of their goodnes say wee and then why should you follow them therein at all Their practise leadeth you to the like facts but can it preserue you or themselues from the reward thereof The question is not therefore who they bee that do it but with what warrant and how well they are like to speede for their doing Consolation in afflictions that they disable vs not from being righteous though they be compensations of sinnes for which we are not yet sufficiently humbled We shall adde to our owne sorrowes and needleslie increase the weight of our burdens if wee condemne our state because the Lord correcteth vs for our faults if we relinquish our hope of happines in heauen because we are recompenced with iudgements on earth it is allotted by God to the best of his seruants so to be dealt with Doct. How much more c. Euery wicked mans state is worse then any godly mans can be Take the most prosperous of them all euen such as the Prophet speaketh of that haue not a knot to their death but the web of their life from the wombe to the graue hath runne with euen threed both in warpe and woofe without any breach and let him be compared with a Christian that neuer saw merrie day touching outward things and he shall be found to be a miserable forlorne caitiffe in respect of this poore seruant of God And indeede the tribulations and afflictions of good men do not bring them behind the wicked but shew that the plagues and punishments of the wicked are yet behind That reason our Sauiour vsed to the women that lamented him as an vnfortunate man and one forsaken of God Weepe not for me saith hee but weepe for your selues and your children For if these things be done to Luc. 23. 28. 31. a greene tree what shall be done to the drie This reason the Prophet Ieremie vsed to Gentiles bordering vpon Iudah which thought that plagues had only belonged to the Church Loe I begin to plague the citie where my name is called vpon and should you Ierem. 25. 29. goe free yee shall not goe quite for I will call for a sword vpon all the inhabitants of the earth saith the Lord of hostes And this reason S. Peter vseth against all impious and sinfull persons The time is that iudgement must begin at the house of God If it first begin at vs what shall the end bee of them that obey not the Gospell of God And if the righteous scarcely bee saued where shall Pet. 4. 17. the vngodly and the sinner appeare Reasons 1 First the fauour and goodnesse of the Lord doth correct the one part and that for their greatest good and happines and his wrath and vengeance doth pursue the other and that for their greatest hurt and miserie Secondly the death suffrings of Iesus Christ haue drunke vp the vengeance and curse of the afflictions of the one part so that now there is nothing in them but that which is medicinable and wholesome And Gods iudgements with their owne sinfulnes haue put a sting into the troubles of the other so that all that is in them is pestiferous and deadly Thirdly for the one part the Lord knoweth what their strength is and therefore will lay no more vpon them then they are well able to beare and for the other he knoweth what their waies be and will presse them with as much as they haue deserued Fourthly the one part vndergoe temporarie tribulations here in earth and all their sufferings will end with their life and the other shall suffer eternall paines in hell and all their torments shall begin at their death Vse Instruction not to be distempered or discouraged at their insultations ouer vs in our troubles They clap their hands and make a shout to see vs beaten at our fathers hands or in the schoole let them mocke on and take their course the officer is at their backe to apprehend them we shall see them sit in the stocks we shall see them geiued with bolts vpon their heeles we shall see them arraigned as malefactors we shall see them condemned and executed as traytors against the Maiestie of God And as there is no cause why we should be troubled at their insolencie so is there no reason why we should be moued at their prosperitie We should make our selues more miserable then we are if we should like our owne case the worse because they deride vs and we should iudge them more happie then they be if wee should thinke their state the better because they applaud themselues Let vs in compassion pitie the particulars and pray for them but neuer esteeme their condition so comfortable as to wish it for our selues or to grudge it to them And because our eyes are much dazeled with externall shewes of things present the holy Ghost doth giue vs a caueat to take heede of the same Fret not thy selfe because of the malitious neither bee enuious at the wicked For Pro. 23. 19. 20. there shall be none end of plagues to the euill man the light of the wicked shall be put out AN EXPOSITION OF THE TWELFTH CHAPTER OF THE PROVERBS CHAPTER XII Verse 1. He that loueth correction loueth knowledge but he that hateth correction is brutish HE that loueth instruction Which doth applie himselfe to seeke it by those meanes which are ordained of God for his people to be instructed by and accepteth and maketh vse of it when it is offered to him he loueth knowledge that is hath it in due estimation and truly desireth it and therefore shall also accordingly obtaine it But he that hateth correction which refuseth all instruction but especially will not indure to be reproued or corrected he is brutish a beast in a mans shape a foole in a high degree of follie both for an ignorant minde and rude behauiour and wretched condition Doct. 1 Euery mans desire of grace and saluation may be tried by his affection to the meanes thereof He that is diligent in seeking is willing to finde as he that setteth himselfe to make speede in his way hath a minde to his iournies end So the Lord speaketh of the godly in one place of Isaiah that they shall say Come let vs Isai 2. 3. goe vp to the mountaine of the house of the Lord that he may teach vs his waies and we may walke in his paths And so the godly speake to the Lord in another place of Isaiah The desire of our soule is to Isai 26. 8. 9. thy name and to the remembrance of thee With my soule haue I desired thee in the night and with my spirit within me will I seeke thee in the morning Reasons 1 First the same spirit that draweth men to liking of the one doth also worke a loue of the other for both are wrought by the Holy Ghost Secondly all the ordinances of God for mans saluation are contrarie to flesh and blood and therefore no man
can take any delight in them further than hee looketh to the end and is refreshed with comfortable effects in the way Thirdly no man can desire the holy knowledge of God with truth and feruencie vnlesse he haue had some taste of the fruit of it and he that hath tasted of the fruit hath profited by the means and he that hath profited by the meanes will loue them euer afterwards They that finde the comfort of life haue formerly felt the benefit of food and they that are desirous to continue their life are not vnwilling to receiue their foode and they that hunger after foode for the continuance of life haue also an appetite to it in regard of the relish Vse 1 Refutation of their boastings that goe before all in speaking of their desire and forwardnes to please God and be saued and come behinde euery one in shewing any good notes of it They make their mouthes and not their hearts the principall seate of their loue and likewise their words and not their deedes their onely arguments doe proue that they doe loue It is very burdenous for them to liue constantly vnder a faithfull Ministerie Euerie godly sermon is tedious vnto them for length if it bee not ended within the houre for the manner if it sauour not of humane wit and eloquence for the matter if it be wholesome and liuely and come home to the rebuking of any sinne which they are not minded to forsake And yet they would haue vs all to know that none are better friends than they to knowledge And yet they must giue vs leaue againe to tell them that euery friend of knowledge is better affected than they are to instruction Consolation to them that thinke it no paines to be painfull in labouring for the bread of life They feele not they say the loue of the word of God the desire of faith and care of repentance c. But from whence proceedeth that is it not hence that they are greedie and couetous of getting abundance of loue and desire and therefore they thinke that which they haue to bee nothing in comparison of that which they would haue But these men must be well confuted their troubles their attention their meditations their paines their reading their questions their conference their ioy in Christian companie their diligence in all good exercises with willingnes doth manifestly shew the error of their doubts and feares But may not an hypocrite do all these things and yet haue no touch in him But may an hypocrite doe all these things in good earnest with resistance of hypocrisie May an hypocrite continue an hypocrite and yet bewaile his want of sinceritie in the presence of God alone with promise and purpose to performe euery seruice more sincerely if possibly by any meanes he may be able It was an argument wherewith Dauid confirmed his owne heart in assurance that he truly loued the Lord and vnfainedly sought his owne saluation because he loued the law of the Lord meditated in his word and kept his precepts And Iob taketh it for a sure effect of his vprightnes that he had not departed from the commandements of Gods lips but esteemed the words of his mouth more than his appointed foode Doct. Is brutish c. They that will not be schooled of God to learne Christian knowledge are no better than if they had no manner of knowledge They are not all children that hate this kinde of correction they are not all naturals they are not all idiots but they are all starke fooles Then many haue been fooles and yet learned Philosophers and many haue been fooles and yet deep Politicians and many haue bin fooles and yet euery way worldly wise men This doth God charge vpon the multitude the greater number of a whole people They are a nation voide of Deut. 32. 28. 29. counsell neither is there any vnderstanding in them Oh that they were wise then they would vnderstand this they would consider their latter end Yea the wittiest of them are so reputed in the prophecie of Ieremy My people is foolish they haue not knowne me Ierem. 4. 22. they are foolish children and haue none vnderstanding they are wise to doe euill but to doe well they haue no knowledge Reasons 1 First their carnall wisedome is altogether vnsufficient to make them seruiceable to God or any thing which they doe to be acceptable vnto him and it standeth them in no steed for their credit For those which bee vile in his eyes shall in time be base in the sight of men and the punishment of their follie in the end shall make it appeare they were fooles all the time before Of this point speaketh the Prophet The wise men are ashamed they are afraide and taken loe they haue reiected the word of the Lord and what wisedome is in them Ierem. 8. 9. Secondly their carnall wisedome can neither preserue them from death nor prepare them to die blessedly It cannot stay their life from going neither can it stop the curse from comming Thirdly it cannot deliuer them from damnation in the world to come but rather increase the grieuousnes of their punishment It hath kept possession against this holy vnderstanding it hath made them vncapable of all good instructions it hath made them impatient of any rebuke it hath held them in ignorance and disobedience al their life and see what their ignorance will bring them vnto after their death The Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendring 2. Thess 1. 8. vengeance to them that know not God and which obey not the Gospell of our Lord Iesus Christ Now lay all these things together and see wherein any man is bettered by any knowledge or wisedome which is ioyned with contempt of grace Doth hee thinke to please God the better the more is he offended Doth he hope to winne credit by it it will bring him to shame Would he haue it to keepe him from troubles it will draw him into them His death is made the more vncomfortable and bitter and his destruction following much more horrible and fearfull Vse Admonition to take heed that we conforme not our opinions to the iudgement of the world for that is directly contrarie to the testimonie of God Carnall reason and sturdie affections and vnbrideled tongues say that they are fooles which will digest reproofes and checks and suffer themselues to be censured but the heauenly wisedome and diuine trueth the sacred scriptures say that they are wise which hearken to the rebukes of Gods holy word and fooles as bad as beasts that despise them Ob. But men will laugh at our simplicitie if wee sit downe by such indignities Resp But God will laugh at our miseries if we quarrell with admonitions and counsels when hee vouchsafeth them vnto Prou. 1. 26. vs. Verse 2. A good man getteth fauour of the Lord but a man of wicked imaginations will he condemne A
