only seeke their owne vaine-glory or commodity in seeming to labour for Gods glory and praise and so dedicate his seruices to pride lust and worldlinesse Neither may vnstable persons be spared here from a iust rebuke such hauing entred into a good way of piety and religion doe either reuolt and giue vp all the exercise and profession thereof which is a most fearefull and dangerous estate or else retaine the same vncertainly by fits and starts without any constancy therein Doe they dreame that Godlinesse is like an alley in a garden or a gallery in an house to walke forwards and to returne backe in for pleasure and not a voiage for trauaile to be proceeded in till they come to heauen If they will serue God but at sometimes they must be reputed righteous but at sometimes and he that remaineth not alwaies righteous hath neuer yet attained to be righteous at all ¶ Blessed shall his children c. Faithfull parents haue no cause Doct. 2 to dread the estate of their children after their decease Themselues are righteous as here the wisdome of God doth directly pronounce them and the generation of the righteous shal Psal 112. vers 2. be blessed as besides this present Text diuers other places of Scriptures doe euidently testifie If the Lord reckon them for theirs as he will if they be his he wil also for their sakes through Christ and in his owne loue prouide sufficiently for them If otherwise especially if they are nothing guilty of their sinnes by misgouernment or neglect of prayers for them what haue they to doe to enter into Gods iudgments and to disquiet their harts about the punishments which he hath hereafter to inflict vpon his rebellious enimies and the aduersaries of his people See Chap. 13. 22. Vers 8. A King that sitteth on the Throne of iudgement chaseth away euery one that is euill A King The supreme Magistrate principally and others also of great authority sitting vpon the Throne of iustice executing his office faithfully chaseth away euery euill one affrighteth lewde malefactors and either cutteth them off or otherwise punisheth them or they amend their waies or flye out of his iurisdiction or at the least from his presence with his eyes by looking into causes and taking knowledge of offences whether it be by sight or hearing and therewith also he daunteth the wicked that appeare before him his lookes and countenance being terrible vnto them ¶ A vigilant ruler is a restraint and terrour to vicious persons Doct. It doth euidently appeare by all circumstances touching Iobs life that he was not a man giuen to be so sterne and austere but that honest men might finde good contentment in his company for the eare that heard him speake did blesse him and the eye that sawe him gaue witnesse to him he deliuered the poore that cryed and the fatherlesse and him that had none to helpe him the blessing of such as were ready to perish came vpon him and he caused the Widowes hart to reioyce he was the eyes to the blinde and the Iob. 29. v. 11. 12. feete to the lame and a Father to the poore yet disordered young men durst not indure the sight of him they hidde themselues from his presence And such was the seuerity of his gouernement against Vers 8. vagabonds and vile persons that they were compelled to flee into the darke desolate and wast wildernesse They were chased Iob. 30. v. 3. 5. 6. forth from among men they shouted at them as at a Theefe Therefore they dwelt in the clifts of Riuers in the holes of the earth and Rockes Neither was this his sharp proceeding only against those that were young and wanted wisdome or such as were beggarly and wanted power but he brake the iawes of the vnrighteous Chap. 29. 17. of what estate soeuer and pluckt the pray out off his teeth First he is armed with Gods authority whose substitute he Reas 1 is and by him established in his place and therefore the Maiesty of his glory shineth forth in the execution of iustice Secondly the Lord hath set him vp and put the sword into his hand for the punishment of euill doers and the praise of them 1. Pet. 2. v. 14. that doe well he is the Minister of God to take vengeance on them Rom. 13. vers 5. that doe euill Thirdly a guilty hart maketh men timerous and ready alwaies to tremble but especially before him who is to sift them and to call them to account for their misse-behauiour Instruction to subiects and inferiours that if they would stand Vse before their Gouernours and neither be driuen to runne away from or be punished by them let them stand against their owne corruptions that they staine not their liues with lewde conuersation so shal they finde the Magistracy comfortable vnto them and not terrible like milde showers of raine to refresh them and not tempestuous stormes to affright them as a shield for their defence and safety and not a sword for their ruine and destruction And in the next place let Commanders and men of Authority be exhorted to watch ouer those which are committed vnto them personally and with their owne eyes as much as they may for the suppression of vice and aduauncement of vertue and not leaue all thinges to vnder Officers which vnderhand many times deale very corruptly And this the Lord expecteth at their handes that as himselfe is vnpartiall and respecteth no mans person in his iudgements but euery man speedeth according to the equity of his cause and not the quality of his estate such should they be and deale in theirs defending the innocency of the meanest and doing them right and censuring the wickednesse of the mightiest and making them tast of iustice which is indeede to chase away all the euill with their eyes Reproofe of many in high places that eye the best and most harmelesse people in malice to picke quarrels and seeke aduantages against them and set their eyes vpon the worst and most dissolute persons in way of liking to giue countenance vnto them This is commonly to be seene and greatly to be lamented in many great families and places of iustice aswell in this Nation as in most Kingdomes and Prouinces through all the world They which should driue away all theeuish drunken blasphemous contemptuous and quarrellous persons out of the Country doe suffer them to roost and make their nests in their owne houses and feede diuers of them at their owne tables and because they can game play iest and make sports vse them as their familiar companions And hence it is that such flockes and flights and swarmes of malefactours doe daily breede and pester so many Townes and Cities and parts of this Kingdome And adde hereunto that sometimes Magistrates eares inchanted with flattery or feare of others greater then themselues perswade the eie either to winke or else to looke on the other side or the eyes are so
