The punishment of iniquite shall not befall the iust but the wicked are full of euill AFflictions and corrections may come vpon the righteous but no reuenging curse tending to destruction as if they were abiects But the wicked are full of euill both of guiltines and continuall practise according to the corruption of their hearts which the righteous are purged from and therefore also of those punishments which the righteous escape Doct. Though the Lord afflict the godly as well as the godlesse yet it is done in farre different manner He commeth as a father in mercie and mildnes to the one and dealeth as a Iudge or rather an enemie in wrath and seueritie with the other He commeth with his pruning knife to cut off the superfluous sprigges and braunches of the one and with a keene axe in his hand to hew downe by the rootes the stockes and bodies of the other And this difference is spoken of in the foureteenth chapter of this booke vers 32. The wicked shall be cast away for his naughtines but the righteous hath hope in his death And this difference is spoken of in the seuen and twentith of Isaiah verse 7. Hath he smitten him as hee smote those that smote him or is hee slaine according to the slaughter of them that were slaine by him That is hath the Lord plagued Israel his Church and people in such a grieuous manner as he hath destroyed their enemies it is manifest he hath not And this difference is spoken of in the eight chapter to the Romans verse 1. that there is no damnation to them that are in Christ Iesus that walke after the spirit as there is to them that walke after the flesh The foure reasons wherewith the last doctrine of the former Chap. 11. 31. chapter was proued doe euidently confirme this point and therfore to auoide prolixitie and vnnecessarie repetitions wee referre the reader to that place Vse 1 Instruction to labour to be vnlike to sinfull men in behauiour as we are desirous to haue a better condition Let vs set our selues as enemies against the dominion and kingdome of iniquitie as they doe yeeld themselues to be subiects and slaues vnto it let vs seeke to cleanse our selues from all filthinesse both of the flesh and spirit and be filled with the graces of the holy Ghost and the fruites of the same as they are full of sinnes and vnrighteousnesse For the wicked not to conceiue the better of their owne case nor the godly to like the worse of theirs because externally all things seeme to happen alike to both sides for there cannot bee so great a disparitie betweene any earthly things though neuer so contrarie one to another as there is betweene their estates notwithstanding that in shew and appearance they are alike Verse 22. The lying lippes are abomination to the Lord but they that deale truely are his delight THe sense is plaine enough of it selfe if the supplie bee made of that which is vnderstood in both the clauses The Lord abhorreth lying lips that is those persons that abuse their lippes to lying which will also bee false in their deedes and hee is well pleased with them that deale faithfully which will likewise bee true in their words Doct. Euery lyer is a loathsome person God doth neuer hate any thing that is not hatefull and that must needes bee odible which hee abhorreth and especially when it is abomination which is in hie degree abominable vnto him And that hee is so affected towards lyers his owne word in other places doth testifie As when he saith in this booke These sixe things doth the Lord hate Prou. 6. 17 yea his soule abhorreth seuen the hautie eyes and a lying tongue and the hands that shed innocent bloud c. Yee may know by their companions among whom they are marshalled what account he maketh of them And so in the reuelation of S. Iohn he declareth his detestation of them by reckoning vp their fellowes and describing their grieuous punishment The fearefull and vnbeleeuing and the abominable and murtherers and whoremongers Reuel 21. 8. and sorcerers and idolaters and all lyers shall haue their part in the lake which burneth with fire and brimstone which is the second death Reasons 1 First nothing is more contrarie to the nature of God who is infinitely true and trueth it selfe then guile and falsehood is And nothing maketh men more like to sathan and workers of his will then lying So our Sauiour told the wicked vnbeleeuing Iewes Yee are of your father the diuell and the lustes of your father ye will doe He abode not in the trueth because there is no trueth in Iohn 8. 44. him When he speaketh a lie then he speaketh of his owne for hee is a lier and the father thereof It is his mother tongue and natiue language to lie when he vttereth any true sentence it is but borrowed and that also he cannot truely deliuer without grosse deceit and dissimulation Secondly lying is a worke of the old man and that which misbecommeth the children of God and lyers such as giue themselues Col. 3. 9. vnto it are vnregenerate and as yet the children of wrath and subiect to damnation Thirdly they are iniurious to them whom they mis-informe making them to beleeue errors and many times many euill consequents in sue vpon it And therefore the Apostle exhorteth all that are effectuallie regenerate to cast off lying and to speake euery man trueth vnto his neighbour because we are members one of another Eph 4. 25. Vse 1 Instruction to worke vpon our owne hearts so as that we comming also to hate lying God may loue vs for trueth and not haue vs in detestation for falsehood If we cause him to abhorre our lippes for our vntrueths to men he will abhorre our prayers and thankesgiuing and whatsoeuer shall proceede out of our lippes to him And it is not enough to leaue lying in respect of hereafter but to lothe the sinne of it that hath been committed by vs heretofore When Iob knew that his words were displeasing to the Lord though they were few and onely rash and vnaduised Iob 42. 6. and he himselfe by error was deceiued in them he abhorred himselfe and repented in dust and ashes how much more then ought wee to doe it which haue more prouoked God with innumerable false speeches and that knowingly and with purpose of deceiuing and hee doth professe that they haue been and are abominable to him And what though wee haue sometimes kept our selues from blame by telling of lies What though wee haue delighted others and obtained fauour to our selues thereby What though we haue made our gaine and commoditie of it Will all this if this were the winning of all the world be able to counteruaile the high displeasure of God and the losse of his fauour together with the forfaiting of our owne saluation And hereby shall we know that we bee soundlie purged from lying
skins when thornes will take vpon them to be vines when thistles will be figge trees and euill workers haue the place of Prophets then our Sauiour admonisheth vs to looke to our selues and take heede of them Secondly consolation if wee corrupt not others with our tongues but rather vse them to heale the corrupted this declareth that we are neither openly wicked in behauiour nor secretly hypocriticall in heart for a holesome tongue is euermore a certaine note of an vpright conscience Doct. 2 But the righteous c. Though the tongue of the wicked be a deadly weapon to doe hurt yet the knowledge of the godly is a defensiue armour to preserue him from it The medicine which Saint Peter doth prescribe with his caueat to auoide the delusions of subtill seducers doth after a sort make a promise of remedie against them to such as shall carefully receiue it Beware saith he least ye he plucked away with the error of the wicked and fall from your owne stedfastnes But grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ 2. Pet. 3. 17. 18. Reasons 1 First Ignorance is that which giueth entertainement to errors and all sound knowledge excludeth them out of dores Whom doth the foolish woman or folly her selfe call to her feast but such as are simple Whom doth she vtter her minde vnto but to Prou. 9. 16. such as are destitute of vnderstanding And whom doe the lurking corner-creepers so much pray vpon as simple women laden with sinnes and lead with diuers lusts Secondly men of knowledge haue their wits exercised to discerne betweene good and euill betweene light and darkenes betweene the seruants of God and the workers of iniquitie They beare the image of God and therefore know the image of God where it is and see the defects of it where it is not They carrie a light within them whereby they are able to discouer the doctrines of falsehoode which are contrarie to the trueth and the workes of darkenes which are contrarie to holines and therefore can reiect them both Thirdly the sound knowledge of Christians is not onely a shield to warde off all detestable errors and damnable heresies that they seduce not the mind but also a preseruatiue to expell all flattering inticements and sinfull suggestions that they corrupt not the heart And that the holy Ghost doth expressely promise in this booke to euery one that doth loue and labour for knowledge When wisedome entreth into thine heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward things and from them that leaue the waies of righthousnesse to walke in the waies of darkenesse which reioyce in doing euill and delight in the frowardnesse of the wicked Prou. 2. 