A PLAINE AND FAMILIAR EXPOSITION OF THE Eleuenth and Twelfth Chapters of the Prouerbes of Salomon PROVERBS 1. 5. A wise man shall heare and increase in learning and a man of vnderstanding shall atteine vnto wise counsels BY WISDOME PEACE BY PEACE PLENTY AT LONDON Imprinted by FELIX KYNGSTON for Henrie Sharpe 1607. TO THE RIGHT VVORSHIPFVLL WILLIAM FENYS Esquire and Sir WILLIAM COPE Knight grace mercie and peace THE due regard which wee haue of you both for the speciall gifts wherewith it hath pleased God to grace you hath moued vs to present vnto you ioyntly this testimonie of our vnfained loue We doe the rather publish this Treatise vnder your names because we would encourage you to runne forward constantly in that Christian race which you haue alreadie so happilie begunne and to answere that good expectation which is generally and iustly conceiued of you We haue long waited and much desired to be imploied againe as formerly through Gods mercie wee haue been But being hitherto disappointed of that hope and esteeming an vnprofitable life to be a kinde of vncomfortable death we thought it our bounden dutie to offer our seruice to the Church and furtherance to your faith in the best manner wee can since wee may not vse such meanes as we would As you haue been attentiue hearers whiles we preached so we doubt not but you will be diligent readers of that which is here written We shall esteeme it a sufficient gaine for our trauaile if either your selues or any other may reape fruit by our labours The God of all mercie increase his graces in vs all and multiplie his blessings vpon vs that our life and death may bring glorie to him and euerlasting peace to our owne soules Your Worships in all Christian duties to be commanded Iohn Dod Robert Cleauer TO THE GODLIE READER CHristian Reader by meanes of our promise we are growne into thy debt which if God adde abilitie to our willingnes thou shalt finde vs as readie to discharge And for thy better assurance of our faithfull meaning herein we haue communicated vnto thee our labours on these two Chapters in part of paiment vntill we can proceede to the rest Onely this we must intreate of thee that thou wilt deale with vs as thou wouldest with iust and honest debters which duely pay thee money If our coyne be currant carrying trueth and veritie the stampe of Gods holy spirit reiect it not though it be duskish without glittering shew or curious workemanship But if ought by mistaking hath escaped vs that wanteth weight or prooueth not good mettall returne it louingly and in brotherly manner vnto vs and we will doe our best indeuour to yeelde thee better matter for it The eight first chapters a godly learned man hath trauailed in whose paines we expected before this time to haue inioyed with thee and that caused vs to goe forwards omitting the beginning vntill we come to the end The methode we confesse would be very preposterous and defectiue were it not that so good a supplie would reduce it into due order And so we commit the whole worke both of our writing and thy reading to the direction and blessing of Gods holy spirit whom we pray to giue thee vnderstanding to know his will with a faithfull heart to beleeue and obey the same through Iesus Christ Amen Drayton this seuenth of Nouember 1606. Thine in all Christian duties Iohn Dod Robert Cleauer AN EXPOSITION OF THE ELEVENTH CHAPTER OF THE PROVERBS CHAPTER XI Verse 1. False balances are an abomination to the Lord but a perfect weight pleaseth him VNder false balances are comprehended all vniust weights lines and measures And therewithall is condemned whatsoeuer kinde of guile and deceit may bee found either in the buyer or seller As when that which is sold is defectiue either in quantitie or qualitie not being fit for the vse that it is bought for or not correspondent to the price that is paid for it or not answerable to the testimonie that is giuen of it And with these doth Amos charge the wicked wealthy men of his age They make the Epha or measure small and the shekell or price great Amos 8. 5. and falsifie the weights of deceit That they may buie the poore for siluer and the needie for shooes and sell the refuse of their wheate So on the other side in the buyer when he shall faile of all meete proportion betweene the price that he payeth and the commoditie that he buieth giuing farre lesse than the worth and valew of it And where it is said They are abomination to the Lord it is not ment that his quarrell is against the insensible creatures but he is displeased with the iniquitie of the persons which make vse keepe or allow them Whereby the other clause may bee better vnderstoode that the Lord is pleased with such as doe vprightly vse them and with loue of equitie exercise it in their traffique and couenants Doct. 1 All instruments and meanes of falsehood are hatefull to God If God speake this but once and in one place and no where else but in this place yet he is of sufficient authoritie to require credit to his word because he that cannot lie hath spoken it who also knoweth best both what doth offend and please him but hee doth often confirme it in the scriptures that the multiplicitie of testimonies may the more forcibly perswade vs to beleeue The selfe same words in effect are not only repeated but redoubled in this booke and that sometimes in one chapter Diuers weights and diuers measures both these are euen an abomination to the Lord. Diuers weights are abomination to the Lord and false ballances are not good Cap. 20. 10. 23. Reasons First his commandement is hereby violated for he hath expressely forbidden such vnrighteous dealing Thou shalt not haue Deut. 25. 15. 16. in thy bagge two manner of weights a great and a small neither shalt thou haue in thine house diuers measures a great and a small but thou shalt haue a iust weight a perfect and a iust measure shalt thou haue c. For all that doe such things and all that doe vnrighteouslie are abomination to the Lord thy God Which is not so to be vnderstood as though it were absolutely vnlawfull to haue diuers sorts of weights or measures as ounces and pounds as yards and elles as peckes and bushels c. Neither yet to haue many of the same sort for many may be needefull according as men haue manifold occasions to vse them but to haue them vnequall each to other which ought to be of the same size as some of larger content to buy with and others of lesser quantitie to sell with this is that which is here prohibited Secondly his ordinance by this is inuerted for he hath instituted the vse of negotiation market and exchange for the mutuall benefit of both sides and this is for the good of neither for the one is endamaged in
els we should be counted nobodie They lay too much vpon vs for praying often and hearing of sermons and reading the scriptures and keeping the sabbath and so do they also too much restraine vs of pleasures and profits of libertie in speeches and freedome in apparrell We must follow our sports for take away delights and take away life Wee must vse what meanes wee can for our state and make the most of our owne wee must in companie behaue our selues like the companie according to their talke we must talke and bee merrie according to their mirth for an oath we cannot alwayes auoide it it is but a small matter now and then to sweare a little They would haue vs to become saints on earth but it will not bee our nature cannot like of such precisenes c. And thus they make the easie yoke of Christ an importable burthen and condemne his ministery of rigour in requiring obedience and iustifie themselues in disobedience But leaue this shifting and deale in good earnest and speake the trueth plainely Our sinnes and rebellions say haue stopped vp our way and we haue no iustice nor vprightnesse to open it vnto vs wee are slaues and bondmen to corruption and held in thraldome and subiection of it Otherwise the strength of the world and the streame of the times could not carrie you away so strongly For Noah being a righteous man could liue righteouslie in an age giuen ouer wholy to vnrighteousnesse The seruices of God would not be so tedious vnto you as that by no meanes you should bee brought to exercise them For to vpright men they are not onely possible but pleasant their soule longeth for them they hunger and thirst after them no thing is so much desired of them Voluptuousnes impietie pride and other lusts would not be so sweete vnto you or so mightie in you that you should neither be willing to leaue them nor able to forsake them For where the spirit of God is there is libertie All good men abhorte these sinnes they pray against them they striue against them they preuaile against them Grace ouercommeth the flesh and maketh them doe that which the word requireth and shun that which the word forbiddeth and be that which the word prescribeth Though they performe not good things perfectly yet they practise them faithfully though they cast not off all euill fully yet with hatred they resist it truely though they haue so many infirmities as make them oft to sinne yet they haue so much holinesse as maketh them alwaies saints Verse 6. The righteousnesse of the vpright deliuereth them but the transgressours shall be taken in their owne wickednes THis verse as it may appeare is annexed to the former for confirmation of the point therein contained that righteousnesse doth direct the way of vpright men both to holy conuersation and happy state Against the which a doubt may rise frō the shew of the contrarie because that good men are sometimes plunged in great calamities and sometimes in great transgressions and therefore their way seemeth as indirect as if they were wicked and their righteousnesse to doe them as little good as if they had none at all Now this scruple he remoueth by shewing what benefite it bringeth that then especially they haue the vse of it when they fall into such distresses For then the fruite thereof is most for their comfort when it shall deliuer them out of dangers out of troubles out of feares out of temptations out of sinnes and from destruction Yet not by strength of it owne but by the power of God not according to their worthines in way of desert but according to his goodnes in way of reward not extended to all men that doe good workes but restrained to vpright men whose workes are good And for the clearer illustration of their blessed estate he bringeth in for contrarie the miserable condition of the wicked opposing transgressours to vpright persons their mischiefe to the others iustice their perill to the others protection the one part inclosed in the net of troubles is yet assured of safe escape by meanes of their graces the other abroad at the baite of prosperitie shall certainely fall into snares by meanes of their wickednesse The doctrine which the former clause might minister shal be as conueniently spoken of in the eight verse and that which is to be raised out of the latter hath beene alreadie handled in the third Verse 7. When a wicked man dieth his expectation perisheth and the hope of his power shall perish THe meaning is that euery sinfull mans affection of hoping and happinesse hoped for and strongest meanes to attaine to his hope shall end with his life and die at his death and vanish away at the time of his destruction The substance of the point hath been handled in the eight and twentith verse of the former chapter and therefore in this place we wil onely note the circumstance of the time Doct. The confidence of vngodly men is disappointed at their greatest neede He neuer had good by any hope which hath not the fruition of his hope at his death Then either it setteth a man in possession of his blessednes or else casteth him off into misery woe and perdition for euer Though a man should neuer obtaine his desire in any earthly thing during his life yet if he inioy saluation after this life he hath failed of nothing Though a man should misse of nothing that his heart could wish for whiles breath is in his bodie yet if hee bee damned when the soule goeth out of his bodie hee hath neuer gained any thing And this is the scope of Iob his speech when he saith What hope hath the hypocrite though he hath Iob 27. 