that light of God that quickning grace which is in the regenerate Thus I liue yet not I now but Christ liueth in me and in Gal. 2. 20. that I now liue in the flesh I liue by faith in the Son of God who hath loued me and giuen himselfe for me First sinne where it hath dominion doth slay the soule and Reas 1 bringeth it not onely into the subiection but also the possession of death though the torment of it be referred for the world to come for whosoeuer shall be condemned before the iudgement seate of Christ was condemnable and receiued sentence of condemnation by the word of God before his departure hence and here is the execution of the first death and there of the second The curse taketh hold and killeth so soone as the transgression is committed as was the case of our first parents whom God threatned that they should die in the day that they eate of the Gen. 2. 17 forbidden fruit and so they did for although the soule was not then taken away nor depriued of the naturall faculties yet was it so deformed and the naturall powers of it so corrupted as that they were both dead persons til the Lord by the promise of Christ the seede of the woman restored them Secondly where God sheweth his loue and bestoweth his spirit there he quickneth their soules and giueth them a part in the first resurrection hee illuminateth their mindes hee gouerneth their wills he sanctifieth their affections he directeth their deedes he guideth their wordes he frameth all the good motions of the inward man and the Christian conuersation of the outward man so that for their present helpe and comfort and their future hope and happinesse he is all in all vnto them Instruction aboue all thinges to seeke it because it is better Vse then all things and without which our breath and very soules were not onely nothing worth but accursed and miserable and a thousand times worse then nothing Consolation to euery one that hath obtained it whatsoeuer his estate and condition bee otherwise for hee may truely say with that Prophet Thy louing kindnesse is better then life that my lips may praise thee When the natural life is afflicted this is cheerfull Psal 63. 3. and will reuiue it with comfort when the naturall breath is indangered this is safe and will also be a defence for that when the naturall breath is departed this still remaineth and in time will attaine the restitution of that againe ¶ Where God worketh grace he also giueth knowledge and Doct. 2 vnderstanding His spirit is not pleased to dwell in a darke habitation such a roome is fit for Satan the deuill is the Prince of darkenesse but the Lord doth euer kindle a light in the soules of those whom he doth inhabite that they shall see his presence and know his wil and be made acquainted with his heauenly counsells The certainty hereof is grounded vpon his owne owne testimony in the Psalme where he saith The secret of the Lord is reueiled to them Psal 25. 14. that feare him and it is his couenant to giue them vnderstanding and vpon his promise in the Prophet I will put my law in their inward parts and write it in their hearts and they shall all know me Ier. 31. 33. 34. from the lest of them to the greatest of them saith the Lord and vpon the large accomplishment thereof in the new testament as as Saint Paule Witnesseth The things which eye hath not seene neither eare hath heard neither came into mans heart are which 1. Cor. 2. 9. 10. God hath prepared for them that loue him But God hath reueiled them to vs by his spirit for the spirit searcheth all things yea the deepe things of God First thereby he declareth his loue and goodnesse which hee Reas 1 would haue euery one of his to be assured of that they may haue their reioycing in him and be the more thankefull to him which caused the Apostle to pray so ardently for the Ephesians that they may be able to comprehend with all Saints what is the bredth and length and depth and height and to know the loue of Christ Ephe. 3. 18. 19. which passeth knowledge that they might be filled with all fulnesse of God Secondly without this no man can performe any good duty to God in due manner so well as our seruants can doe our most difficult workes in the darkest nights without any light and therefore if we at our charges allowe Candle to them that belong to vs for meere trifles in comparison of his waighty services will not he make his Sunne to shine vpon those that labour for his glory sithence it is so easie for him to cause it without expenses Thirdly the way wherein hee hath appointed his people to walke towards eternal blessednesse is so intricate and hard to be found and kept that no man can possibly attaine to it or proceed in it vnlesse his word be their lanthorne and his spirit their leader See Chap. 9. verse 10. Verse 28 Mercy and truth preserue the King for his throne shall be established with mercy MErcy pitty and compassion towards such as are oppressed and mildenesse and lenity towards penitent offenders and benignity and kindnes so far as opportunity serueth to shew the same towards all loyall subiects and truth administration of Iustice whereby euery one hath his due good men incouragement euill men correction and all men the inioyment of those things which are their own and by right appertaine vnto them preserue the King procure the safety of person state and honour both of Kings and all other great personages in authority for his throne his kingly dignity and power whereof the throne is a signe and representation shall bee established made the more sure and continued the longer to himselfe or his posterity by mercy associated with trueth and righteousnesse for as here he expresseth that and intendeth the other so elsewhere hee expresseth the other and that is intended as Chap. 16. v. 12. It is an abomination for Kings to committe wickednesse for the throne is established by iustice ¶ The best way for Princes to confirme and strengthen themselues Doct. is to be good to their subiects This did Dauid forethinke of when he knew that he should be King before he possessed the scepter of the Kingdome and therefore doth couenant with God and conclude with his owne heart that when he should sit vpon the throne he would gouerne his people in such vprightnesse as he and his might sitte a long time vpon it and this profession he maketh heereof I Psal 101. 1 will sing mercy and iudgement vnto thee O Lord will I sing And there is another sentence of this booke that consenteth with this in sense directly and with no great difference of wordes which manifestly confirmeth the point in hand A King that Prou. 29. 14. iudgeth the poore in truth his
works of his calling being without all care and indeuour to set forwards his affaires is brother to a waster is like to him that prodigally wasteth his substance as if he were his owne brother and shall as certainely though it may be not so speedily come to pouertie as hee ¶ A slothfull person standeth in the state of an vnthrift Doct. Though there be some difference in the manner and degrees of their sinning yet the holie Ghost condemneth them both to be sinfull and though they walke in diuers pathes yet they meete together at the last in miserie and wretchednesse answereable to the measure of their misbehauiour and rechlesnes First they that are too backward to serue the Lord in fruitfull Reas 1 labour are lightly too forwardes to serue the flesh in fruitlesse sensualitie and so as remisse and idle Droanes they deuoure much more then the most laborious and painefull Bees Secondly all is spoyled whatsoeuer they spend that which they eate and drinke and weare is none of theirs by warrant to their hearts from God though they haue a ciuill title to the same they deale like beasts that breake into mens fieldes and eate vp the Corne and grasse that is not allowed vnto them and therefore the Apostle admonisheth such to worke with quietnes 2. Thes 3. 12. and eate their owne bread Thirdly penurie and want is threatned vnto them and executed vpon them and so are they whipped with the same rodde wherewith wasters are scourged Hee that loueth pastime sayth hee of the spend-thrift shall be a poore man and hee that loueth Prou. 21. 17. oyle and wine shall not be rich And thy pouertie saith hee to the slothfull commeth as one that trauaileth by the way it maketh hast Prou. 24. 