this naturall knowledge There is another sort and they are the most who stumble at the other extreame They behold the creatures the works of nature of God rather but do no more but behold them they stay and dwell upon the superficies or out-side of the work further they passe not either to what is within or to what it tends unto There are two most simple and primitive trades of life ancient and once honourable trades both though now as was said * Pâ—â—sace pag. 21. Cooks are of more esteem because the old simplicitie of life and livelihood are out of fashion Two trades I say and they maintain the state of the world The one of shepheardie the other of husbandrie They who are versed herein should be if they are not truants well instructed men for their books which are full of instruction are still in their eye and they are still poring upon them They live still in the view of heaven and of the earth the one tending his sheep the other driving his oxe and horse and yet though thus they do yet have they gained no more true understanding from their observations in either then the sheep or oxe have which they tend and drive Experience tells us that the shepheard and the husbandman are the most ignorant persons in the world Though yet I know very well that both these do know what sheep and which ground yeelds them most profit and the way they know how to make them most serviceable that way and all this they may know and yet remain most ignorant notwithstanding as for the most part they are no more understanding have they in those chief things and lessons which the beholding the earth and the heaven might yeeld them then the oxe or the horse have which they follow which was Mr Dearings complaint long since And whence this stupiditie or grosse ignorance There can be no other reason hereof but this that they do behold the creature and no more as so saith the proverb An oxe looketh on a gilded gate Their senses report no more to the minde but that they have seen it no more A fault carefully to be avoided for he that is unfaithfull in earthly things shall never have greater matters committed unto him and he who carrieth a negligent eye or eare towards the works and voice of nature gathering no instructions thence though the characters are most legible there and her voice cleare and audible shall finde no more capacity in himself for higher truths There is a place in the Apocrypha which is worth our taking notice of it will help to lead us the way betwixt those extreames it meets also with that stupiditie even now mentioned and corrects the same The wise man in the 38 chapter of his book verse 26. I Eccles. â—8 vers 26. â—â— Eng. 25. reade after Iunius his translation for our English verse 25. may deceive us puts a grave and weighty question and it is concerning him who holds the plough and such persons who maintain the state of the world the question is Whereby shall a man be made wise At the last verse of the chapter in the Latine Translation he answers By nothing unlesse Vers 39 nisi qui adjâ—â—â—rit aniâ—â—um suum c. he be such an one who will apply his minde and meditation on the Law of the most High It is a place not lightly to be passed over The husbandman in that place may seem to have as he reades and so pleades his case a dispensation for his grosse ignorance but it is nothing so That Scripture tells us thus much and it is worth the noting that though he holds the plough which sheweth him the r Luke 9. 62. constancy of an holy profession for he looks straight before him he doth not look back much lesse take off his hand though he ploweth up the ground which sheweth him as in a glasse the sorenesse of afflictions how the wicked plow upon the Å¿ Psal 129. Micah 3. 12. backs of the righteous and what pains he should take with his own