10 11 12 13 14. Vse 1 Encouragement to vse diligence by all good meanes in all Gods ordinances appoynted to that end to get vnderstanding and righteousnesse since our neede thereof is so great and the vse so good Neither wealth nor wit nor any other thing can stand vs in so good steede for the preseruation of our hearts as these doe For they all without those are treacherous and deceitfull ready alwaies to betray vs and open the dores to let in flatterie and corruption but these haue faithfulnesse and courage and power and constancie to stand for the defence of our soule to the end Though there should come neuer so many bands and armies of Satanicall and hellish hypocrites and euery mans mouth were a a musket or cannon to send out most mortal and deadly poyson yet if we be armed with these graces we neede not to feare them The Antichristian deceiuer cannot illude them that haue receiued 2. Thes 2. 10. the knowledge and loue of the truth The false Christs shall Matth. 24. 24. not deceiue the elect as being protected by Gods power and furnished with holy vnderstanding The diuell himselfe with all Ephes 6. his fierie darts and temptations shall be resisted and driuen backe by those that haue on the breast-plate of righteousnesse and the other pieces of Gods complete armour The Lord Iesus by the sound knowledge of the sacred Scriptures hath alreadie repulsed and turned him to flight and putteth the same weapon into our hands with strength and power to pursue him Conuiction of them that are drawne away by euery iugler and sinfull companion The Iesuites and Seminaries the heretickes and traytors may disgorge their stomackes and vomit vp their venome into their bosomes and they haue neither hand nor heart nor tongue to reiect them but suffer themselues to bee carried to errours to heresies to idolatrie to conspiracies to treasons to rebellions to shamefull executions to fearefull damnation Therefore they were not righteous therefore they wanted knowledge therefore they were naked and destitute of all defensiue armour And here come also to bee taxed as friends to corruption all they that are enuious to vnderstanding and the meanes thereof which thinke it so much the more dangerous to seeke for by how much there are more which goe about to deceiue But this hath been sufficiently spoken of in the sixteenth verse of the ninth chapter especially in the vse Verse 10. In the prosperitie of the righteous the citie reioyceth and when the wicked perish there is ioy IN the prosperitie of the righteous that is when things goe well with thē the citie reioyceth that is the honest and well disposed citizens and countrie men be inwardly glad and outwardly declare their ioy by cheerfull countenance and speeches and other meanes as opportunitie serueth to expresse the same And so doe they also at the death and ouerthrow of oppressours and tyrants and other wicked persons by whose fall the people rise and whose ruine is the repaire of the citie Doct. 1 Good men haue not onely Gods hand to giue them good things but godlie mens hearts to bee ioyfull for them When Mordecai was aduanced the citie of Shushan reioyced and was Hest 8. 15. glad And when the Lord shewed his great mercie on Zacharie and Elizabeth in giuing them a sonne their kinsfolke and neighbours Luk. 1. 58. came and reioyced with them Reasons First the prouidence of God hath the disposing of all mens affections he deriueth their loue and their hatred their liking and loathing to euery one as seemeth best to his owne wisedome And he hath appointed by decree in his counsell by precept in his word and by working of his spirit that godly men shall bee well affected towards the godly and Christians shall bee tender hearted one towards another Secondly they are all members of one bodie and therefore a sympathy and fellow feeling of one anothers state is mutually among them If one suffer all suffer with it if one member be had in honour all the members reioyce with it 1. Cor. 12. 26. Thirdlie it is well knowne
that righteous men will make their brethren commoners with them in their prosperitie When they are aduanced others shall not bee disgraced thereby but honoured when they are inriched others shall not bee impouerished thereby but relieued when they are made mightie others shall not be weakned thereby but supported And so it is said concerning Mordecai that when the royall apparell was on his backe and the crowne of gold on his head that vnto the Iewes was come light and ioy and gladnes and honour Hest 8. 16. Now all this is contrary in the state of harmefull persons when God declareth his anger by casting them downe the people publish their ioy by clapping their hands at them At the least Gods seruants for Gods glorie their owne peace and the publike safetie take comfort in this mercie that is shewed to the Church in taking away such enemies God inclineth their hearts to do this and the crueltie of the enemie hath procured it as the effects of both did manifest at the drowning of Pharaoh and destruction of Sisera Vse 1 Instruction to them that bee desirous to possesse the hearts of honest men that they gaine them by iustice and vpright behauiour by mercie kindnes and goodnes This course will draw their desires to wish well vnto them this will put arguments into their mouthes to speake well for them this will giue them incouragement to further their aduancement this will make their promotion acceptable to them and then desirous of the continuance and increase of the same Now many men desire to be popular but few to be righteous it is easie to affect the greatnesse of Mordecai who was second to the King and great among his people and accepted among the multitude of his brethren but it is hard Hest 10. 3. to follow his goodnes in procuring their wealth and seeking their peace and prosperitie Good liking is not gotten by pompe and power and fauour is not gained with wealth and riches and loue is not commaunded by authoritie and dignitie these may be allured with goodnes but neuer compelled by violence Reproofe of enuious persons that maligne the good estate of godlie Christians they reioyce not at their prosperitie like worthy Citizens but grieue and vexe at it like barbarous aliants Either they labour to keepe them vnder that they shall not rise or to vndermine them that they shall not stand as appeareth in the example of Daniels aduersaries But all is in vaine they shall Dan. 6. be frustrate of their purpose they shall be foiled in their practise they shall be shamed and cursed and plagued for their malitious hearts and mischieuous enterprises They that hate Zion shall all be ashamed and turned backeward They shall be as the grasse on the house tops which withereth afore it commeth forth Psal 129. 5. 6. Doct. 2 The citie reioyceth c. Godly men are the chiefe inhabitants wheresoeuer they dwell They that reioyce at the prosperitie of the righteous are called the citie the place hath denomination from them and it is certaine that neither all nor the most nor in many places the greatest are so wel affected but contrary minded So it is said in the booke of Hester that when the decree was gone forth whereby all the Iewes were proscripted and destinated to death that the citie of Shushan was in perplexitie Who was this citie there but the poore condemned Israelites who from their first comming thither were but strangers and captiues Ahashuerus and Haman were not of the number for they were merily drinking of wine and a great number both in the Court and Citie as it may appeare were glad of their miserie So saith the Apostle to the Rom. 1. 8. Romanes Your faith is published throughout the whole world meaning thereby in all the Churches Reasons 1 First they haue a good estate in their goods and hold their liuings by a right tenure through Iesus being inheritors of the earth whereas none else are so much as tenants at will by any right or warrant from God but meere vsurpers intruding themselues without any allowance into his possessions Secondly all others are aliants in Gods account and only their vnderlings and seruants For so he speaketh of such as hold themselues to bee maisters and commaunders of many others The strangers shall stand and feede your sheepe and the sonnes of strangers shall be your plow-men and dressers of your vines Isai 61. 