34. as a Poast or swift passenger and thy necessitie like an armed man with force and violence vnresistably Fourthlie they are seldome patient of pouertie though often oppressed with it and therefore they growe in the end to lying and shifting to falshood and filching and all manner of indirect courses Which appeareth by the precept of the Apostle Let him that stole steale no more but rather let Eph. 4. 28. him labour with his hands the thing which is good that he may haue to giue vnto him that needeth Fiftlie great hurt is done and much redoundeth to the publike state by their badde husbandrie By slothfulnesse the Eccl. 19. 18. roofes of their houses goe to decay as the wise-man testifieth and by the idlenesse of their handes their houses droppe thorough Their mounds and stone walles are broken downe and their fieldes Prou. 24. 31. are ouergrowne with thornes and nettles by meanes whereof those habitations are ruinated and groundes become barren which peraduenture wasters would haue solde and thrifty men haue bought or purchased before they came to such desolation Instruction for men to informe themselues what businesse Vse God hath called them vnto and what is their worke that they may therein shewe their diligence Euery man of euery degree as well rich as poore as well mightie as meane as well noble as base must knowe that hee is borne for some imployment to the good of his brethren if hee will acknowledge himselfe to be a member and not an vlcer in the bodie of mankinde But if loue and dutie to men be not of force enough to perswade thee to bestowe thy time vsefully let prouidence and the regard of thine owne estate preuaile with thee that hauing little thou mayest get more or hauing much thou mayest preserue that which thou possessest Or if thou takest not that for a sufficient motiue to induce thee to labour yet stand in awe of God and despise not his will ordinance who hath enioyned Adam and all Adams posteritie yet in his loynes to get Gen. 3. 19. their bread in the sweate of their faces And if contemptuously they will needs deuoure it without anie trauaile or good vocation they bite at a bayte vpon an hooke they shall be sure to swallowe downe his curse therewith See this point and vse more largely handeled Chapter 10. 4. Verse 10. The name of the Lord is a strong Tower the righteous runneth to it and is exalted THe Name of the Lord his fauour ioyned with his mightie power and faithfulnes towards his people is a strong Tower as a Fort or Castle of defence is for the safetie of them that are within it so he preserueth his from the violēce of their aduersaries that would destroy or hurt them the righteous such as be iust and godlie and feare him runne vnto it depend vpon him and by prayer and confidence commit themselues to his protection against Satan sinne damnation and all manner of daungers both of soule and bodie and are exalted so kept from the rage of troubles and the reach of their enemies as if they were taken vp into an high Turret or set in some place aloft which no enemie could either vndermine or assault or shoote vp vnto ¶ They liue in best safetie that are most assured of Gods fauour Doct. His name here is opposed and set against all earthly munitions whether of wealth authoritie armour armies friendes holds or whatsoeuer else men take to be fences for them This causeth him to speake so comfortablie to his Israel the whole bodie of his people saying The Eternall God is thy refuge and Deut. 33. 27. vnder his armes thou art for euer hee shall cast out the enemie before thee and will say destroy them And this causeth his Israel his seruants and faithfull ones to glorie so confidentlie in his goodnes saying I will say vnto the Lord ô mine hope and my Psal 91. 2. fortresse hee is my God in him will I trust First hee is not onely mightie but Al-mightie and onely Reasons mightie euen the Lord of might and power and the strongest creatures haue but a limited strength and that they hold and exercise but at his will and during his pleasure Secondly hee is a refuge against one euill aswell as an other or against euery one as anie the strength of Castles can keepe out men and their violence though by treason sometimes they may haue also entrance thereinto yet famine pestilence mortalitie sinfulnes death and the diuell cannot be kept out but our God is a defence against all these that none of them shall be hurtfull vnto vs whensoeuer we shall be besieged by them Instruction to declare our selues righteous and enioy the Vse 1 prerogatiue of righteousnes in seeking helpe at Gods hand against all our troubles dangers Our castle is euery where the gate therof is alwayes open for friends shut against enemies no time is vnseasonable to repaire vnto it no place is an impediment to hinder vs from it no bodily weakenes can disable vs of it This iourney may be vndertaken at midnight aswell as at noone and we may runne apace as we sit in our houses and lie in
vnsufferablie painefull and vncurablie desperate Which mischiefe the better to preuent let euerie man often examine his wayes and get pardon for his sinnes and purging from them before they exulcerate and breake forth into such pernicious malladies And it is verie needfull to profite by and make good vse of more gentle and milde corrections that euerie affliction bring vs to some humiliation by the finding out of our offences and the vnfained acknowledgement of them Lastly sithens the state of them that are laden with the poise of a troubled conscience is so full of calamitie so wofull and lamentable what mercie and compassion is therefore to be shewed vnto them Are they not much to be borne with euen in their infirmities pittied prayed for and comforted and not reproched despised and laughed at Who art thou which shaking thy head at their feares doubts and diffidence canst truelie say I shall neuer drinke of this cuppe this miserie shall neuer fall vpon me And if thou in that state wouldest not haue affliction added to thy selfe afflicted then cause not them to be made more sorrowfull which are alreadie well-neare ouerwhelmed with sorrow Verse 15. The heart of the prudent possesseth knowledge and the eare of the wise will seeke after vnderstanding THe heart of the prudent possesseth knowledge hee that is acquainted with the state of his owne soule and discerneth how precious and fruitefull and needfull vnderstanding is will not content himselfe to haue wisedome in his eares or head or lippes but layeth it vp in his heart as his chiefe treasure and the eare of the wise seeketh after vnderstanding he laboureth to increase knowledge and grace adding dailie therevnto by harkening as much as he may to all sound and wholesome instructions Hee that would be wise to saluation must applie both his Doct. 1 heart and eares to Gods holy word Wisedome expecteth both these at the hands of her children and schollers and conditioneth with them that they shall be without neither if they will enioy her and her graces My sonne saith she if thou wilt receiue my words and hide my commandements within thee and cause Prou. 2. 1. 2. 