8. heaped vp riches when God taketh away his soule Euen now in his deepest aduersitie hee would not change state with the most plausible wicked in their highest prosperitie For hee is sure that the end of his life will finish his sorrow and begin his felicitie and therefore is willing to resigne vp his spirit into the hands of God but their hope doth depart with their breath and their damnation doth come with their death and therefore God must wrest away their soules from them Reasons First they shall then stand before the iudgement seate of God himselfe and that which hee speaketh they must heare and that which they heare they must see and that which they heare and see they must also suffer for execution will accompanie the sentence Heere they would not beleeue his testimonie that their case was so bad as his word declared there they shall feele it to bee worse then they could conceiue of Heere when hee denounced plagues against their sinnes they proclaimed peace to their soules there they shall finde the plagues according to their sinnes and faile of the peace which they promised to themselues Here he spake vnto them in goodnes that vpon their repentance they might obtaine
Within a little space I am in all euill in the midst of the congregation and assemblie Reproofe of them that vndertake the defence of subtill sinne that offer themselues to be compurgatours for her if she say that she is honest and vpright they will sweare they thinke it true What euill is there of Idolatrie superstition swearing Sabbath-breaking crueltie wantonnes yea abominable whoredome pride and riot but it shall haue proctors to pleade for it and giue countenance to it And most commonly they are the men that of all others euery way for soule and bodie for substance and credit haue been most plagued by her Her craftines hath so inchanted them that by her vsage she hath gotten their harts for euer Their wits their tongues their pennes their practise of life and all shall be altogether for her against God and his word against all godly men against all ciuill men against their owne estimation and state comfort and saluation Doct. 2 God is a sure paimaster to all that labour faithfully in his seruice Though their strength bee not great nor their worke very much yet if their desires be sound and their endeuours vpright their recompence will also bee certaine The Prophet Azariah knew that he spake aswell to posteritie as to those of his owne age and as truly to Gods people as to King Asa and his people Be strong and let not your hands be faint for your worke shall haue a 2. Chro. 15. 17. reward Reasons 1 First the couenant is plaine and without all doubtfulnes there is no equiuocation in it there is no mentall reseruation to peruert the meaning of it Secondly the couenant maker is absolutely perfect and euery way all sufficient His wisedome foreseeth what things are fit to promise his truth doth binde him to doe all that is promised his mercie doth moue him to doe more than he promiseth and his power doth serue him to performe whatsoeuer his wisedome seeth meete his truth hath vndertaken or his mercie willeth vnto his seruants Vse 1 Instigation to shew all diligence in doing good and let no time slip away without some fruitfull exercise Of men some hire their workfolks by the yeere some by the half yeere some by the moneth some by the week and some by the day but God giueth vs wages for euery minutes worke for euery moments worke for euery gracious speech for euery holy thought for imployment in our beds for patience in our sicknes for good vsage of recreations there is no season no state nor place wherein a good man may not be well occupied for the increase of his wages The same reason doth S. Paul vse to incite the Corinthians and all other godly Christians to bee very laborious and painfull in all good seruices continually seeing there will be a resurrection and a retribution to euery man according to their waies Therefore my beloued brethren saith he be ye stedfast vnmoueable abundant alway 1. Cor. 15. 58. in the worke of the Lord forasmuch as ye know that your labour is not in vaine in the Lord. Incouragement to patience though we seeme not to haue present pay for our obedience Our wages is in a sure hand and will not faile to be yeelded vnto vs when our neede requireth it or any vse may bee made of it for our best aduantage Our wages is better than ordinarie the whole crop that we sow is giuen vs for our labour and therefore let vs not be too hastie to reape it before it bee readie Good Farmers indeede pay the ploughmen sooner than the corne is ripe but cheaper thā the corne is worth whereas God bestoweth freely vpon his labourers all that they haue sowen it is their owne and therefore let them tarrie till haruest and they shall finde their hire will farre surmount their trauels This is the ground of the Apostles perswasion to the Galathians Let vs not be wearie of well doing for in due season we shall reape if we faint not Gal. 6. 9. Verse 19. So righteousnesse leadeth to life and he that followeth euill seeketh his owne death THis verse is inferred vpon the former by way of explication to shew what he meant by the deceiueable worke of the wicked and the sure wages of the righteous And first he beginneth with the latter according to the manner of the Hebrewes declaring that life vnderstanding thereby immortalitie and all the blessednes annexed vnto it is that sure reward which all godly men may vndoubtedly expect and destruction both of soule and bodie eternally is the ende whereunto the deceitfull worke will bring wicked men which do so much deceiue themselues by a greedie desire of satisfying their sinfull lusts Doct. 1 The Lord hath not onely appointed a certaine reward but a precious for his seruants Nothing can be better then such a happie life and such a happie life as he deemeth nothing to good for them to enioy Hereof the Apostle speaketh to the Romans The wages of sinne is death but the gift of God is euerlasting life through Iesus Christ. Rom. 6. 23. Reasons 1 This is to set forth the bountie and superabundant munificence of God the father that the riches of his loue and goodnes may be magnified aboue all creatures Hee putteth into the hearts and power of sinfull men to giue gold and siluer to giue iewels and treasure to giue lands and liuings to giue titles and dignities to giue crownes and kingdoms but neither men nor Angels could euer giue life to any or keepe their owne by their owne power the liuing Lord and eternall God is he that maketh all his Saints as well in heauen as in earth to liue eternally Secondly the Lord Iesus our Sauiour hath by his dying killed death and bought life and by his resurrection triumphed ouer death and won life for euery one of his members yea he himselfe is the life of his people which beleeue in him who maketh them partakers by an euerlasting communion with him of his owne life He layd it downe for them and tooke it vp againe for them and imparts it vnto them it is as possible for him to perish as them and the whole Deitie as him Thirdly the seed of grace whereby the sonnes of God are regenerate is an immortall seede as S. Peter calleth it and of the nature of the father that begetteth them and therefore they must 1. Pet. 23. needes receiue life and retaine life and neuer after bee depriued of it Fourthly without this life the children of God were in no better case then other creatures For either they should bee subiect to eternall death which is the condition of the wicked reprobats or else be extinct and abolished with a finall dissolution which is the state of vnreasonable beasts Vse 1 Instruction to labour for righteousnesse and preciously to account of it since it procureth so precious a reward to vs and that from the fauour and kindnesse of our gracious God Hee that
Christ for their roote they haue God the Father to dresse and keepe them and therefore they shall flourish as a branch which groweth and hath greene leaues The drought of aduersitie shall not hurt them the dewes of wholesome prosperitie shall not faile them They shall haue safetie for their bodies graces for their soules competencie for their state and all good furtherances for their euerlasting glorie Thus standeth the opposition The wicked trust in their riches and they shall fall like rotten boughes but the righteous trust in the Lord and they shall grow like flourishing branches Doct. Though the stayes of many wicked men seeme to be the stronger yet the states of all godly men proue to be the surer If safetie consisted in wealth and happinesse in height wee could not but yeeld that diuers sinfull persons were grounded in great safety and happinesse for they haue the world at will are mounted vp to eminent places And if perill did alwayes accompanie pouertie and miserie likewise a meane condition who could denie but that the most of the best men should euer bee found in the worst case and of all others the most miserable for that they are commonly poore and base in the world But if God in his iust iudgements doe lift vp his enemies hie to cast them downe the lower and if his seruants take rooting low that they may grow vp the hier then let the wicked take heede of a downefall and then let the righteous not doubt of a rising The thirtie seuen and seuentie third Psalmes are treatises wholy vpon this argument besides many other texts of Scripture And this commeth to passe to both sides First in regard of the different and Reasons 1 contrarie choise which they haue made of helpers to themselues What doe sinfull persons and wicked men take to bee their staues to leane vpon and that with their whole weight Euen fleshly supports as goods and riches which are slender reedes that will breake and run into their hands and shoulders and lay them flat on the ground These they build vpon as a foundation most firme and stable these they depend vpon as friends most sure and faithfull these they trust vnto as holds most strong and mightie And yet is there any thing more vncertaine more deceitfull more weake and feeble then these are They bee fugitiue and away they goe when they should sticke to a man they be false and performe nothing that they promise They say giue vs your heart especially when we increase we haue power to doe you all good But Dauid saith If riches increase set not your heart Psal 62. 10. 