5. Vse Consolation to them that haue the testimonie of the faithfull and approbation of godly Christians in their behauiour It is as good as if all the towne and countrie did commend them And that was S. Iohns meaning when hee said that Demetrius had a 3. Ioh. vers 12. good report of all men All wicked men would neuer speake well of him or if they should it had been little for his credit but forasmuch as the Apostle testifieth of him and the trueth it selfe also it must needes be that those all men were all good men which knew his goodnes Terror for them that haue the complaint of Gods seruants against them Though they be magnified of the multitude and applauded of neuer so many wicked they shall neither haue true honour nor sound comfort thereby The voices of Christians will carrie the cause and their verdict is that which will cast the faultie if they conuict the Lord will condemne for they neuer agree all to finde any guiltie but where the word of God and his spirit haue first giuen in euidence against them It went hard with Zanecherib when God told him that Zion despised him and Isa 37. 22. laughed him to scorne and shooke her head at him But what cared he for that Did not he despise her as much True it is that he despised her as much but not with so much danger to her His was a vaine foolish absurd and contemptible contempt like paper shot against a strong bulwarke but hers was mightie and effectuall carrying force with it like a Cannon against a weake cottage which will shake it to peeces in a moment Verse 11. By the blessing of the righteous the citie is exalted but it is subuerted by the mouth of the wicked THe meaning is that iust men are very beneficial to the societies of men by their religious prudent and profitable speeches for so the word blessing signifieth in many places and so it is here meant as the antithesis sheweth and so a poore man in aduersitie may as well be an instrument of good to his countrie as a rich man in prosperitie as Salomon testifieth Eccle. 9. 15. On the other side the wicked with his mouth and hurtfull words doth worke mischiefe among whom he conuerseth Doct. By the blessing c. A godly man will alwaies do good to the place where he dwelleth that many shall fare the better for him The land of Iudah found the trueth of this by comfortable experience in the daies of their good Kings and Prophets
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
at the resurrection that sentence shall be Luk. 16. pronounced vpon him which was indited long agoe Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his angels Matth. 25. 41. All this vnlesse he repent is vndoubtedly belonging to him besides the continuall perill of stroakes and iudgements to light vpon his bodie which euery moment may iustly be feared Vse 1 Incouragement to goe cheerefully about the works of mercie since they are so profitable to our selues Some of them seeme to be very chargeable and cannot be performed without expenses yet we gaine more than we giue we receiue more than we lay out we doe good to other mens bodies but make the best match for our owne soules Others seeme very painefull and require both trauell and patience and many be altogether vnpleasant to our nature yet our wages doth counteruaile and ouerpoise all our worke and labour for we cannot put our bodies to so much toyle and trouble in any seruice of Christian loue as we shall obtaine to our hearts delightfull pleasures with rest and peace and ioy and gladnes Consolation to them that are fearefull of themselues and doubtfull of the state of their soules they feele not themselues to beleeue they finde not the pearcing of godly sorrow and therefore they call into question their faith and repentance But are they mercifull men Doe they beare a burthen with the afflicted members of Iesus Christ They dare not say so directly but their owne hearts tell them that they would mourne more with them and doe more for them if they were able Their desires then and willingnes exceede their abilitie and what surer note can there be of true mercie Doct. 2 Rewardeth his owne soule troubleth his owne flesh c. They are the best husbands which best prouide for the good of their owne persons To bee carried with carnall selfe-loue is a vice which is worthie to be condemned to be lead with Christian loue of ones selfe is a vertue which is much to be commended The one draweth a man to wickednes the other driueth him from it to goodnesse the one causeth him to be hurtfull to his neighbours the other maketh him helpefull vnto them the one seruing himselfe sinfully doth vtterly vndoe himselfe the other applying himselfe to the seruice of God faithfully doth procure his owne blessednes for euer When the Apostle would bring an argument that should be perswasiue and forcible and most likely to preuaile with rich men to worke mercie and liberalitie in them he chuseth this That they should lay vp for themselues a good foundation against 1. Tim. 6. 19. the time to come that they might obtaine eternall life It were to no purpose to lay vp onely for children for heires executors or administrators though they were sure to haue children and friends and their children and friends were sure to inioy their possessions but to inrich themselues is truely to be rich and to haue ones wealth personally in himselfe and for himselfe and not onely about him is to he rich in deede Reasons 1 First the current or streame of all the promises and threatnings runneth this way the reward of all obedience and the punishment of all iniquitie tendeth to this purpose Blessings vpon goods and cattell vpon grounds and fruite trees vpon children and familie are but appendances to the substantiall blessings which are conferred vpon soule and bodie especiallie for the eternall state of both And so when curses fall on the outward things of wicked men it is that they may gather weight by the way to presse the heauier vpon their owne persons Secondly though one haue neuer so great plentie of earthly things and abundance of all kinde of prosperitie yet if himselfe be not his owne but destructions what treasure can doe him good What doth it profit a man to winne the whole world if he lose his owne soule Matth. 16. 26. So though one haue neuer so great penutie of earthly things and abundance of all kinde of afflictions yet if he preserue his quicke stocke that is himselfe from being a spoyle to sinne and Satan no creature can hurt him his miserie will droppe off from him his crosses and sorrowes will vanish away and come to nothing Vse 1 Instruction to be diligent in all those meanes whereby we may best benefit our selues with commodities of greatest valew As first to labour for true pietie and religion to be well acquainted with God and his holy word to receiue instruction to haue it in estimation to obey it in constant exercise And hereof the holie Ghost speaketh in the ninth chapter If thou bee wise thou shalt be wise to thy selfe and if thou bee a scorner thou alone shalt suffer Secondly the performance of the dueties of mercie is a gainefull trade for the soule to thriue by it bringeth in good store of comforts for present vse and helpeth men to a stocke of ioy and happines for an other day And therefore our Sauiour doth perswade vs to vse it and giueth vs libertie to make our vse of it Sell that yee haue saith he and giue almes make to your selues bagges which waxe not old a treasure that can neuer faile in heauen where no theefe commeth neither moath corrupteth Luk. 12. 33. It is dangerous and sinfull to hoord vp much gold and to keepe it too long but safe and commendable to heape vp good workes in abundance and neuer depart with them while the world standeth they shall be sure to take no harme and we shall bee sure to want no good Reproofe of them that are frugall and thriftie and neate and husbandly for euery thing but for themselues Their carable is dunged and tilled and sowne their pastures are mounded banked and trenched their trees are pruned their gardens are weeded their cattell are carefully looked vnto and all this while they suffer their hearts to be ouergrowne with sinnes as the wild wast is with weedes and briars there is no fence to keepe the diuell out of their soules they grow like nettles and brambles to be cut vp and cast into the fire Euery one of their horses euery sheepe euery cowe euery swine and pig is in better case then themselues They deale as if they should trimme their haire but wound their head or be heedfull to their nailes but let their fingers rot off or keepe their garments whole but permit their skin to be rent and torne into peeces Verse 18. The wicked worketh a deceitfull worke but hee that soweth righteousnesse shall receiue a sure reward THe wicked worketh a deceitfull worke He is continually practising of some euill which will neuer faile to make his expectation to faile But he that soweth righteousnes which constantly and conscionably is exercised in doing good shall haue a sure reward partly in this life with a competent measure of comfortable prosperitie and perfectly in the life to come with glorious immortalitie The sense will bee the