3. thine eares to hearken to wisedome and incline thine heart to vnderstanding then shalt thou vnderstand the feare of the Lord and finde the knowledge of God There more shall be spoken of this matter ¶ And the eares of the wise c. They that haue the best knowledge Doct. 2 are the most willing to learne more See chap. 9. v. 9. doct 2. Verse 16. The gift of a man inlargeth him and leadeth him before great men THe gift of a man not the good qualities that are in him and the graces which he hath receiued but the present that he bringeth and the reward that he bestoweth inlargeth him and leadeth him before great men maketh roome for him and procureth him accesse to the presence of them that are in high places and of great authoritie from whom also he getteth countenance and fauour whether his suite be equall or vnlawfull See chap. 17. v. 8. Verse 17. He that is first in his owne cause is iust then commeth his neighbour and maketh inquirie of him HE that is first in his owne cause he that is in a controuersie speaketh first before the magistrate arbitrator or any other to whom it belongeth to heare the matter is iust so pleadeth for himselfe and setteth such colours vpon his cause that he seemeth to be very righteous if he be plaintiffe that his informations be equall and waightie if defendant that his apologie is good and he innocent Yet is not this to be vnderstood of euery one that hath the first place of speech for righteous men doe many times begin the declaration of the cause or defence of themselues and be found vpright and faithfull both in the entrance and end of the strife but it is ment of false fellowes that respect not what they may warrantably auerre with truth but what they can audaciously affirme with impudencie Then commeth his neighbour and maketh inquirie of him he that in the second place or afterwards is to make answere vnto him or reply vpon him confuteth his allegations detecteth his falsehood and conuinceth him of indirect and naughtie dealing ¶ A bad cause commonly hath aduantage at the beginning Doct. and a good cause preuaileth in the end So it fell out betweene Ioseph and his mistris betweene Micaiah and the false prophets betweene Mordecai and Hamon betweene Paul and Tertullus betweene Christ and the pharises betweene the Gospell and poperie First wicked men that maintaine euill causes are shamelesse Reasons 1 to speake lies and diuers that heare them are readie to beleeue lies vntill the truth doe euidently refell them Secondly God in his prouidence doth so dispose of it that his people may be the better humbled that they may be drawne to seeke his helpe and that his hand may be seene in their prosperous successe at the last Vse Instruction to rulers and iudges and euery one to whom authoritie is committed to lend the eares aswell to the one side as the other before they condemne or acquite either of them and that they proceed as they finde the matter confirmed or confuted by due proofes and not as they heare it affirmed or contradicted by bare words for our prouerbe is as true as common One tale is good till an other be heard And this may also admonish all men to take heede how they garnish bad causes with artificiall colours as vaine women paint their withered faces to make them seeme very faire and beautifull the breath of truth will at the last blowe vpon them whereby their hew shall be changed that euery one shall see their deformitie not by hauing a disfigured vizage but a dishonest behauiour Though they thriue in their practises for a time yet it is impossible for them to succeed well in their euil waies for euer either their neighbours one man or other will lay open their falsehood and faultines to the eyes of the world in the day of their conuiction or else the Lord will bring their leaudnes to light before men and Angells and all the world at the day of iudgement Verse 18. The lot causeth contentions to cease and maketh a partition amongst the mightie HE declareth the true and right vse of a lot by telling what 〈◊〉 done for that which ought to be done namely in difficult and doubtfull causes which cannot otherwise be well determined and where in diuision men cannot agree betweene themselues what part euery one should haue that then they be satisfied with that which the Lord by lot doth after a sort award vnto them And he makth speciall mention of the mightie that it serueth to compound their controuersies because that when they contend by reason of their power and strength and stout stomacks they greatly damnisie one an other ¶ Then a lot is lawfully vsed when it either procureth or preserueth Doct. peace
their present and future felicitie Arguments for proofe hereof are not farre to be sought our Reasons present text infoldeth many into two First shewing the way wherein euery faithfull man walketh it saith he keepeth wisedome and wisedome according to the measure of it will keepe him from headines that he shall doe nothing rashly and from ouersights that he shall see what is fit for euery season and from slothfulnes that he shall not faile to make good vse of all fit opportunities offered Secondly it declareth the successe wherewith he that keepeth wisedome meeteth he findeth goodnes and that will be found sufficient in time for compleate and perfect happines reaching to the person to his state his name or whatsoeuer materially concerneth him for the present or perpetually hereafter For he enioyeth God the absolute soueraigne good the author and full fountaine of all goodnes and can any good thing then be detained from him He cannot be friendles for the Lord whose fauour is more worth then all mens doeth entirely loue him He cannot be contemptible for the God of of glorie doeth dignifie him with the honour of adoption He cannot be hurt with violence or perill for he sitteth alwaies in the lap and is borne in the armes of his omnipotent father He cannot perish with wants or penury for the owner of all things vndertaketh the feeding and finding of him His bodie shall be satisfied with all needfull prouision his heart shal be replenished with all sorts of graces and his conscience refreshed with all kinds of comforts Whiles he liueth he shall be happie on earth and when he dieth he shal be blessed in heauen and at the resurrection he shall be glorious in the presence of Iesus Christ and of his Angels and people and so from henceforth and for euer Confutation of that blasphemous slaunder which is raised Vse vp and so digenerally divulged against this heauenly wisedome this true pietie and godlines that men imbracing the same must needs become their owne foes to the ruine of themselues They take it for an vndeniall maxime that whosoeuer deuoteth himselfe to any strict course of religion shall necessarily alienate his friends and impaire his credit and consume his substance and macerate his bodie excruciate his minde and craze his braines as though Gods seruice were nothing else but an exquisite tyrannie and vnworthy for any that regardeth his owne good to deale with But from whom proceed these inuectiues and calumniations Euen from Sathans bondmen and prisoners which neuer enioyed the benefite of libertie which haue bene blind from their birth and without light all their life and neuer knew the pleasure of seeing Pittie their miserie for the distemper of their soules causeth them thus to raue but credit not their reports for there is nothing but falsehood in their sayings Ob. But the best men haue commonly most afflictions Answ And so they haue also the greatest Mark 10. 