11. theron God spake once twice haue I heard it that power belongeth only to God There was neuer any Papist or heathē man more deceiued in dumbe Idols then worldlings be in the hope of their monie and substance The images haue as much sense to heare and speake and deale for them which pray to them as gold and siluer and other treasures haue ability in themselues to helpe them that make them their gods and many more are illuded by these then by the others And whom doe the godly make their refuge In whom is their hope fixed in God omnipotent eternall endles in mercie wisedome and trueth whose good prouidence doth neuer faile them in life whose gracious fauour doth not forsake them at death And that one word may comprehend all and that is infinitely much and more then heauen and earth can comprehend he is God euery way for them al-sufficient Secondly in regard of their behauiour towards the Lord. The wicked commit an execrable sacriledge spirituall treason they cast off that loyaltie that is due only to him yeeld it to the abiect and contemptible creatures for so may they be called when they are matched as equals or preferred as superiours to their Creator And this is done in all vaine confidence as it was spoken of trust to flesh bloud so to all of that kind Cursed be the man Ierem. 17. 5. that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. Confidence is a prerogatiue and royaltie that the Lord neuer communicateth to any vpon any conditions He so calleth for loue to himselfe that men also should bee loued for his sake and feared and reioyced at and the like is in other affections but to trust in any besides him is as much as in vs is to set the imperiall diadem of heauen and earth vpon their heads Now the godly relying altogether vpon his fidelitie and power yeeld him homage and declare themselues to be his loyall faithfull and obedient subiects and performe a most acceptable seruice vnto him Vse 1 Instruction to be so much more industrious for righteousnes than riches by how much it is better to bee a liuing tree than a dead stocke and to stand fast in the state of all good happinesse than to fall into sinne and shame and miserie and destruction So much goodnes as any man hath so much he hath of faith so farre he sheweth the sappe and vertue of his roote so certaine and assured he may be of perpetuall firmnesse and stabilitie And looke what measure of vaine confidence is in euery one so much sinfulnes is in him and therefore the contrarietie is set betweene such as trust in their riches and the righteous because hee that hath affiance in his wealth must needes bee euill and hee that is righteous must needes trust in God and so sure it is that Gods strokes and iudgements will pursue him and to his owne inabilitie of standing he shall haue this added that God will push at him and cast him downe Terror for couetous Idolaters which make their goods their gods and their greedie getting their deuotion and their plentie their safetie and their pastures fields barnes shops warehouses or coffers their heauen Like foolish men they waite vpon lying Ionah 2. 8. vanities and forsake their owne mercie It is as easie for a croppe of corne to thriue vpon a waste Heath or in the middest of a thornie hedge or thicket of bushes as it is for grace to grow in their hearts and it is as easie for a cable rope to goe through an needles Mark 10. 24. 25. eye as for them to enter into the kingdome of heauen And yet they think al to be well and their state to be happie yea they presume so farre of their owne standing that vpon confidence of their power they doubt not but to giue others the fall they hope that their withered rotten stickes shall be able to roote vp and throw downe the strongest Cedars that grow in the Church of God Such a one was Doeg that thought to doe great things against Dauid but Dauid did after a sort defie him and bad him doe his worst yea he derided and told him that the worst would bee his owne Why boastest thou saith he in thy wickednesse O man of power
marked out to be hewen down for fire wood But worse are they Matth. 3. 10. by farre and in more dangerous case that bring foorth too much fruite but it is of the flesh and to the flesh works of pride works of crueltie cursed blasphemie and swearing notorious riot and vnthriftines drunkennes filthines contempt of Magistrates contempt of Ministers contempt of preaching and malice against all godly Christians Their vine is the vine of Sodom and of the Deut. 32. 32. 33. vincs of Gomorah their grapes are grapes of gall their clusters be bitter Their wine is the poison of dragons and the cruell gall of aspes Reproofe of them that make lesse account of these trees of life than of a thornic hedge than of nettles than of most vnsauourie weedes than of plants that bring foorth deadly poison They distaste no men so much as good men and the better they are the worse they like them Ieremy came and offered his fruit to a people that stood in great neede to eate of the tree of life for they were readie to perish with death But they practised to abolish that fruit which was offered for their preseruation and to take away his life which sought to saue theirs For so hath the Lord declared their conspiracie Let vs destroy the tree with the fruit thereof Ierem. 11. 19. and cut him out of the land of the liuing that his name may be no more in memorie Which almost of all the Prophets sped better How much more fauourably was Paul dealt with And especially Christ Iesus the very tree of life and Lord of life and life it selfe whom all the rest did but resemble His perfect fruit they trampled on laboured to dig him vp by the roote And so they dealt still with his messengers and seruants not making vse of their companie but abhorring it not desiring to be partakers of their knowledge and wisedome and other graces but to suppresse them Doct. 2 He that winneth soules is wise c. It is the note of a wise man to shew mercie to mens soules Fooles cannot easily finde out the maladie of sinne fooles faile of all experience of good medicines that may cure a sinfull heart fooles feele not the burthen of their owne iniquities and therefore cannot be compassionate towards others for theirs Only wisedome doth shew the disease and the remedie and moueth mens hearts in pitie to helpe them that are infected with it That which Salomon professeth to bee true of himselfe is also verified of euery good man in his measure The more wise Ecclesiastes was the more he taught the people Eccle. 12. 9. knowledge And to conuert it the other way the more any man teacheth the people knowledge the more wise he is Reasons 1 First he performeth an acceptable seruice to God which no foole can euer doe He is a diligent and profitable husbandman for seeding weeding and haruest worke He is a valiant and skilfull souldier to discomfit Satan his strongest enemie to winne his holds from him and to rescue his spoyle and captiues out of his hand Yea not onely to set his prisoners at libertie but to winne away the hearts of his owne souldiers that they shal both forsake him and set themselues in battell against him Secondly he is very prouident for his owne good and prepareth a blessed reward for himselfe against the appearance of Iesus Christ And of such men and of that state speaketh the Prophet Daniel They that make men wise shall shine as the brightnes of the firmament and they that turne many to righteousnes shall shine Dan. 12. 3. as the starres for euer and euer Vse 1 Incouragement to gaine mens soules to God and saluation to mens soules though we should lose that liking and fauour which was wont to be shewed to our selues What though wee be tearmed busie fooles for our labour doth not God cleere vs and say that we are wise men and well exercised What though wee bee censured for sillie creatures that make our friends to be our foes doth not God commend vs for our good prouidence in making him to be our friend What though wee draw vpon our selues contempt displeasure and persecution from wicked persons for the present doth not God tell vs that wee shall obtaine glorie and fauour and peace at his hands for euermore hereafter The godly esteeme vs to be wise the holy Scriptures pronounce vs to be wise our reward in time will shew vs to be wise and shall the reproch of foolish men discourage vs from our wisedome Terror for them that corrupt mens soules and labour with all their might to keepe men from comming to God It is a blessed calling to be a fisher for God as Peter was and to catch men with the net of the word but of all trades it is the worst to fish for Satans turne and to kill men with the baites of sinne Therefore is the case of the diuell the most miserable of all creatures because he hath done more mischiefe this way than all the rest And that causeth the Lord so grieuously to threaten the false Prophets that kept men from repentance and the false Apostles that hindred the worke of the Gospell and Elymas and any that haue sought to peruert mens hearts or behauiour It is not safe to depraue the Ministerie to weaken the power of it It is not safe to intice men to Poperie and superstition It is not safe to perswade men to prophanenesse and neglect of Gods worship If the naturall Serpent being but a beast was so plagued for being an instrument of Satan vnknowingly and without desire to bring the woman into sinne what shall become of them that applie their wit and tongue and heart and whatsoeuer they can to doe him seruice herein Verse 31. Behold the righteous shall be recompensed on earth how much more the wicked and the sinner THe matter which he is about to speake of is both certaine and weightie and such as concerneth euery man to looke to in regard of his owne case and therefore he prefixeth this word Behold to moue all to a serious consideration of that which is to be said And that is first touching the godly that they must bee corrected for their faults when they offend euen in such manner and measure as holdeth some proportion with their offences though not in equalitie for then who should be able to abide it The word recompense therefore in this place is not taken for reuengement or punishment proceeding from Gods indignation but a louing chastisement though it be sharper according to the threatning of parents to their children whom they be farre from hating or hurting I will surely pay you for this And that it should appeare that nothing is intended against them for the perill of their euerlasting state there is a limitation annexed that it is to be only in the earth Next he sheweth the condition of the wicked that if the righteous scape