pronounceth their desires to be good will not his goodnesse bee readie to fulfill them especially his trueth hauing promised the performance thereof Psal 14 5. 19. Terror for vngodly men which haue many sinfull desires in their hearts against Gods glorie and seruices and people Their soules wish nothing seriously but that which God hateth and godly men feare and pray against Libertie for lewdnesse they desire as life those that like not of wicked waies they abhorre as much as death Nothing pleaseth them so well as to heare of the sinnes or sorrowes of professours and nothing grieueth them so much as to heare that wicked persons are either reclaimed from their dissolute behauiour or punished for their shamefull offences Surely these men are not righteous their desires are not good and therefore whatsoeuer is in them or commeth from them is euill and displeasing to God and dangerous and damnable to their owne soules As touching the other clause for the euent of wicked mens hopes see the second doctrine of the tenth chapter and the first doctrine of the eightenth verse of this chapter Verse 24. There is that scattereth and is more increased but hee that spareth more then right commeth surely to pouertie THey that disperse their goods this way and that bestowing them vpon such as are in want and necessitie or otherwise imploying them for the publike benefit of many they that are readie and willing to part with their goods or monie for the relief of such as are in want or necessitie or to any other good vses are said to scatter them and such take the best course to increase them as sowing of corne is a meanes to helpe a man more and more And this he deliuereth with great wisedome and warinesse saying that some are more increased and not all for many scatter vpon dice and cardes and dogges and whores and such like and they may looke to bee stript of all the rest rather then to adde to that which they haue On the other side hee that keepeth in that which he ought to lay out and spareth that which duetie requireth him to spend doth play the euil husband for the impouerishing of his owne estate Doct. True liberalitie and mercie is not an hurt but a furtherance to mens estates Neuer any man was made the poorer by one penie for giuing of many in due manner but diuers haue bin the richer The same rule holdeth in this case as in all other the good gifts of God that the good vsage of them doth vsually bring an augmentation of them So it is to be found in learning and knowledge and in what good thing is it not so to be found we neede not trauell farre for proofe of our point in hand but onely steppe ouer to the next verse following and there wee shall haue a confirmation of the same There we shall see that they which feede others shall be fat themselues for so is the sense and they which are as good streames to send out streames shall haue such supply as that they shall not be dried vp but bee as well able to flow at the euening as they were in the morning and to morrow as much as to day and the next yeere no lesse than in this Reasons 1 First they haue the promise of blessing from God which imploy their substance to the glorie of God and the benefit of his poore seruants which are in want Honour the Lord saith he with thy riches and the chiefe of all thine increase So shall thy barnes bee Prou. 3. 9. 10. filled with abundance and thy presses shall burst with new wine And the Apostle S. Paul giueth as large an incouragement to the Corinthians in the new Testament Hee that ministreth seede to the sower will minister likewise bread for food and multiplie your seed and 2. Cor. 9. 10. increase the fruites of your beneuolence No field is more fertile to sow in then the poore members of Iesus Christ no seede is better then mercie and Christian liberalitie no weather or watering is more seasonabe then Gods blessing no crop of corne is so commodious and profitable as is the reward which God giueth both to soule and bodie Mercifull men procure praises to God to be plentifully offered and prayers for themselues for all good happinesse and therefore how can they but thriue and prosper That reason doth Paul presse in many words to the Corinths that they might know that their liberalitie was not in vaine He will increase the fruites of your beneuolence that in euery sort ye may bee made rich to all liberalitie which causeth through vs thanksgiuing to God 2. Cor. 9. 11. He dwelleth vpon the argument and vrgeth it in euery verse to the end of the chapter Thirdly the mercie of God towards other of his people which are in neede doth often cause mercifull men the more to abound in riches Since their desire is to be helpers of their afflicted brethren their power shall serue to performe it and since they haue begun it so well alreadie they shall be able to doe it better hereafter And for this cause they are promised all sufficiencie in all things that they may abound in euery good worke As it is written He hath sparsed abroad and giuen to to the poore his beneuolence remaineth for euer 2. Cor. 9. 8. 9. He sheweth by the testimonie of the Psalme that their communicating to the poore did not bring them to pouertie that they should be compelled to giue vp giuing but did establish their state that they might continue their beneuolence as long as they liued for so much doth euer seeme to import in this place Vse 1 Instruction to striue against infidelitie which hindreth mens hearts from the cheerefulnes of mercie and staieth their hands from many good contributions and keepeth them wholly from the exercise of liberality They lose by these meanes the opportunitie of much gaine they debarre themselues from that plentie which they might enioy They will not receiue so much good as God will affoord them because their hearts wil not affoord them leaue to beleeue that there is so good a reward prouided for them that affoord reliefe to poore Christians The Holy Ghost in the booke of Ecclesiastes assureth vs that nothing is lost that is bestowed in goodnes He willeth men to cast their bread vpon the waters and after many daies they shall finde it againe It is a kinde of Eccles 11. 1. 2. prouerbiall speech with vs for fruitlesse charges to say I might as well haue throwne my mony downe the riuer But in this case though we seeme to throw our mony or foode into the riuer or sea it selfe wee shall haue it restored with aduantage yea and when wee thinke all is forgotten And therefore he proceedeth to incourage men that they should lay about them and not spare in the exercise of liberalitie Giue saith he to seuen and also to eight Bestow vpon many and when
thou hast done that make not an end but giue to more than thou didst before As if hee should haue said bestow as much seede as thou hast land to lay it on and get as much land as thou hast seede to sow it with But infidelitie can hold no longer in hearing this but out commeth her worthie question How shall I liue my selfe hereafter if I giue away all now who knoweth what hard times be comming Now he stoppeth her mouth with retortion of her owne reason No man knoweth what euill daies may come and therefore wisedome would that we should make prouision for our selues before hand And nothing is surer laid vp then that which is charitablie laide out that will serue for a deere yeere and a rainie day as wee are wont to speake in our prouerbe Reproofe of the follie of miserable niggards who being greedie of getting more know not how to vse that which they haue and therefore take the way to consume all The one halfe of our text is a threatning against them and all the reasons which did confirme the good estate of liberall persons do as much conclude the hard case of pinching neere misers by the contrary They put their talent to no good vse and therefore may daily looke to haue it taken away from them They intitle themselues to the threatnings and curses of the law and therefore cannot auoide the iudgements whereof the stroake of pouertie and needines is one among others Sighes and complaints goe vp to God against them but few prayers and no thanksgiuing at all for them Their beneuolence and goodnes doth not stand the poore Saints in such steed as that the Lord for their sakes should commit any part of his substance to their hands or leaue that with them which they haue fingred alreadie Verse 25. The liberall soule shall waxe fat and hee that giueth plentifullie shall powre forth THese words haue affinitie with the former part of the verse next before and are ioyned to it partly in way of explication and partly in way of illustration And therfore first he sheweth who obtaine that blessing to increase by scattring that is they whose liberalitie beginneth at their hearts and then he declareth the prosperous successe thereof by a similitude from wel-springs which receiue as much water inwardly as they send forth outwardly which if they should faile of issue would also faile of fulnes the waters diuerting their course some other way where they might haue better passage or else infusing themselues in the earth and mould of the adiacent places round about and so make a quagmire The same comparison doth Isaiah vse for the same purpose The Lord shall satisfie thy soule continually in drought Isai 58. 