30. comforts None sustaine so great molestations and losses and none receiue so great a reward and recompence None are so much vilified with the tongues of most men and none are so much honoured in the consciences of all men Verse 9. A false witnesse shall not be vnpunished and he that speaketh lies shall perish THis is the same both in words and sense with the fift verse of this chapter sauing that there was said the liar shall not escape and here he shall perish so that it is not onely a repetition but a briefe exposition of that concluding that as he shall be surely punished so he shall be sorely plagued euen with no lighter strokes then destruction it selfe which no gaine or aduantage can be able to counteruaile Verse 10. Pleasure is not comely for a foole much lesse for a seruant to haue rule ouer Princes PLeasure the affections of ioy and delight the meanes whereby they are wrought and the obiects whereon they are setled as abundance of wealth delicious fare gorgeous apparell sumptuous houses costly furniture pleasant pastimes or whatsoeuer is of like nature is not comely for a foole is not fit for him that is destitute of grace and good vnderstanding to haue as neither making for his honour nor profit indeed though highlie promoting both in appearance Hee will peruert them and annoy other men by them and they will indanger him and bring much harme and mischiefe to him Much lesse for a seruant to rule ouer Princes By seruant hee meaneth such manner of persons as hee called fooles in the former clause namely men inthralled to their lusts and vnlawfull desires and by Princes are vnderstood the godlie who are dignified with a spirituall aduancement so that he proceedeth in extenuating the condition of sinfull men and sheweth their vnworthinesse by way of gradation that all sorts of desireable thinges are too good for them and much more authoritie and power ouer others but most of all superioritie with iurisdiction ouer the righteous ¶ The libertie of delights and comfortable prosperitie doth Doct. 1 nothing belong to the wicked When ye see vngodlie and impious people waxing iocund and merrie and their state appearing prosperous fortunate what else doe you beholde but the plants of wilde comfort bearing leaues like to that which springeth from grace but it wanteth the nature and vertue thereof Or at best it is but as corne growing vpon the toppe of the house which no wise man will reckon among his commodities nor account an ornament to the place where it groweth it was neuer sowen by the hand of the Seedes-man nor euer will be reapt by the sickle of the Haruest-man That rich glutton of whome Christ speaketh in the Gospell Luk. 6. had his estate embroidered garnished with all the ornaments of prosperitie both for goods good cheare fine cloathing and all pleasures that might serue for his contentment if a sensuall Epicure could possibly be contented but it sat not handsomely on the fooles back nor was decent for such a mishapen caitiffe and therefore hee was exceedingly disfigured thereby and nothing beautified and his vglesome deformitie remaineth in the viewe and sight of all succeeding posterities First they haue no right to comfort because they are not Reasons 1 in Christ nor roote of comfort because the spirit of God is not in them Secondly pleasures and prosperitie will make them proude and high minded senselesse and hard-hearted fierce violent and licentious more then the vnreasonable creatures Thirdlie their owne miserable case and Gods righteous Lawe doe call them from solace and mirth to sorrowe and mourning that they may be humbled and pardoned if they Iac. 4. 9. 5. 1. he Gods chosen or because they are to be damned and destroyed if they be reprobates Instruction that in all our plentie promotions disports Vse and delights whatsoeuer wee consider as well what wee be as what wee haue and whether our repasts are aswell warranted to vs as our desires are carried to them But how
causeth heauie sleepe to fall and a deceitfull person shall be affamished THe dangerous effects of sluggishnes are here set downe and described whereof some are sinnes and heedfullie to be shunned and others are punishments thereof and greatly to be feared The first is immoderate and excessiue sleeping whereby mens callings and labours are neglected their time lost and their wits and sences dulled and this groweth partly from the abundance of humors by which the head is oppressed partlie from the want of cheerfulnes whereby the heart should be refreshed and therefore obserue that all sluggards are lumpish and like dead men sauing when they be about the practise or proiect of some thing vnlawfull This drowsinesse of theirs and disposition to sleepe they are charged with and challenged for in the sixt Chapter How long wilt thou sleepe ô sluggard when wilt thou arise out of Prou. 6. 9. thy sleepe c. The second is deceitfulnesse beeing inferred in the latter clause as that which insueth both vpon slothfulnes and sleepines For they that lose their time can neither get wealth well nor keepe that which others haue formerly gathered by their trauell Then must they needs fall into indigencie and want and beeing not able to sustaine the violence thereof for none are so impatient of pouertie as those who retchleslie throwe themselues into it they will liue by their wittes and shift for themselues by falshood and indirect courses The third which is the punishment of all the former is famine and miserable necessitie which their fraude and deceitfulnes doth double vpon them and not preuent or diminish Or if it fall out that some by wrongfull dealing are holpen in their state for a time yet it turneth to their greater hurt and deeper decay in time following or if they thriue euen to their liues end by their vniust and fraudulent practises yet they shall rue it in the worldes ende for the miseries and plagues that will come vpon them as Saint Iames doth testifie The sense therefore of the sentence is this Slothfulnes causeth Iam. 5. 1. men to be sleepie and deceitfull and hee that is deceitfull sleepie or slothful shall be affamished ¶ Slothfulnes is a vice verie hurtfull both to bodie soule and Doct. 1 outward estate Drowsines is noysome to the bodie and for healths sake to be auoyded Deceitfulnes is pernicious to the soule and for conscience sake to be abhorred and affamishment is the desolation of the state tending towardes the destruction of life and therefore is with due circumspection and prouidencie to be preuented The euils that slothfulnes bringeth See Chap. 12. Vers 24 ¶ Affamished c. Vnrighteous dealing bringeth that miserie Doct. 2 vpon mens heads which they are most afraid of What thing is so dreadfull grimme and horrible to all worldlie men as penurie and neede Gods wrath is not the diuell is not death is not damnation is not hell is not though all these in time will be for doe they not prouoke Gods anger and make themselues a prey to the diuell and cast themselues into the mouth of death damnation and hell it selfe to purchase profites and keepe of pouertie And yet mistaking their way the faster many would runne from it through the by-paths of craft and iniustice the more hast they make towards it till at last they be deuoured of it See Chapt. 10. Vers 4. 