kindnes will bee exercised dailie as Dauid told that bragging Doeg Psalm 52. 1. Doct. 2 The man of wicked imaginations c. The Lord doth not onely proceede against the wicked for their vngodly actions but for sinnefull thoughts and purposes But the prosecution of this point we reserue for the sixe and twentith verse of the fifteenth chapter where it is said that the thoughts of the wicked are abomination to the Lord. Verse 3. A man cannot bee established by wickednes but the roote of the righteous cannot be moued SInfulnesse may seeme to serue a mans turne but in the ende it shall appeare it neuer did him good For howsoeuer it is an occasion of lifting many men vp on hie in prosperity yet it giueth them no sure footing in their state but downe they fall and then it had been better for them to haue stoode still on the ground Wicked men ofter grow greater and faster then others but their setling is not so fast and firme as the other part sheweth The righteous though they be not so tall and spreading vpwards yet they take roote the stronger downewards and though their boughes be shaken aboue yet that will not loosen his hold beneath This is the opposition The vngodly shall not be established by wickednes but his roote shal be plucked vp but the righteous shall be established by godlines and his roote shall not bee moued Doct. 1 They shall misse of their expectation that hope to succour themselues by sinning They applie a venomous plaister to their sore they drinke strong poison for a medicine and they prop vp their roofe with burning firebrands But the holy Ghost directeth euery one of vs to a course directly contrarie to this in the booke of Iob If iniquitie be in thine hand put it farre away and let Iob 11. 14. no wickednesse dwell in thy tabernacle Then truly shalt thou lift vp thy face without spot and shalt be stable and shalt not feare And he doth indent with them whom hee will deliuer from death and miserie that they shall confesse that their wickednes could stand them in no steed If one say I haue sinned and peruerted righteousnes and it did not profit me he will deliuer his soule from going into the pit and his life shall see the light Iob 33. 27. 28. Saul dealt very foolishly in vndermining the foundation of his house by disobedience and the seeking to hold it vp by persecuting of Dauid And Ieroboam dealt not wisely who when 1. Reg. 11. 38. the Lord promised to build him a sure house as he built to Dauid if he would keepe his statutes and commandements as Dauid did deuised another tricke to confirme the kingdome to himselfe and his posteritie and that was by setting vp the idolatrous Calues at Dan and Bethel Reasons 1 First it is the very proper effect of sinne to procure ruine and to bring men to a downfall And thereupon the Prophet Hosea doth ground his exhortation O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquitie Hos 14. 2. As if he should haue said Let experience make you wise neuer trust to sin any more but seeke vnto God for looke what successe you finde by your euill waies now the same be sure of euer no man can speed by such a bad meanes Secondly the rising standing and falling of euery man is in Gods owne hand who alone setteth vp and confirmeth and casteth downe at his will And how then can sinne yeeld any stabilitie to sinners which haue his wrath and threatnings and oth and hand against them It cannot draw kindnes from him to assist them in fauour Force will be of no force to compell to it by feare And wisedome makes it impossible to intice him to it by craft Thirdly if men might haue establishment by wickednes many absurd and dangerous consequents would follow vpon it The curses of the Law would be of small effect the most sinfull shifters would make their state the surest and Satan should become their beneficiall friend whose soules are most peruerted by him Vse Instruction that forasmuch as we may know that we shall lose our labour in seeking any sinfull helpes that Gods displeasure will be increased our miserie increased our guiltinesse increased and euery thing increased that may increase our sorow and torment that therefore henceforth we deceiue our selues no more in expecting helpe at that which altogether turneth to our hurt We would all stand as firme and as impregnable castles but wee make a quicke sand our foundation and mudde walles our stone worke and stubble and reedes our strongest timber It would grow to a large volume if we should relate the seuerall kindes of sinnes whereby we haue sought to serue our owne turnes as falsehood in word by lying falsehood in deed by stealing and deceitfulnes of diuers sorts flatterie couetousnes crueltie hypocrisie running to witches and what not But many volumes are not able to containe the particular facts whereof wee stand guiltie only Gods book and that of our own conscience are capacious enough for them And therefore it is time for vs to pull downe our owne ruinous building lest it fall downe vpon our heads and make vs fall downe to destruction For though it bee too slight and as weake as a cobweb to bee a couert ouer vs yet it is very heauie and as weightie as a mountaine to presse vs vnder it Let vs seriously consider that whatsoeuer is offensiue to God cannot be defensiue for vs and that which doth bring any perill to the soule can neuer possibly bring safetie to state or bodie Away then from our own deuices from all fleshly and vnlawful meanes of helpe and let vs runne with speede to him that neuer failed to succour any that vnfainedly sought helpe at his hands And this may be our incouragement hereunto that wee goe not vnsent nor come vnbidden His owne will his owne word calleth vpon vs with many promises for that purpose If thou returne to the Almightie thou shalt be built vp and thou shalt put iniquitie farre from thy tabernacle The Almightie shall be thy defence and thou shalt haue plentie of siluer When others are cast downe thou shalt say I am lifted vp and God shall saue the humble person Iob. 22. 23. 25. 29. Verse 4. A vertuous woman is the crowne of her husband but she that maketh him ashamed is a rottennes in his bones A Vertuous woman which feareth God and loueth her husband and is faithful in her calling is a crowne to her husband she is for his honour and credit and consequently for his profit and comfort But she that maketh him ashamed which either by her lewdnes and rudenes doth bring him into contempt or at least maketh him to hold downe his head or by negligence pride and wastfulnes doth weaken his estate and bringeth him to want she is a rottennes in his bones that is a torment and corrasiue to his
substance were prosperous hunters in shew at the first yet they rosted not their pray but prouided it for Dauids vse and Dauid dealt with them as with beasts that are hunted into the net Reasons 1 First the vse and comfort of all things proceedeth onely from Gods gift and blessing and standeth not in the meere getting and possession of thē and all deceitfull persons both in a generall respect because of their wickednesse and in a speciall regard for their fraudulent and guilefull behauiour are subiect to malediction and to be cursed in euery thing that they deale in or which belongeth vnto them Secondly though the vngodly haue many times power and abilitie to increase their goods yet the vse and fruition of al good things is appropriated peculiarly and intayled to the righteous for whom the wicked are set on worke and not for themselues And so much doth the holie Ghost expresselie testifie Surely to a man that is good in his sight God giueth wisedome and knowledge and ioy but to the sinner he giueth paine to gather and to heape vp to giue to him that is good before God Eccles 2. 26. Iob speaketh to the same purpose saying Though hee should heape vp siluer as the dust and prepare rayment as the clay hee may prepare it but the iust shall put it on and the innocent shall diuide the siluer Iob 27. 16. 17. Vse Admonition to withhold our hands from direption that wee take not from others that which will turne to no good for our selues Wee bring griefe and peraduenture also want vpon them but we bring sinne with greater sorrow and misery vpon our selues it may bee their hindrance but it will bee our owne vndoing vnlesse we leaue off and repent and as much as wee are able make restitution So that our pray will not onely not come to our dish but deuoure the rest of our meate which otherwise might be for our nourishment and by this meanes our neighbour is hurt our labour is lost our conscience is wounded our state is cursed our soules indaungered and that which is worst of all our God is offended and prouoked to displeasure And therefore let not other mens successe in this vnthriftie manner of gayning allure vs to follow the same trade with them sithence we foreknow the vnhappy euent that will fall out in the end Though spoile and crueltie though rapine and robberie though filching and stealing though gaiming lying falsehood or any indirect courses doe set vp men for a time yet downe they must and be driuen to confesse that all their sinfull gettings were vanitie and losse and all their vnlawfull commodities pernitious and hurtfull to them Doct. 2 But the riches c. Wealth well gotten by good men is great in value whatsoeuer it be in quantitie As the bread of deceit is sweetest so the riches of iniquitie seeme best to vnrighteous persons and sluggards like nothing so well as that which commeth with least trauell and without much paines taking Better say they is an handfull with ease then Eccles 4. 6. two handfuls with labour and vexation of spirit And euery thing is a vexation of their spirit which putteth them to any paines of bodie But the Lord testifieth the contrary and teacheth his people both by word and effect that that onely is of worth and estimation which his seruants obtaine by lawfull means and his blessing vpon them And because this point is most true and the world beleeueth not that any trueth is in it hee confirmeth the same in diuers places as Chap. 15. 16. Better is a little with the feare of the Lord then great treasure and trouble therewith That is with feare care sorrow or the checke of an euill conscience So in the Psalme 37. 16. A small thing vnto the righteous is better then great riches to the wicked and mightie Reasons 1 First in respect of the giuer thereof it is the Lords hand that bestoweth it vpon them as a testimonie of his loue and an earnest of more excellent treasures Now an Angell from the Kings owne hand in fauour is more regarded then a pound from an other vpon other occasions And how great a substance may a man haue conueyed to him by receiuing a shilling or tester for possession of all that is passed ouer to him by deede of gifture And how large demeanes may a man bee estated in by taking a turfe in way of lyuerie and seison Now though euerlasting life be principally confirmed to vs by the spirit of adoption yet the Lord would haue his eternall fauour to his Saints to bee seene and acknowledged euen in his earthly benefits Secondly it is sanctified vnto them by the word of God with prayer and thankesgiuing 1. Tim. 4. 5. Thirdlie his blessing maketh it to serue and suffice them for all needefull vses it satisfieth their hearts it is competent for their bodies it is sufficient for their families And as their state is increased so their hands are opened to distribute to the poore and to contribute to the seruices of God and euery way to shew their readines to doe good so as God may haue glorie his seruants refreshing and their owne soules an euerlasting recompence of immortalitie Vse Consolation to all godly faithfull and industrious persons that they are euery way wealthie and rich rich in glory which is reserued for them in heauen rich in weldoing rich in spirituall graces rich in earthly substance if enough of that which is deare and precious may make a man to be rich That saying which is in the fifteenth Chapter of this booke is not to be restrained to any Prou. 15. 6. one but holdeth true for euery one that feareth God that the house of the righteous hath much treasure Things that are costly and of great price are not to bee rated by comparison with the measure of baser matters nor according to the roome which they fill vp A little gold ouerualueth much leade or iron many great pebbles are not matchable in worth with one pearle which is farre lesse then they are a boxe full of rich diamonds is better then a house full of woode and straw or other stuffe that is course or common And so standeth the case with good mens possessions the blessing of God with his mercie and fauour doth conuert them into iewels for their vse and benefit and worketh such comfortable effects by them as all the treasures of the wicked can neuer yeeld vnto them Verse 28. Life is in the way of righteousnes and in that path way there is no death LIfe c. The meaning is that they which are righteous men iustified by the merites of Christ and sanctified by his spirit and obedient to his will in working that which is agreeable to his word are in state of life euerlasting The life of grace they haue possession of alreadie the life of glory is assured to them by the life of grace whosoeuer hath the one can neuer faile of the other And therefore it is said that there is no death in that path They are deliuered from the first death which hath power ouer all sinfull men in this world and they shall neuer come into the second which is the portion of reprobates in the world to come And this is confirmed by the testimonie of Christ himselfe saying Verily verily I say vnto you he that heareth my word and beleeueth Iohn 5. 