11. and make fat thy bones and thou shalt bee like a watred garden and like a spring of water whose waters faile not Doct. He that expecteth comfort for sound mercie must not onelie applie his hand but his soule to the exercise of well doing That is the seate of loue which giueth life to all good actions and without which in regrad of themselues it is as good neuer a whit as neuer the better For though a man should feede the poore with 1. Cor. 13. 3. all his goods and haue not loue it profiteth him nothing Esaias conditioneth with thē who would haue the Lord to powre forth his mercies and blessings vpon them that they should not onely powre out their foode and victuals but their soules also to the hungrie Isa 58. 10. Reasons 1 First there is required a needefull worke of the soule in this seruice and that is wisedome and discretion So is a mercifull man commended in the Psalmes A good man is mercifull and Psal 112. 5. lendeth and will measure his affaires by iudgement And so is a liberall man described by the Prophet Esaias That he will deuise of Isai 32. 8. liberall things He will meditate where his gifts may best be placed what is fittest to be giuen how much is meete for him to contribute in what manner he should performe it Secondly compassion must be ioyned with it that the helper and the partie holpen may mutually communicate their cases each with other he that is in prosperitie bearing a part of his brothers burthen and he that is in aduersitie receiuing a portion of his neighbours blessings This could Iob truly testifie of himselfe that he vsed to weepe for them that were in trouble and his Iob 30. 25. soule was in heauinesse for the poore Thirdly it must be seasoned with cheerefulnes that it may bee more comfortable to man that shall receiue it and likewise more acceptable to God that will reward it Hereof doth the Apostle admonish the Corinthians to an especiall regard saying As euery man wisheth in his heart so let him giue not grudgingly nor of 2. Cor. 9. 7. necessitie for God loueth a cheerefull giuer Vse 1 Reproofe of them whose soules haue neuer any dealing in doing of good vnlesse it be to peruert all with Pharisaicall hypocrisie and vaine glorie They giue hand ouer head to tagge and ragge without difference of any except they shut out the best and bestow on the worst frowning on them that are the most honest and feeding of them that of all others are the most vnworthie They contribute to good vses with no lesse difficultie than if a distresse of a fine or amercement were to bee extorted from them Commiseration and pitie are meere strangers vnto them their hearts haue no acquaintance at all with them Consolation to poore men that they are not excluded from the grace and blessednesse of being merciful though they attaine not to the state and abilitie of being wealthie Mercie is not placed with mony in the purse but dwelleth with loue and kindnes in the heart He that can mourne with such as doe mourne hee that can pray for them that bee in distresse he that can any way seeke to comfort the afflicted may truly be said to haue a soule of blessing and is of God himselfe esteemed mercifull The successe which mercifull men shall finde for their owne estate hath been alreadie declared in the former verse and therefore in this may be passed ouer Verse 26. He that withdraweth corne the people will curse him but blessing shall be vpon the head of him that selleth corne IT is not vnlawfull to keepe in corne as Ioseph did in the time of plentie to bee prouided against scarcitie and dearth but when we may spare it and others neede it then to with hold the selling thereof in hope to raise the price this tendeth to a common hurt and therefore will cause a common complaint of the people against vs. But on the other side blessing shall be on his head that selleth corne he shall not only haue the good testimonie and prayers of men beneath but the blessing of God himselfe from aboue descend vpon him Prouided that his heart be vpright therein
doing them is the cause why they say them Then they pretend the most obedience when they intend the greatest disobedience and looke for some notable disloialtie from them when they are readie to sweare to be loyall Verse 6. The talking of the wicked is to lie in waite for blood but the mouth of the righteous will deliuer them THese words are not to be vnderstood to meane all sorts of wicked men but such as are malitious and their speeches too of such as they maligne doe principally tend to the insnaring and catching of them and that to their destruction so farre as they can effect it if not by violence vpon their bodies to the taking away of their liues yet by oppression otherwise to the ruine of their estate Now the contrarie is to bee found in the godly who vse their lips as much as in them is to succour such as the wicked lie in waite for either as Pauls nephew did by discouering the practises against them or being suiters for them or cleering their innocencie And this is spoken of their endeuour and not of the euent for that is many times otherwise Doct. 1 Lie in waite c. It is the propertie of violent men to mixe their crueltie with craftinesse Their tongues worke as well as their hands and their hearts and heads giue direction to their tongues and hands and tongues and hearts and heads doe all conspire and combine themselues against poore innocents Such the Prophet complaineth of in the Psalmes He lieth in waite secretly euen as a lion in Psal 10. 9. 10. his denne he lieth in waite to spoile the poore he doth spoile the poore when he draweth him into his net He croucheth and boweth and therefore heapes of the poore doe fall by his might Many deuices deceitfull tongues haue to bring their purposes to passe Sometimes by flatterie or otherwise to draw aduantages from him whom they practise against according as our Sauiour was sundrie times dealt with Sometimes by incensing or Luk. 22. 21. perswading others whose displeasure and power may worke that which themselues could neuer effect as Haman did and Amaziah and Daniels aduersaries also though in another manner Dan. 6. Sometimes by taking opportunitie of the time when it Amos 7. 10. serueth them as Doeg did against the Priests when Saul himselfe was offended with Ionathan for fauouring Dauid Who can reckon all when there are so many and euery day new inuentions of moe Reasons 1 First the diuell is their director and teacheth them what course to take and all the world knoweth and feeleth that hee is both fierce and subtill being a bloodie red dragon for crueltie and hauing seuen heads for craft Secondly their owne studie and exercise hath made them expert and skilfull in their hellish trade and the taste of blood hath made them as hungrie as hounds after it Vse Instruction to auoide as much as wee may both conuersation and conference with them Of receiuing harme we stand in great perill of effecting good we can haue little expectation It is no hard matter for the foxe or lion to make the lambe to feele their wilinesse or violence but it is not easie for the lambe to teach the lion or foxe his innocencie Doct. 2 But the mouth c. It is a note of a good man to haue his good word readie to helpe them that are oppressed There be many that refraine from traducing accusing and intrapping their neighbours which yet goe not farre enough to shew themselues mercifull and righteous there are many that will speake in the praise of godly men free from troubles and molestations and yet declare not sufficient loue to God and his people but here is loue here is courage here is faithfulnes herein they make it appeare that they are not accepters of persons when they applie their wits and tongues and countenance in their places for the defence of harmelesse men that are helplesse In this sense doth the Holy Ghost call vpon men in the foure and twentith chapter Deliuer them that are drawne to death and wilt Prou. 24. 