12. V. 27. Verse 16 He that keepeth the commandement keepeth his soule but hee that despiseth his wayes shall die HEe that keepeth the commandement which in the integritie and vprightnes of his heart obserueth the law of the Lord to walk in the same althogh he cannot fulfill it beaking it as little as he can thogh he cannot obey it so fully as he would is huÌ„bled for his faults wheÌ„ he seeth his sins traÌ„sgressions keepeth his soule himselfe a part being put for the whole he preserueth the life both of his soule and bodie from an vntimely death eternal destruction not by the merit of his obedience but by the mercie of God that rewardeth him for it But he that despiseth his wayes maketh no account how or after what sort hee doth liue nor hath care to be directed by the prescript rule of the holie word of God shall die shall certainely perish and be destroyed for euer at the last though peraduenture he be spared for a season Thus standeth the opposition Hee that keepeth the commandement and regardeth his wayes shall liue but hee that breaketh the commandement and despiseth his wayes shall die ¶ So much conscience as anie man maketh of obedience to Doct. Gods will so much assurance he hath of saluation and safetie They that haue great care to shewe themselues obsequious and faithfull vnto him haue great cause to looke for protection and blessednes from him they that are more remisse in performing those duties which his commandemeÌ„ts require must needes be more abridged of that comfort which his promises doe offer and they which refuse to submit themselues to the authoritie of his word or to do him anie seruice at all must well vnderstand that they are not to expect from him anie preseruation or fauour at all but rather punishments and vengeance Let vs vs attend to the testimonie of Dauid who speaketh his knowledge and that by the experience which himselfe found in this case Because saith hee I kept the wayes of the Lord and did not wickedlie against my God for all his Lawes were before mee Ps 18. 21. 22. c. and I did not cast away his commandements from mee I was vpright also with him haue kept me from my wickednes therefore the Lord â—â—warded me according to my righteousnes and according to the purenes of my hands in his sight With the godlie thou wilt shew thy selfe godlie with the vpright man thou wilt shew thy selfe vpright With the pure thou wilt shew thy selfe pure with the froward thou settest thy selfe to wrestle Thus thou wilt saue the humble or poore people and wilt cast downe the proude lookes First nothing is more acceptable or better pleasing to the Reasons Lord then obedience faithfully performed to his will neither doth any thing more offend him nor so much inceÌ„se his indignation as the contempt small regard of his coÌ„mandements For what saith Samuel to Saul touching this same point Hath the Lord greater pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of rammes But rebellion is as the sinne of witchcraft and transgression is wickednes and as idolatrie Secondly they that are beleeuers and obedient haue Iesus Christ for their mediator and redeemer and how then can 2. Pet. 28. but they be saued but to them which be disobedient at the word he is a stone to stumble at and a rocke of offence and how then can it be that they should
Prou. 26. 15. other chapter Not that hee setteth so little by his meate for none are so hungrie after honie as the idle Drones but it is a torment vnto them to take anie paines for it their desire is that others should trauell for them and put their meate into their mouthes also if shame would permit it So then the hands of lazie persons are as it were bound with the loue of ease which they preferre before matters of profite and necessitie especiallie concerning the soule and the spirituall foode thereof euen the word of God whereby ouely it is to be sustained Verse 25. Smite a scorner that the foolish may beware and reprooue the prudent and hee will vnderstand knowledge SMite either put to death if thou be a magistrate of that authoritie and the cause so require or otherwise punish according to thy place the scorner a refractary person him that contemneth and derideth all admonitions and instructions one of whome there is no hope of amendment for a scorner is in the highest degree of transgression that the foolish Psalm 11. such as through simplicitie and ignorance are caried forewards to euill may beware may be better brought to a sight of their faults and the danger thereof and penitently reforme their wayes And reprooue the prudent giue an easie rebuke to him that hath wisedome and hee will vnderstand knowledge he shall not neede to be smitten as the scorner nor be brought to see others punished as the foolish but an admonition or reproofe will sufficientlie worke vpon him both for information and reformation ¶ Though obstinate persons be excluded from good counsell Doct. yet they are not to be exempted from due punishment Hee that saide before Rebuke not a scorner doth here commaund Prou. 9. 8. to smite a scorner and this of Salomon that stripes should be laide vpon him is nothing contrarie to that of Christ that Mat. 7. pearles should not be cast before him An iniunction for this proceeding is expressely giuen by the Lord himselfe in the Lawe That man that will doe presumptuouslie not hearkening vnto the Priest that standeth before the Dâ—ut 17. 12 13. Lord thy God to minister there or vnto the Iudge that man shall die and thou shalt take away euill from Israell So all the people shall heare and feare and doe no more presumptuouslie First the ruler standeth charged with their crimes vntill he Reasons 1 hath discharged his dutie by inflicting iust penaltie vpon them for the same Secondlie the place whether it be familie if the contempt be priuate or towne or Countrey according to the extent of the â—ouernours iurisdiction if the contumacie be publicke cannot well be purged from the guiltines of such foule offences without the punishment of the offenders That of Deuteronomie prooueth it saying Thou shalt take away euill from Israell Thirdly though the contemptuous person smitten be nothing bettered by it but stand out desperatelie in his pertinacious peruersenes yet their smart and shame will be exemplarie and for example to others as the fore-cited allegation doth witnesse hauing also an other sentence of this booke consenting with it and saying When the scorner is punished hee that is simple waxeth wise c. Prou. 21. 11. Fourthly by the execution of Gods iustice vpon these stiffenecked and vnreclaimeable rebelles they are made lesse insolent and triumphant in their wicked courses they shall finde small cause to glory in their successes Whereas through the want thereof they growe arrogant and audacious and outragious and take vpon them to be strikers of others Reproofe of them that are too fauourable too impudent and godles scorners giuing them libertie to liue as they list permitting Vse them to goe runne ride and slie forwards in all abominable courses with impunitie They may iest and make sport at the seruants and all the seruices of the Lord they may blaspheme the glorious name of God with hideous and horrible strange and new deuised oathes as though the diuell himselfe had taught them to speake altogether in his language they may not onely prophane the sabbath but most contemptuously and with the greatest despite trample vpon it and so likewise professe and set vp the trade of disobedience crueltie impuritie and all kinde of iniquitie and yet who almost is he that draweth out the sword of his authoritie either publicke or domesticall to resist and suppresse their execrable villanies Many parents so traine vp their children that they are imboldned by their example and allowance to contemne all that God or man speaketh against their sensuall and enormous behauiour And many maisters make their houses kennels of desperate ruffians and sties of swinish drunkards giuing them a tolleration or incouragement rather to beray their families with their impious filthy and vicious behauiour Ob. It is bootles to correct them there is no hope of their amendment no seueritie will serue the turne to tame them Answ Yet it is not bootles to obey God who commandeth thee to smite them and he can turne their punishment to the profite of others that they by the benefite thereof may escape vnpunished and this is worth the paines and this will ouerpoise all their murmurings that thou doest discharge thy dutie righteousnes is exercised by thine hand The Lord plaguâ—th many whom his plagues conuert not and yet he striketh not one stroke in vaine because his iustice is exalted his name is honoured and his people are either awed or else comfortable by the same That wise men must sometimes be rebuked and how vsefull it will be vnto them for increase of their graces see chapter 9. v. 8. 