24. in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life The doctrine which the words would minister hath been declared and prosecuted in the nineteenth verse of the former chapter where it is saide that righteousnes leadeth to life and therefore it is needelesse to handle it againe in this place Onely let thus much be spoken that the holy Ghost doth not in vaine so often promise life to them that seeke and serue him He doth repeate it more then twentie times in this one booke besides the mention that the other parts of scripture doe make of it almost euery where It is therefore a point of certentie to them that lay hold on it It is a point of difficultie and not easilie beleeued sithence God to helpe our hearts doth againe and againe redouble it and it is a point of great importance requiring a serious and constant meditation without which men grow barren and carelesse in doing all good dueties and by which they are made rich and plentifull in all holy seruices The consideration of life and of such a life will incourage the heart and open the mouth and strengthen the hands and make the feete nimble to runne in the waies of righteousnes all that they can doe in obedience they will account too little and nothing that they suffer for wel-doing they will thinke to much FINIS The Author to the Reader THou art to be aduertised good Reader that sundrie faults haue escaped in this Treatise most by ouersight of him that copied it out and made it readie for the Presse and some few were committed in the printing the greatest part and I think all are here collected for thee in briefe I pray thee take notice of them and reforme them in their places according to this direction Pag 13. lin 2. reade and their soules also flexible pag. 30. l. 10. r. their perswasions p. 36. l 29. for commoditie reade brethrens pag. 38 l. 3. r. into accusations p. 39. l. 30. r. offer of it to others p. 41. l. 31. put out owne pag 42. l. 23 r. aggrauate pag. 43. l. 20 r bond p 46. l. 35. r often p. 50. l. 14. r. fast ibid. 34. r. what causeth p. 51. l. 5. r. preserueth ibid. 12. r. meannes p. 53. l. 27. r. God heareth them with mercie and fauour p. 57. l. 9. r. fence p. 66. l. 36. r. descried p. 69 l. 14. r. greatly pag. 78. l. 26. r. deprauation p 86. l. 6. r. good springs p. 91. l. 34. r. as pag. 94. l. 5. r. spoken p. 95. l. 11. r. was an p. 108. l. 1. r. sharpe p. 139. l. 16. r. deeme p. 143 l. 29. r. degree p. 144. l. 2. r. crueltie pag. 156. l 28. r. couetous p. 160. lin 37. r. deposed p. 166. l. 14. r. but to the. p. 196. l. 26. r. feares p. 280. l. 22. r. moueth
their owne wickednes saith the sixt verse they shall fall in their owne wickednes saith the fift their frowardnes shall destroy them saith this Whereby it appeareth that their miserie commeth not from others as an accidentall occasion but groweth from themselues as the proper cause neither is it an ordinarie euill that is recurable but a desperate ruine that is remedilesse neither yet is it the subuersion of their state or killing of their bodie which is but temporarie but the perdition both of bodie and soule which is euerlasting To this agreeth that which is spoken to the same purpose in the fift chapter His owne iniquitie shall take the wicked himselfe and hee Pro. 5. 22. 23. shall be holden with the cords of his owne sinne He shall die for fault of instruction and for going astray through his owne follie Here is a description of euery obstinate and contemptuous sinner their wickednes doth worke destruction by degrees It first apprehendeth them as an officer it keepeth them afterwards in stockes and bolts as a Iayler And lastlie it putteth them to death as an executioner Reasons 1 First they despise the patience and long sufferance the kindnes and goodnes of God which waiteth for their repentance and therefore through the hardnes of their hearts heape to themselues wrath against the day of vengeance Rom. 2. 4. 5. Secondly they greeue and vexe the spirit of God which offereth grace vnto them and therefore he turneth to be their enemie They Isai 63. 10. with their peruersenes doe resist him and hee with his power wil cast downe them And so the Prophet testifieth in the Psalme With the pure thou wilt shew thy selfe pure but with the froward thou settest thy selfe to wrestle Thirdly they scorne and despise the word and wisedome of God and as much as in them is cause others also to reiect it and therefore it is iust with the Lord to make them eate the fruit of their owne waies and to fill them with their owne deuices that is to bring them to a fearefull destruction Prou. 1. 30. 31. Vse Terror of them that practise sinne of purpose to offend them which dislike of their lewde waies They will breake the Sabbath in despite of them that would haue them better exercised they will sweare they say and stare too to anger such as admonish them of their vnlawfull othes Sillie creatures and miserable wretches will they cut their owne throats to grieue others with the sight of their bloud will they strangle themselues that others might weepe for their cursed end Their boisterous stubbernesse may bring a short sorow to others that hate their sinnes and loue their soules but a perpetuall shame to themselues which ioyne with their sinnes against their soules Verse 4. Riches auaile not in the day of wrath but righteousnes deliuereth from death THese wordes seeme to containe an anticipation or preuenting of an obiection which might bee moued against the latter point of the former verse What speake you of destruction to come vpon wicked men I trust you will not extend it to all for many of them are substantiall wealthy men of great state and abilitie Who can destroy them What shall their power and riches doe the while To this it is here answered that riches auaile not in the day of wrath their wealth can neither withstand the strokes of God nor lessen them nor make them any whit the more able to beare them when his anger doth execute iudgements and when his iudgements declare his anger But righteousnesse is that which deliuereth from death and all other miseries that the sting thereof shall neuer make any man miserable See the more full handling and prosecution of these words in the second verse of the tenth chapter Verse 5. The righteousnesse of the vpright shall direct his way or make his way straight or euen but the wicked shall fall in his owne wickednesse HEre he addeth to that which he had begun in the third verse and sheweth that sincetitie righteousnes do not only lead men to a good way and tell them what is their dutie and fit to be performed but maketh the way passable for them and them constant and prosperous in it To the which againe is opposed the way of the wicked euen their owne sinfull course of life being crooked and cragged and rough and rugged and full of manifolde perils wherein at the last they fall and perish Doct. Godly men haue not onely a commaundement but abilitie giuen vnto them to walke in the Law of God Their faithfulnesse doth leuell their way and paue it before them wherein they find not onely equitie but ease also with delight and safetie And so much the Prophet doth intimate when he saith The waies of the Lord are righteous and the iust shall walke in them but the wicked Hos 14. 10. shall fall therein Reasons First the affections sanctified do al ioyne hands in forwarding a man to a constant proceeding in godlines The loue of God and the hope of reward doe ouercome and subdue all difficulties and dangers and beare downe all the impediments that may stoppe him by discouragements and the feare of God and dread of his displeasure doth suppresse the force of worldly lusts and beate downe the conceits that may draw him to presumption Secondly the experience of Gods presence fauour and blessing is very effectuall to continue their obedience For hauing tasted how good the Lord is to them that feare him they cannot liue without his companie and that is no where to bee inioyed but in the way of righteousnesse The Lord himselfe both by grace and prouidence doth helpe them in this worke He giueth vertue and power to the ministry of his word to prepare a way betweene himselfe and the hearts of his people that there may bee an intercourse for one to come mutually to the other as S. Luke testifieth Euerie vallie shall bee filled and euery mountaine and hill shall bee brought low and crooked things shall be made straight and the rough waies shal be made smooth Luk. 3. 5. He also measureth out a meete state for them and maketh such a mixture or composition of prosperitie and aduersitie of blessings and crosses of comforts and sorrowes as is most holesome for their soules and directeth all the occurrents that befall them to the furtherance of their saluation And hereof Isaiah speaketh saying The way of the righteous is euennes or equities thou wilt weigh out a iust path for the righteous He will ballance out euerie thing that concerneth them in gold weights that there shall not be the least defect or excesse that might turne to their hurt Vse Confutation of their pernicious illusions that thinke it impossible to walke in the waies of God therfore iudge it nothing dangerous to stray out of them at their pleasure The preachers say they doe teach that which none can obserue euery bodie doth contrary and we must do like others or
persecutors God is our defence and therefore they cannot ouerthrow vs God is our glorie and accounteth vs for glorious and therefore they cannot shame vs. In Isaiah this is often pressed Feare thou not I am with thee be not afraid for I am thy God I will strengthen thee and helpe thee and will sustaine thee with the right hand of my iustice Behold all they that prouoke thee shall bee ashamed and confounded and they that striue with thee shall perish Feare not thou worme Iacob and yee men of Israel I will helpe thee saith the Lord and thy redeemer the holy one of Israel Thou wast precious in my sight and thou wast honourable and I loued thee c. Isa 41. 10. 11. 14. and 43. 4. 1. For men that are trulie gracious and yet timerous and full of dread lest Sathan should take aduantage by their imbecillity and want of courage and learning to draw them to apostasie and back-sliding Consider that hee can keepe backe none from obtaining honour whosoeuer either man or woman doth soundly endeuour to be godly doth take a sure and infallible way to bee well thought of none euer failed or was disappointed of that successe Remember also that when God hath once giuen it the diuell can neuer take it away from any but it remaineth to their liues end and to the worlds end and world without end then be well assured that is vnable to depriue vs of grace and constant faithfulnes for that is the spring from whence the other floweth that is the bodie of the light and the other but the beames which proceede from the brightnesse of it Verse 17. He that is a mercifull man rewardeth his owne soule but he that is cruell troubleth his owne flesh BY a mercifull man is ment such a one as with a tender and pitifull heart doth good both to the bodies and soules of men according to their neede and his owne abilitie And freely also remitteth wrongs and passeth by offences without reuengement Where it is said that he rewardeth his owne soule the sense is that he procureth to himselfe both soule and bodie a reward from God and that as certaine as large and continuall as if the fulnesse of power were in his owne hand to bestow vppon himselfe as much happinesse for as long time as his heart could possiblie desire But he that is cruell Which either in violence or rigour vseth to offer men hard measure or shutteth vp his compassion from them that are in affliction that he will no way releeue or seeke to comfort troubleth his owne flesh that is hurteth his owne bodie and in like manner his soule also Doct. 1 Euery mans dealing with others shall rebound to himselfe whether it be in cruelty or kindnes Mercifull men shall receiue mercy from Gods owne hand and from their brethren whom he will stirre vp to shew loue and fauour vnto them and those which are fierce and boisterous to others shall not faile to be recompenced in time the Lord will be as seuere as they are cruell and as strict in iustice to them as they are rigorous in extremitie to others And this shall not alwaies be reserued to the last day or to their death or to the torments in the world to come but spoilers be many times spoiled in this life oppressors bee oppressed and tyrants be ouerthrowne by tyrannie And therefore our Sauiour giueth an admonition that they which would not bee iudged should not iudge they which would not bee condemned should not condemne they which would be forgiuen should be readie to forgiue they which would haue giuen vnto them should giue vnto others For with what measure yee mete saith hee shall men measure to you againe Luk. 6. 