11. not thou preserue them that are led to be slaine Reasons 1 First they are the members of our owne bodie and therefore their communion and neerenesse with vs should moue vs to it Who would not open his lips for a father or brother or friend as did that faithfull Ionathan but chiefly for himselfe Who would not doe his best to shew the equitie of his owne cause Who would not intreate hard to saue his owne head or hand or foote or any other part of him So doe all good men that deale in the behalfe of any iust and righteous person the case is their owne Secondly they are the members of Christ who is head to vs and therefore since he spared not to speake and suffer for vs since he prayed and pleaded and payed euen his owne life and naturall bodie for our deliuerance is it much for vs to bestow our words or to beare a rebuke to deliuer those that haue a place in his mysticall bodie Thirdly it is the way to prouide helpe from God and good men against our owne troubles to be helpfull to others in theirs and the contrarie befalleth them that are slacke and remisse in this dutie Fourthly we doe after a sort make our selues accessarie to the wrongs and iniuries which are offered to the righteous when they either come vpon them by our negligence or fearefulnes Vse 1 Instruction for euery degree to be diligent and carefull in the performance of this dutie Art thou a Magistrate Remember what lesson Salomons mother bestowed vpon him Open thy mouth for the dumbe in the cause of all the children of destruction Prou. 31. 8. 9. Open thy mouth iudge righteously and iudge the afflicted and the poore Art thou a priuate man yet thou maist giue aduice or testifie the truth or solicite friends or at least thou maist call vpon God for them that bee pursued by oppressors Consolation to all good patrones of poore distressed mens causes which take to heart their wrongs and burthens and seeke reliefe and remedie for them They would not so faithfully labour for righteousnesse vnlesse themselues were righteous they could not shew such pitie to good men vnlesse they loued goodnesse and God loued them for effectuall compassion and mercie is neuer found in any that is not vnder mercie 2. To them that haue enemies lying in waite for their blood if they be innocent and godly the Lord will stirre them vp friends that will fauour their cause and stand in their defence Some Iob or other wil deliuer them though they be poore and fatherlesse and haue Iob 29. 12. none to helpe them Or if there be none that fauour them at the bench yet there be that will obtaine fauour for them from heauen The prayers of Gods people ascend vp to Gods presence for his helpe and those mouthes preuaile mightily that seeke
occupation and is idle as they are is destitute of vnderstanding playeth the foole and shall feele the smart and paine of it The opposition is he that tilleth his land is wise and shall bee satisfied with bread but he that followeth the idle or is idle for that is the meaning is destitute of vnderstanding and shall bee filled with pouertie So is the supplie made Chap. 28. 19. Doct. 1 The exercise of husbandrie is a good and commendable vocation He singleth it out as a paterne or ensample of all the rest that if men labour in any worke that is no worse than that they shall be sure that no exception can iustly be taken against it Many exhortations tend to it as Prepare thy worke in the field Prouerbs 24. 27. Many reproofes and threatnings tend to it as The slothfull will not plow because of winter and therefore he shall begge in summer Chap. 20. 4. Many promises of blessings are to that purpose as Thy barne shall be filled with abundance Chap. 3. 10. Reasons 1 First it is the most ancient of all trades God himselfe assigned it to Adam and Adam made choise of it for his eldest sonne It is as much voide of guile and deceit as any and very profitable and commodious The labour of men is for good vse in it and the labour of beasts is gainfull as he saith Where none oxen are the crib is emptie but much increase commeth by the strength of the oxe chap. 14. 4. And in that respect there is a promise made vnto them that they shall haue a part in mans plentie and fare the better by mans welfare The oxen and the yong asses that till the Isai 30. 24. ground shall eate cleane prouender which is winowed with the shouell and the fanne It is necessarie both for Prince and subiects and all sorts of people The abundance of the earth is for all and the King consisteth Eccle. 5. 8. by the field that is tilled Some can liue without flesh and many without fruites and more without fish but none without bread The Aegyptians were not without fruits and fish in the yeeres of scarsitie as it is probable nor Iacob without cattell as it is certaine and yet through want of corne they were all in danger to perish Vse 1 Incouragement to them whose trauell is in it that they worke cheerefully They are of as good note with God for their seruice if they be faithfull as others whose trades are more gainfull and better esteemed among men The Merchants and Goldsmiths and Iewellers and others of such places are not so often mentioned in the Scriptures as they be nor animated with so many consolations as they are the grand promises for blessing on their labours is made to them in speciall and the rest must deduct their comforts from thence by proportion Reproofe of them that disdaine this calling scorning to be of it or to put their children to it as accounting and calling them hindes and clownes and peasants and contemptible persons that be of that profession It is a righteous hand of God vpon vs that tillage is so much decaied because it is no better regarded and that there should bee so much detracted daily from the imployment of men because there are so few men that are willing to be imployed in it Notwithstanding it is their great sinne as may appeare by the premisses which doe what they can for their parts to defraud the land of so ancient honest profitable and necessarie a trade and vocation Doct. But he that followeth the idle c. They that dispose themselues to idlenes shall neither want example nor companie in it They shall haue al inticements and allurements to draw them to it and hold them in it so soone as they haue any inclination that way They shall not be the first inuentors of that trade but others haue vsed it before them and diuers will practise it with them They shall finde the ice broken to them and a path beaten out for them and all inducements to bring them into the snare Reasons 1 First there are very many that are giuen to this finne as may appeare by the manifold admonitions rebukes and threatnings to them that liue in it It is a sure rule to bee obserued that when the holy Ghost doth deale often and largely against any euill it is such as is heinous and dangerous and many are subiect to it Secondly they are sociable and delight in companie and take pleasure to be diuers of them together Experience confirmeth this and maketh it apparant and manifest How many doe sit together at drinking and quaffing and surfetting how many doe flocke together to vaine playes and idle sports and pastimes How many were wont to swarme together euery where as in sundrie places they do still in that detestable course of wandring and rogishnesse It may seeme to haue been no delightfull habitation to liue in want and penurie and disgrace in a solitarie wildernesse and yet that was haunted by them according as Iob testifieth They were chased foorth from among men they shouted at Iob 30. 5. 7. them as at a theefe They roared among the bushes and vnder the thistles they gathered themselues Thirdly they poyson each others heart when they come together with such speeches and exercises as they are not easily reduced to any vertuous behauiour afterwards Vse Admonition to looke to our selues and our people that the contagion of the societie perswasions or examples of vnthriftie persons bring not either vs or ours to ioyne with them or be like vnto them Seeing the number of them is so great our watchfulnesse must be the more that if wee may we shunne their companie if we may not yet to take a preseruatiue that we be not infected by them Let this be remembred that though their number be great yet there are none of them wise and though they are presently full of mirth yet they will not long be full of wealth and as they free themselues from the paines that other men take so they debarre themselues from the plentie which others enioy and fall into that want which others escape Doct. 3 Is destitute c. Euery idle person is foolish Though some of them haue knowledge and that more than the greater part of them that be laborious and diligent yet God will not vouchsafe it the name of vnderstanding nor themselues the credit to bee called wise men The same that he affirmeth here he doth stand to and iustifie in another place repeating againe the selfe same words I passed by the field of the slothfull and by the vineyard of the Prou. 24. 30. man destitute of vnderstanding And the consequence doth also argue as much when he sendeth him to schoole to such a simple Mistrisse to be taught saying Goe to the Pismire O sluggard behold Prou 6. 6. her waies and be wise Reasons 1 First true wisedome is neuer separated from faithfulnes in ones