9. Verse 26. A leaud and shamefull child spoyleth his father and chaseth away his mother A Leaud and shamefull child one that is graceles and giuen to riot and other sinfull waies whereby his parents and friends are made ashamed spoileth his father doth him as much harme as if he brake into his house and robbed him or came as an open enemie to make spoile of all that he hath and many spare not their parents state in deed but either filch away their goods and set them in debt and arreareages by their wastfulnes and chaseth away his mother so alienateth her affection from him by his rude and rebellious behauiour that she flieth as it were his presence and is glad when she is out of his sight sometime groweth to that vnnaturall inhumanitie and more then barbarous and sauadge outrage that he driueth her out of his presence by rayling and bitter speeches yea expelleth her out of the house and turneth her out of doores when once he commeth to his inheritance See chapter 10. v. 1. Verse 27. Leaue off my sonne to heare any more the instruction that causeth thee to erre from the words of knowledge LEaue off my sonne though in former times when thou wast the disciple of deceiuers and the child of wrath thy care was open and readie to heare such lessons
Hos 12. vers 7. Marchant the ballances of deceit are in his hand he loueth to oppresse In Amos he fore-seeth and discloseth what purposes they haue of false-hood and iniustice and how greedy they are to fall to it being desirous if they could to chase away and shorten the Lords owne Sabbaths and Holy-dayes that they might be about this sinnefull businesse And therefore say they When will the new Moone be gone that we may sell corne and the Amos. 8. v. 5. 6. Sabbath that we may set fâ—rth corne and make the measure small and the price great and falsifie the waights by deceit That we may buy the poore for siluer and the needy for shoes and sell the refuse of the Wheate First the persons buying selling and bargayning are his and Reas 1 therfore he hath authority to looke narrowly into their courses that he may punish the wrong doer and right the cause of the wronged Secondly the marchandise and wares which are bought and sold are his and his goods are abused when they are passed away or gotten vnrighteously Thirdly the ordinance of bargayning and trafficke is his and he hath appointed it buying and selling and exchange of commodities is by his institution and warrant and therefore he noteth whether it be well vsed or peruerted Fourthly his law is obeyed or transgressed and either seruice is performed to him or otherwise sinne is committed against him in all the matches and couenants that men doe make Instruction for vs to take notice of his presence at our bargayning Vse 1 as he doth of our demeanour therein consider that his eie doth see thy actions and earnestly beholdeth what thou doest with thine hand and his eare doth heare thy speeches and seriously hearken what thou vtterest with thy tongue beware therefore that hee finde thee not compassing thy neighbours money or goods with iugling tricks and deceitfull breath If thy dealing be not allowable to be vsed to the greatest attempt not to offer it at any time to the meanest and if it would not be found iustifiable being sifted by the wisest thou hurtest thy selfe in practising of it to the simplest For who is so great and whom doth the matter so neerely concerne as the Lord And who hath so much vnderstanding as he which vndertaketh to redresse the wrongs of those that are soonest beguiled It is good discretion to feare the Pillery and to keepe thy selfe out of the Magistrates danger by shunning those offences whereby thou mightest incurre such punishment and is it wisedome to be carelesse of hell fire and to cast thy selfe into the hands of God that he should be prouoked to plague thee for thy fraudulent courses Reproofe of them that seldome or neuer vse any commerce without corruption their bargaines for buying or selling begun with lying and concluded with oppressions And this not the fault of a few for very few yea almost none at all are free from it Men come to the Market as they were wont to come to the games of running and wrestling and striue who shall bee the swiftest or strongest to preuaile against others or ouercome their Antagonists in doing of iniury and so that saying of the Prophet is daily verified Euery man hunteth his brother with a Mica 7. 2. Net Custome hath made falshood so familiar with Chap-men and Tradse-men and those which vse to cheapen other mens wares or haue ought to set to sale and vtter of their owne that they know not how to chaffer without it they would stand mute vnlesse it directed them how to parle together Who among hundreds dooth not demaund aboue the worth of that which he hath to sell And who among thousands doth offer at first according to the value of that he is about to buy And both be conuicted of vntruth before they depart asunder and yet neither of them ashamed thereof as if it were allowed for a poynt of good thrift to lie for aduantage For after they haue contended a while about the matter the one inlargeth his offer and payeth more then he protested hee euer would giue for it and the other abateth of that he demanded and selleth for lesse then he swore he could affoord it Ob. They are driuen so to vnder-bid and ouer-aske by necessity for otherwise men keepe off and not aske or giue in any proportion according to the value of the commodity Answ Yeelde that and be it that thou art otherwise like to be bid too little will that therefore warrant thee to demaund too much And what though it be prized at too great a rate and hoysted vp too high wil that iustifie thee if contrary to thy knowledge thou extenuate it ouer-much and debase it too low No offer nor demaund from others dooth binde thee to sell cheaper or buy dearer then is equall without thine owne consent and how darest thou then seeke to ward off the needlesse feare of a small hinderance to thine estate with the committing of a manifest and great offence against the Lord and thine owne conscience But be it thou must necessarily sustaine some losse by tying thy selfe to plaine dealing because thou wilt not defile thy selfe with vntruth and craftines yet will the conseruation of thine innocency and vprightnesse be gaine sufficient to counteruaile and ouerpoyse it Notwithstanding all that is spoken and preached and written against this enormous mis-demeanour yet what is to be found any where more frequent and common then it is euery where As though God were to be worshipped onely in the Church and at holy assemblies on the Sabboath daies and the Diuell to bee serued in shoppes and at euill meetings on Market daies No man almost doth thinke it a sinne or is ashamed to be taken with a lie in this case though he stand vpon the reputation of his trueth and honesty and accounteth it a dishonor to be reproued in any other matter Consolation for them that meane and speake and deale faithfully in their Couenants and bargaines the Lord doth incline his eare to that which they doe truly affirme and his eyes with delight and fauour behold the righteousnesse which is exercised by them and he will publish and reward it to their eternall praise and happinesse The matter was well handled betweene Abraham and the Hittites for gestures wordes and equity Gen. 23. on both parts and the memoriall thereof is and shall be continued in the Scriptures and Church of God to the end of the world so commendable and acceptable a thing it is to speake vprightly ¶ Carnal men direct not their tongues so much to speake truth Doct. 2 as to seeke their owne aduantage That is naught by their testimony which they would get for naught though they thinke it to be good and then it is praise-worthy when they may gaine praise by the hauing of it The lip of the truth as it is said in an other place will be stable for euer Prou. 12. 19. and a lying tongue but