37. 38. To spare to speake of such arguments as may be gathered from the estate and name of mercifull men and the contrarie because they follow hereafter in this chapter and wee would not forestall our selues we wil hold our selues to the words as they are literally fet downe in the text and make it appeare that euery mans owne soule receiueth most good by the goodnes which hee exerciseth towards others Reasons 1 First it is a forcible meanes for grace to be increased in him and Gods ordinances to be blessed to him Hee heareth the word of God delightfully and it worketh effectually in him No people were more ready to distribute to the reliefe of their brethren then the poore Churches of Macedonia and Paul had neuer greater 1. Cor. 8. 1. 2. effect and comfort of his ministerie then in the Macedonian Churches So doe they pray with feruency and boldnes and good hearts then with mercie and fauour Dauid had incouragement Psalm 86. 2. to call vpon God for the preseruation of his soule when he could truely pleade that he was mercifull Cornelius lost not his labour in praying but found a comfortable and blessed successe when the Angell could tell him that his almes came vp together with Acts 10. 4. his praiers in remembrance before God Secondly it maketh way for comfort in feares temptations and afflictions it inuiteth godly men to repaire vnto vs it maketh them desirous to refresh our hearts it strengtheneth their hope in their supplications to God it ministreth arguments for perswasion to our selues Or if they should not come at vs or hope so well of vs or deale so well with vs yet out owne consciences with the testimony of Gods spirit would support our soules in greatest extremitie as Iob did find by happie experience Iob 31. It is a treasure that is safely layed vp in heauen for our glorie whereof much will be giuen vs when we shall be dissolued and goe to Christ but most of all when we shall be restored and Christ come to vs. At his glorious appearance shall they appeare in glorie which haue been pitifull to his members and fruitfull in mercie They shall stand at his right hand and to them shall he say Come ye blessed of my Father inherit the kingdome which was prepared for you from the beginning of the world But all goeth Matth. 25. 34. crosse with carnall persons The Lord giueth them no grace by his word and other ordinances but challengeth them for comming into his house with bloodie hands As he hath stopped his Isa 1 eares at the crie of the poore so he shall crie himselfe and not bee heard Miserie will miserably torment him his house is not a safe Prou. 21. 13. place for Christians to resort vnto Lions dennes seldome fit for Lambes to be in when good men be present what can they say to mitigate his feares or to lessen his sorrowes If others be silent will his owne conscience speake for him Nay of all that and the lawe of God will bee most forward and forcible to accuse and condemne him And then at his death he commeth into the case of the rich man spoken of in the Gospell that was tormented with flames
made saith he and to your children Act. 2. 39. and to all that are a farre off euen as many as the Lord our God shall call And by the like reason the seruants of the Lord who giue themselues to pietie and mercie are comforted notwithstanding their great afflictions and the florishing state of the wicked The righteous is euer mercifull and lendeth and his seede enioyeth the Psal 37. 26. blessing Vse 1 A reproofe of their follie and foule impietie that are so farre deuoted vnto their children and carried with such a desire of their aduancement that they cast off all deuotion towards God and neglect the good care of their owne saluation They feare not to cast themselues deepe into hell so that they may raise vp their name and their houses high vpon carth And for this cause they giue ouer themselues to miserable niggardlines and pinching to burdenous vexations and trauels to shamefull iniustice and falsehood to violent oppression and crueltie They haue a good peniworth as they thinke and buy very cheap when they can gaine worldly wealth by losse of their heauenly happinesse when they can purchase liuings to their posteritie by passing away the life of their soules But hearken a little ye sillie wretched creatures O foolish men when will you begin to learne wisedome your thriuing is wastfulnes your rising is falling in purchasing you forfeite in semblance of loue you practise hatred in seeking to set vp your seede by such vnlawfull courses you take the way to pluck them down and vtterly to vndo them for euer No man but Ieroboā could euer haue wrought so much mischiefe to Ieroboams familie and Ahab and Iezabel were most mortall enemies of their race and linage and Nebuchadnezzar prouided woe and miserie to his issue that was yet vnborne when he died And by what meanes did all these persons bring all this hurt vpon their seede by relinquishing religion and the true seruice of God by exercising tyrannie against the seruants of God and greedie getting of goods to make themselues and their children great that which in taunting manner is charged vpon one of them is euery way verified vpon euery one of them Ho he that coueteth an Hab. 2. 9. 10. euill couetousnes to his house that he may set his nest on hie to escape frō the power of euill Thou hast consulted shame to thine owne house by destroying many people and hast sinned against thine owne soule Consolation to religious parents whether they bee rich or poore whether their children be dead or liuing whether the liuing be godly or sinfull If they haue wealth they may hope it shall be for the vse of their sonnes or daughters if not that the al-sufficient God will prouide for them sufficiently without their helpe or substance If they be dead they haue great incouragement to comfort themselues in the perswasion of their saluation If they liue though wee should die and depart hence yea and leaue them in afflictions and distresses yet this comfort we haue that as the mercie of God to our selues was not assured vnto vs for tearme of life but eternally for euermore no more is his goodnes to ours to cease with our life or bee determined at our death Poore lame Mephibosheth had a father liuing yea an euerliuing father that appointed him to be well prouided for and maintained when good Ionathan that begot him was slaine and gone The godly poore Prophet that left his wife so far in debt that neither she was able to satisfie it nor the creditor willing to bee satisfied without taking of her sonnes to bee his bondmen yet had taken order before his death for the payment of debt for libertie of sonnes for maintenance of familie namely by possessing the constant fauour of God which both conueyed him to 2. King 4. heauen and remained with his houshold here in earth If they should be wicked yet the Lord hath grace enough and power enough to make them good It is without trouble or charge to himselfe or hurt to his creatures and why should they not then both earnestly pray for it and constantly waite for it what if it be not wrought at first yet it may bee effected at the last and so long as they haue a naturall life so long may their friends hope for their euerlasting life Iacobs sonnes were not all godly the first yeere nor in many yeeres and yet not without goodnes in their latter yeeres And so stood the case with Manasse the sonne of Ezekiah and many other holie Christans To godly children of religious parents who besides the state they haue in the promises of God in regard of their owne faithfulnesse haue also a portion therein by right of their progenitours and so they haue a double portion and may warrantably take double comfort if withall they can yeeld to God his double praises It was a strong and mightie prayer that Iacob made and full of assurance of hearing and happie successe when hee remembred that the Lord was the God of his father Abraham and the God of his father Isaac and had promised to doe him good and formerly performed it and would yet be more mercifull to him and his Gen. 32. 9. 10. 12. seede after him it is not a trifle or matter of small consequence to bee able truely to pleade before God ones owne faith and integritie and the pietie or godlines of their father or mother or others of their ancestors Verse 22. As a iewell of gold in a swines snout so is a faire woman that lacketh discretion AS a ring of gold or any other ornament doth not adorne but misbecome a swine no more doth beautie stature strength wit apparell wealth or any other externall thing bring true praise or commendation either to man or woman which wanteth true wisedome or vnderstanding Doct. 1 Swines snout c. God maketh no more reckoning of sinfull people without vnderstanding then of brute beasts without reason Though they haue humane nature and carrie the forme and shape of men and women with best shew yet if there bee nothing in them but that which is humane euen flesh and bloud and sinfulnes no beautie nor brauerie no personall excellencie or artificiall additaments make the best of them is more acceptable to him than is the basest of all the other creatures It is a very homely comparison wherewith the holy Ghost disgraceth wicked men in this booke and yet so true that hee auoucheth it againe in the new testament The dog is returned to his owne vomit and the sow that was washed to the wallowing in the mire Prou. 26. 11. 2. Pet. 2. 22. And as in these places for impuritie they are likened to filthie beasts so in others for hurtfulnes they are resembled to fierce and venomous beasts as Leopards Lions Wolues Beates Dragons Aspes Adders Vipers and Cockatrices Isai 11. 6. Reasons 1 First all those creatures for their parts haue euer since the