Elias Elisha and our Sauiour himselfe and he that is alwaies altogether destitute of this doth prouoke God to bee angrie with him for want of zeale and hatred of sinne But it is a passionate anger that is here reproued which is not a power of the soule but an impotencie He that conceiueth the other is an agent and doth a seruice to God but hee that is moued with this is a mere patient and sinne hath in that case preuailed against him Now it is said that a foole will be knowne the same day that is suddenlie and speedily as soone as he is prouoked he will shew it by outcries reuilings or threatnings or other such like signes of choller But a wise man so farre as his wisedome worketh and his naturall corruption and infirmities breake not out will hide shame that is will suppresse his anger and passe by the iniuries offered to him and not disgrace himself by returning reprochful speeches to him that hath done him the wrong Doct. They much be wray and lay open their folly that are giuen to be hastie to anger God did see it before within but now men shall also discerne it without that which formerlie did lurke in the soule will breake out by this into sight It will shew it selfe in their countenance in their gestures in their words in their actions And therefore it is said that the discretion of a man deferreth his anger and his glory Prou. 11. 11. is to passe by an offence Reasons First the originall and roote of this rash and hastie anger is sinfull and euill it proceedeth from the corruption of nature it is the worke of the flesh and a limbe of the old man Gal. 5. 20. Col. 3. 8. That holy anger against sinne and Gods dishonour doth not come so easily nor is so readie at hand that must be labored for and obtained by prayer and other godly exercises and when there is cause of it our flesh is very vnwilling to entertaine it Secondly more specially pride and a hie minde that disdaineth to beare any indignities doth kindle it and cause the flame thereof to breake out so violently Thirdly for the manner thereof it is inconsiderate and without all iudgement taking those to be enemies that are friends and those to be offences that are kindnesses and those offences to be the greatest that are the least and that to deserue much blame and punishment which is to be passed by with silence Fourthly the effects of it are daungerous as S. Iames saith that the wrath of man worketh not the righteousnesse of God Iam. 1. 20. And this scripture that he that is hastie to anger committeth follie yea exalteth folly Prou. 14. 17. 29. as shall bee shewed more particularly in that place And our Sauiour that hee that is angrie with his brother vnaduisedly shall bee culpable of iudgement And he that shall raile with all and call his brother foole shall be punished with hell fire Mat. 5. 22. Vse 1 Instruction to vse meanes that our hearts may bee stored with the wisedome which is from aboue that is peaceable and gentle Let vs not rake in the sinke of others mens faults to annoy our selues with the vnsauorie smell of them and therewith to be defiled and made as vnsauorie to others Hee that will take all aduantages of wronges done to him shall wrong his owne name with infamie and he that couereth the shame of others in priuate iniuries doth actually publish his owne praise as the holy Ghost saith It is a mans glorie to passe by an offence it is his honour to cease from strife Pro. 19. 11. 20. 3. Consider how amiable and louely a grace this mildnes this meekenesse this long sufferance and forbearance is it declareth wisedome it winneth credit it draweth loue it pearceth their hearts if any thing can that are so spared it bringeth comfort to our owne soules for the assurance of Gods mercie in pardoning of our sinnes Reproofe of them that for credites sake because they would not be counted fooles will rifle into euery word that is spoken and euery action that is done against them And so to auoide the name of fooles they will doe the workes of fooles and to haue the reputation of wise men they will practise that which is contrarie to wisedome they will shame themselues in desire of honour and bring contempt vpon their owne heades in hope to be much regarded When they shew themselues much displeased it seemeth to them that they are much feared and indeede they are much despised great heate with offer of reuenge they thinke will be imputed to great courage and magnanimity but God and wise men ascribe it to folly and debilitie It is a certaine rule of truth that he is most valiant that is most patient and so getteth Rom. 12. 21. the victory that ouercommeth euill with goodnesse And no conquerer is so mightie as he that subdueth his owne passions and distempered affections For so doth the Lord himselfe who is the fittest vmpiere in this and all other causes set downe his award He that is slow to anger is better then the mightie man and hee that Prou. 16. 32. ruleth his owne mind is better then he that winneth a citie Verse 17. He that speaketh trueth will shew righteousnesse but a false witnesse vseth deceit HE that speaketh ordinarily in his common speech that which is true will shew righteousnesse that is will carie himselfe iustlie and further righteousnesse with his testimonie when hee shall bee publikely called thereunto But a false witnesse a false man becomming a false witnesse will vse deceit will make a shew of trueth and peraduenture vtter some part thereof but with such craft and cunning as shall be contrarie to righteousnes and hurtfull to any good cause Doct. 1 He that speaketh the trueth c. They that vse not their tongues to the trueth in priuate can hardly be brought to deale truelie in publike There must be as well a trayning of that to make it fit for equitie and iustice as of the hands and other parts of the bodie to make them skilfull in handling a weapon and bearing of armes and doing of other feates that belong to a souldier As no man is meete to be made a publike person and to be called to eminent place either of magistracie or ministerie that hath not before declared his worthinesse by shewing forth those vertues and excellent qualities which the holy Ghost prescribeth in the scriptures so likewise is not any competent for any worke that is publicke vnlesse his former conuersation vpright and honest commend him vnto it but least of all if the contrarie be found common and ordinarie with him The rule which our Sauiour giueth in another case will hold as firmely in this Hee that is faithfull in the Luk. 16. 10. least he is also faithfull in much and he that is vniust in the least is also vniust in much Reasons First the mouth
if we doe not onely forbeare to lie but bee vtterly vnwilling that any other should tell a lie for vs. For that is the note of a righteous man that he hateth lying words as well as Prou. 13. 3. forbeareth to speake them And they shall bee shut out of the kingdome of heauen together which loue and which make lies Reuel 22. 15. Consolation to them that loue the trueth and exercise it the same God that hateth liers so deadly is as well pleased with true men that affect and practise that which he loueth so dearely Be it therefore that they are maligned for saying that which true is and hast not onely purchased euill will but hard dealing and that at their hands which seeme to be able to beare downe all before them yet know and remember that God maketh account of thee for thou art his delight and those that bee his fauourites shall find his fauour effectuall against all aduersaries for safetie and protection Doct. But they that deale truely c. That trueth which is acceptable to God consisteth both in speaking and doing Nothing can please him but the image of that which is in him and the streames which flow from him as doth this reall and operatiue trueth and not that which is verball and in word onely This is testified of the Lord Iesus Christ the deerely beloued sonne of God who is proposed to vs for a perfect example to imitate that he did no wickednesse as no deceit was found in his Isa 53. 