and companion it is their boldnesse to deface the Image of God and contemptuously to transgresse his law it is their boldnesse to hazard their owne states and families so many of them as haue any and to fall into the hand of the Magistrate it is their boldnesse desperately to expose themselues to the manifest perill of their liues to the wrath of God to the torments of hell and to eternall damnation this is their boldnesse and this is the Deuils hardinesse who is their Captayne and leader but neither for his honour nor theirs And this serueth also for the reprehension and terrour of other sortes of reuengers and such as doe it by rayling reuiling clamours false accusations threatnings cursings or any kinde of malicious speeches and of them in like manner whose harts are imbittered and wish much mischiefe though they be silent through feare and say but a little for God doth hate such as haue bloudy mouthes and bloudy harts aswel as those which haue bloudy handes Vers 23. Diuers waights are abhomination to the Lord and deceitfull balances are not good DIuers Waights are abomination to the Lord The Lord doeth hate the sinne which is committed by making of greater and smaller Waights and Measures whereby men are defrauded of their right and as he detesteth the sinne so will he plague the sinner and make him taste of his displeasure And deceitfull Balances are not good Balances by which men vse to deceiue as being too little or too great or any way fraudulent Are not good neither be they allowed as lawfull and warrantable but condemned as vniust and sinfull neither bring they any profit to those that vse them though for a time they seeme gainefull vnto them but turne to their hurt and detriment as at last they shall find in their Estates or Consciences See Chapter 11. verse 1. Vers 24. The steppes of man are of the Lord And what doth a man vnderstand of his way THe steppes of man are of the Lord The Lord by his prouidence hath the appointment of the cogitations purposes actions and speeches of all men together with the successes and euents of all that they deale in their goings out their commings in their mouings and sturrings are not by their owne strength but by the power and wil of the Almighty a child that cannot goe alone but is borne in armes hath not so much assistance from the Nurce or keeper to vphold him or to teach him how to goe or set his foote forwards as the wisest or strongest receiueth from God And after a speciall manner by his grace and spirit he directeth and guideth the harts and wayes of his people for his owne seruices and their saluation And what doth a man vnderstand of his way Who hath wisdome and knowledge of himselfe rightly to order his affaires and to discerne the effects and issues of that which he taketh in hand and to fore-see the thinges which shall befall him ¶ God hath a prouident hand in the disposing of all mens waies Doct. Albeit many refuse to obey his commandement yet they cannot chose but doe that which he willeth being constrained therto by the force of his power though not perswaded by the authority of his word Ieremy was well assured of this and therefore both speaketh it confidently to the Lord himselfe who knoweth and teacheth the certainty thereof and writeth the same for the vse of his people that they might receiue instruction and consolation thereby O Lord saith he I know that the Ier. 10. vers 23. way of man is not in himselfe neither is it in man to walke or to direct his steppes Is not this euident in the restraint of the cruell whose purposes and power seeme to conspire together against the innocent the one in the sight of sense being matchable with the other and yet they can effect nothing that may annoy or hurt them Esau in his owne quarrell minded to haue done much against Iacob and Balaam for hire to haue spoken much against Israel and yet nothing was done or said by either of them but that which was for the comfort of the parties against whom they practised And whence but from this commeth it that malicious men are made benefactours to their enimies and those whome they hate As Pharao detesting the Hebrewes to traine vp Moses an Hebrew and by whome the Hebrewes were to haue deliuerance the Aegiptians retayning the Israelites to be inriched by their labours to giue away their goodes for the inriching of the Israelites Haman enuying that meane office of a porter which Mordecai had that he should so much as sit at the Kinges gate yea maligning his life and grieuing that he had any being among men so long as till that dismall day when he expected that at the furthest both he and all the other Iewes should be slaine to be a directer and to giue aduise how Mordecay should be dignifyed how the Kings fauour to him should be published in the Citty and that in most solemne manner and with his greatest honour See Chap. 16. vers 9. Vers 25. It is a snare for a man to deuour that which is sanctified and after the vowes to call backe IT is a snare for a man This sacriledge described in the words following is passing dangerous tending to the destruction of the party committing it as the foode vnder the net or within the compasse of the grinne doth to the slaughter of the Birdes and the baite vpon the hooke to the death of the Fish to deuour that which is sanctified to peruert those thinges which are by Gods ordainance appointed for his seruices from the right vse of them to his owne priuate gaine and commodity When this Scripture was written diuers thinges were vnlawfull for any to eate but for the Priestes and Leuites only vnlesse it were in case of necessity as the shew bread and sundry oblations in the Temple and tithes and first fruits of trees c. Now he alludeth thereunto and comprehendeth vnder these all other thinges of like vse and destinated to the same maine end to serue for his worship And it is not only sinnefull and perilous to robbe God of those thinges which himselfe doth challenge or his seruaunts haue dedicated to him but to detaine or seeke to recouer againe that which our selues haue voluntarily couenanted with our lips or harts to giue vnto him or to any good vses And therefore he saith after the vowes to call backe either to wish the vow vnmade or to with-hold the thing which in hart hath beene vowed or in speech promised to him This God forbiddeth in his law where he saith If thou hast Deut. 23. v. 21. vowed a vow vnto the Lord deferre not to pay it for the Lord thy God will require it of thee and it will be a sinne in thee but if thou abstainest from vowing it shall not be a sinne ¶ Sacrilegious persons cannot long prosper Doct. They may thriue apace