not scotfree they must in no sort be spared but feele more heauie and featefull punishments though not in the earth yet in the world to come Doct. The best must looke for stripes if they will take libertie to sin against God True it is that the Lord taketh not aduantage of infirmities he passeth by them he winketh at them he smiteth not his children for them but when they grow too bold he wil nurture and awe them with correction In this sense he may be said to be no respecter of persons that as he will not endure the sinfulnes of the wicked though they be neuer so great so hee will not allow of the sinnes of the godly though they bee neuer so good The vertues that men haue doe not warrant them to fall into any vice their religion and graces doe not priuiledge them to doe those things which are vnseemly for religious and gracious persons to practise Few points are more fully confirmed by manifest proofes than this The Scriptures propose many examples our eares haue heard many reports our eyes doe daily behold many presidents for this purpose and they that will not be perswaded by these shall finde it true by experience in themselues What dolefull complaints doth the Church make euery where in the Lamentations of Ieremy Behold O Lord how I am troubled my bowels swell mine heart is turned within me for I am Lam. 1. 18. 20. full of heauinesse the Lords sword spoyleth abroad as death doth at home The Lord is righteous for I haue rebelled against his commandement How lamentably do the godly bemone themselues and the state of the Church in the prophecie of Esaiah Be not angrie O Lord aboue measure neither remember iniquitie for euer Isai 64. 9. 10. loe we beseech thee behold we are all thy people Thine holy cities lie waste Zion is a wildernes and Ierusalem a desert The house of our sanctuarie and of our glorie where our fathers praised thee is burnt vp with fire and all our pleasant things are wasted In what patheticall manner doth the Prophet expresse the burden of his afflictions in the booke of the Psalmes Thine arrowes haue light vpon Psal 38. 2. 3. me and thine hand lieth vpon me There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne Reasons 1 First God herein respecteth his owne glorie who will haue his people to know that he doth looke for seruice at their hands If they performe it willingly they shall not faile to be rewarded for it but if they grow carelesse and negligent to obey him they shall be driuen vnto it by compulsion This was that which made both Moses and Ieremie bestirre them when God shewed his anger to the one and threatned to destroy the other for being so backward to vndertake their ministerie Exp. 4. 14. Ier. 1. 17. And the wicked shall see by this that hee is neither remisse toward all nor partiall to any when his commandement is not regarded This seemeth to be one cause why the Prophet that came to Bethel and failed to fulfill that which was giuen him in charge was so seuerely handled He told Ieroboam that God had straightlie forbidden him either to eate or to drinke in that citie and yet Ieroboam might heare that he had both eaten and drunken in the house of an other Prophet there for which cause the Lord sent a Lion to kil him that it might be knowne to Ieroboam and others 1. Reg. 13. how dangerous it was for any to disobey his word Secondly he respecteth their good though it might seeme to be better for them if they were wholy freed from all manner of troubles and crosses How wanton how froward how stubborne would children be Into what perils would they cast themselues if they should be altogether exempted from the rod They could neuer feele the comfort of their parents fauour vnlesse they sometimes found the smart of their displeasure And so are the stripes and chastisements of God as needfull euery way to all his sonnes and daughters They make vs the more carefull to beware of euill they helpe vs to repentance when wee haue fallen into euill they confirme the loue of our heauenly father towards vs they be occasions of his holinesse in vs They bring the quiet Heb. 12. 6. 10. 11. fruite of righteousnes vnto vs. Finally to knit vp all in few words we are therefore recompenced with afflictions in the earth that we should not be punished with destruction in hell but rewarded with euerlasting glorie in heauen And this the Apostle sheweth to be the cause why God scourgeth vs. When wee are iudged saith he we are chastned of the Lord that we should not be condemned with 1. Cor. 11. 32. the world Vse 1 Admonition to euery one that feareth God to looke well to his heart and wayes that he retaine the feare of God constantly and not be venturous to doe any thing that may offend him The Lord hateth sinne as well in the godly as in the wicked and will sooner smite the godly for his sinne then the wicked though not so grieuouslie An example hereof was alreadie shewne in the Prophet slaine as he was going from Bethel Ieroboams transgressions were begun long before the fault that hee committed and yet the strooke came vpon him for his fault long before the destruction of Ieroboam and his house And let no man say I am safe because I am sure to be saued he may fall into great miserie in this life though he be in state of happines for the life to come Freedome from perdition doth not free men from all manner of punishments What plague besides destruction can Christians say we shall certainly escape vnlesse they bee sure to escape such sinnes as may prouoke God to plague them The Magistrate hath many punishments for offenders besides death as the stocks the goale the whip the pillarie c. and God hath more iudgements besides damnation as euery man may heare by the threatnings and see by the execution and feele by the burden of them Dauid was as safe from being condemned as Satan is out of all hope to be redeemed and yet his calamities made him to groane and crie and roare as he saith His bloud was dried vp his moisture was like the drought of summer His torment was as great Psal 32. 4. and 51. 8. as if his bones had been broken And as no man should take incouragement by ought that is in himselfe to doe that which is displeasing to the Lord so is there a care to bee had that wee bee not led by the examples of other men to doe any thing which the word doth not allow Some hereby take libertie for breach of the Sabbath some for gaming some for one thing some for another Good men say they vse these things and why then may not wee also But it is no part
said he that loueth purenes of hart for the grace of his lippes the King shall be his friend Prou. 22. 11. But especiallie hee himselfe will bestow vpon him all good things for this life and graces for euerlasting life and glorie for life euerlasting And the recompence c. And so shall euery mans good workes bee also rewarded with mercie and fauour though there bee nothing in them of desert and merit Doct. Nothing shall be vnrewarded that is well performed in word or deede This hath bin alreadie handled in the eighteenth verse of the former chapter vpon these words He that soweth righteousnesse shall receiue a sure reward Verse 15. The way of a foole is right in his owne eies but he that heareth counsell is wise THe way of a foole The wicked course and behauiour of a sinfull person whom God reputeth a foole for it is not vnderstood of an idiot as may appeare by the comparison betweene them cap. 26. 12. Seest thou a man wise in his owne conceit there is more hope of a foole than of him is right in his owne eies hee liketh of it and alloweth himselfe in it as safe and good for him to walke in and consequently reiecteth all good aduice and admonitions But hee that heareth counsell which suspecteth his owne iudgement and receiueth direction from them that are wise and godly and obeyeth it he is wise sheweth the wisedome that he had before and learneth more and findeth the fruite of it by good effect Doct. The worse any man is or doth the lesse he seeth his euill They that commit the most sinnes haue hope that they stand guiltie of fewest they that fall into the greatest transgressions imagine that their faults be the smallest they that sinke into the deepest dangers doe dreame of greatest safetie they that haue longest continued in rebellion against God of al others for the most part are slowest to repentance These are they which are spoken of when it is said there is a generation that are pure in their owne conceite and yet are Prou. 30. 12. not washed from their filthinesse Obserue it in all sorts of sinners and it will be found that the greatest offenders are furthest from all remorse for their offences Papists and Idolaters doe thinke they merit at Gods hand and deserue heauen for their idolatrie and superstition Persecutors and tyrants as our Sauiour saith Ioh. 16. 2. will thinke they doe God seruice when they kill Christians and Ministers and Apostles If men of smaller infirmities bee admonished of things amisse in them it is not very hard to bring manie of them to a sight of their offences insomuch as they will acknowledge themselues to be faultie thanke him that reproueth them but when notorious adulterers or drunkards or blasphemers be rebuked what distemper what rage what furie doe they breake out into as though a most grieuous indignitie were offered vnto them as though most innocent men were vniustly defamed Reasons 1 First they are ouerwhelmed with the mist of darknesse and couered with the spirit of error and ignorance the diuell hath blinded their minds as the Apostle saith that all iudgement and 2. Cor. 4. 4. vnderstanding is taken away from them And S. Paul testifieth that when he was in the worst case he knew nothing but that hee had been in the best before he knew the meaning of the law hee made noe doubt but that he had been aliue but when hee saw the sense and iustice of the commandement he found sinne to be aliue and himselfe to be dead Rom. 7. 9. 10. Secondly the custome of sinning doth obdurate the heart and depriue it of all sense of the sinne though neuer so hainous the feeling faileth and lust with a greedy desire of satisfying it selfe in euill increaseth euery day to a fulnesse Thirdly the text it selfe yeeldeth a reason why they haue so good opinion of their owne waies because they are led with pride and heare not such as might shew them any thing to the contrarie They haue allowance by word and practise from fooles like to themselues and their own carnall reason doth consent with them and then they take to proceede from enuie whatsoeuer is spoken against them Vse 1 Terror of conceited persons which proceede on wilfully in their wicked waies and no man can reclaime them They are wise they trow hauing liued so long to know what is good for themselues they are not now to learne how to serue God and be saued But the wise God calleth them foolish men he saith that their streight way is crooked and their safe way is dangerous and that the issues thereof are the waies of death When they take themselues to be happie he iudgeth them miserable when they looke for welfare he threatneth woe when they presume of a blessing he pronounceth and will accordingly execute a curse Hereof speaketh Isaiah Woe to them that are wise in their owne Isa 5. 21. eies and prudent in their owne sight They make themselues odious to God they flie from repentance they shun reformation they run into destruction Confutation of them that imagine a good meaning towards the seruice of God and their owne saluation to be sufficient whatsoeuer their meanes be which they vse If their mind be to haue their way good they thinke it cannot be euill if there bee a willingnesse that it should be streight they rest assured that it will not be crooked But if the opinion and willes of men be of such force to rectifie their waies what way would not leade to saluation We shewed before that such as murdered the Saints of God thought to serue God and bee saued by it Why then was not Paul in as good case before his conuersion as afterwards Men of corrupt minds and destitute of the trueth thinke that gaine is godlines 1. Tim. 6. 5. why should not many courtious men then enter into the kingdome of heauen A traueller in his iourney may wander out of his way notwithstanding his meaning to goe right if he will make no enquirie for it And no trade or science is attained vnto by the willingnesse of hauing but of learning of it Consolation to them that are not confident of themselues to leane on their wisedome but enquire for direction in the booke of God and take aduise and counsell from his seruants Though the world deeme them sillie soules and voide of wit yet the Lord esteemeth them for wise and men of vnderstanding And so will he proue them and so shall they find and so by euent in the end shall others well perceiue Verse 16. A fooles wrath is made knowne the same day but a prudent man couereth shame THe meaning of the holy Ghost is not to condemne all kind of anger for it is one of the powers of the soule which God created as an ornament in man and godly anger is a part of Gods Image in him and a grace commended in Moses