9. mouth Reasons 1 First his word in many places doth commaund both and that equally and no where doth dispence with the want of either Secondly his spirit doth infuse both and that inseparablie and maketh euery man that hath attained to the one to be able to vse the other That which S. Iohn setteth downe in a more generall manner doth strongly confirme this particular point If anie man sinne not in word he is a perfect man and able to bridle all the bodie His meaning is not that some bee absolute without sinne in word and perfect without infirmitie in goodnes but that many be gracious without sinfulnesse though they haue their slips in speeches and sincere without wickednes though they haue their frailties in behauiour Thirdly both are infallible and essentiall fruites of regeneration and the Apostle doth perswade vs thereby to declare our selues to be of the number of the saints and faithfull saying Cast off lying and let him that stole steale no more Ephes 4. 25. 28. Fourthly both are required of them that would know and manifest themselues to be naturall members of the Church in this life and inheriters of saluation in the life to come Lord saith Dauid who shall dwell in thy Tabernacle who shall rest in thy holy Psal 15. 1. 2. mountaine He saith God that walketh vprightly and worketh righteousnes and speaketh the trueth in his heart Vse 1 Instruction 1. if we would haue the constant credit of honestie among men or the comfort of it in our owne soules or the allowance of it in Gods presence that wee bee not more smooth in words then faithfull in workes that men may not more beleeue vs to be true in speeches then the Lord shall discerne vs to bee trustie in actions Not to be ouerhastie to receiue their reports whom we are able to conuince of vnfaithfulnes in behauiour If God giue vs a caueat to looke to them and beware of them if he commend none to vs for credible but such as are righteous why should wee set light by his certificate and be credulous to hearken to sinfull persons especially sithence of all others they are most readie to fill mens eares with pernicious and hurtfull informations Verse 23. A prudent man concealeth knowledge but the heart of fooles publisheth foolishnesse A Prudent man he that is of good discretion and hath learned to be wary and circumspect concealeth knowledge not that he shutteth it vp altogether without any vse or benefit of it to others for that were contrarie to the profession which the Prophet maketh of that wherein euery godly man ought to follow him I haue not hid thy righteousnesse within my heart but I but I haue declared thy trueth and thy saluation I haue not concealed thy mercie and thy trueth from the great congregation Psal 40. 10. And that were contrarie to the testimonie which is giuen of wise men chap. 15. 7. The lippes of the wise doe spread abroad knowledge But he will obserue all good circumstances of speaking that it be in time and place when good opportunitie doth require it and good effect is like to bee wrought by it And contrariewise the heart of a foole which leadeth his tongue for guide it doth not doth set the tongue on worke either to vtter bad matter or that which is good in bad manner that euery man may see the folly which is in it Doct. It is not good for any man to speake as much and as often as he can but as often and as much as he ought Many wise sayings and sentences are inserted by the spirit of God into this booke to teach men how to be heedfull for the obseruation of this rule As when it is said that the tongue of the wise vseth knowledge aright Chap. 15. 2. And that a foole powreth out all his mind but a wise man keepeth in till afterwards Chap. 29. 11. Reasons 1 First this sparing of speech when men reserue themselues for fit occasions and only vtter that which serueth for vse doth giue a cleere testimony of a minde that is stored with vnderstanding and iudgement And this reason our text in hand doth offer vnto vs when it is said that a wise man hideth knowledge as a foole on the other side doth exercise the contrarie Wee deeme them not the most thriftie husbands and wealthiest men that will looke vp nothing in their coffers nor keepe any thing close in their purses but carrie al their monie in their hands and shew it to euery commer by and so doe they that haue no more matter within their hearts then all the standers by shall heare their lipes deliuer Secondly it is a point of humilitie to bee silent in modestie as pride and conceitednesse maketh men desirous to heare themselues speaking Thirdly their words are so much more desireable and better accepted as they are rare and few and seasonable How good is a word in due season saith the Scripture And a word spoken in his Prou. 15. 23. Prou. 25. 11. place is as apples of gold vpon pictures of siluer The ointment that is close kept in a boxe wil yeeld a sweter sauour when it is powred out then that which is continually open And wine fresh from the vessell hath a better relish then that which was drawne long before there was neede of it or any to drinke it Vse 1 Instruction to learne moderation and keepe measure in speaking vnlike to them that
for redresse of wrongs at his hands Herod thought that it would be too late for all the friends which Peter had to minister helpe vnto him when hee had clapt him vp in so sure a prison But hee remembred not how swift the godly be to prayer and how soone a prayer can come to God and in what readines God hath his Angels and what speede an Angell can make to succour them that are in danger Yet this is not the greatest comfort of Gods afflicted seruants but this that the Lord Iesus Christ is infinitely more righteous and mercifull than any man or all men possiblie can be and he will vndertake their cause and either minister help to their state or grace to their soules to beare their troubles till the fittest time of freedome from them He will preserue them from sinne and Satan which lie in waite for their eternall destruction The spirit of God is large in one of the Psalmes in setting foorth the tender care which he hath of his people He shall deliuer the poore when he crieth the needie also and him that hath no helpe He shall be mercifull to the poore and needie and shall preserue the soules of the poore He shall redeeme their soules from deceit and violence and deare shall their blood be in his sight Psal 72. 12. 13. 14. Verse 7. God ouerthroweth the wicked and they are not but the house of the righteous shall stand VVHen the state of the vngodly which are not Gods chosen changeth from prosperitie to aduersitie it seldome staieth till they be vtterly destroyed both themselues their houses This word are not signifieth a slaughter and killing as it is spoken of the murdering of the infants by Herod Mat. 2. 18. Ier. 31. 15. But here is more vnderstood than the losse of naturall life and that is the perdition of soule and bodie And yet not the extinction of either for the soule shall neuer vanish away nor the bodie for euer they shall not finde so much mercie at Gods hands Their being shall not cease but their comfortable and well being They shall be euerlasting euerlastinglie to beare the burden of Gods wrath and to suffer the vnsufferable torment of death and damnation But the house of the righteous that is he and those things which appertaine vnto him shall bee preserued from being ouerthrowne to ruine Doct. They that will not keepe themselues from wickednesie cannot keepe themselues from desolation They may rise but not stand for vnlesse they fall to repentance they shall be made to fall to destruction They may grow great but for a small time for they will soone bee brought to nothing The prophet thought too well of their state at the first as though they had bin in better case then any other men but he conceiued as hardly of it at the last when he had seene their end in the sanctuarie and deemed them of all to bee most miserable Surelie saith he to the Lord thou hast set them in slipperie places and castest Psal 73. 18. 19 them downe into desolation How suddenlie are they destroyed perished and horriblie consumed The Scriptures flow with testimonies and similies to declare both the certaintie and suddennesse and grieuousnesse of their decay as the withering of plants the putting out of lights the vanity of dreames the vanishing of smoake and many others to the like purpose Reasons 1 First they haue all the threatnings of God against them and euery threatning sendeth forth many curses and euery curse bringeth many plagues Secondly their owne deserts which in respect of any creature are infinite doe draw vpon them iudgements and miseries that are in explicable Thirdly the loue and trueth of God to his owne seruants will not permit a perpetuall prosperitie to his enemies By this hee perswadeth them not to faint in their owne afflictions because a reward remaineth for them and their end will be peace By this he perswadeth them not to fret at wicked mens successes because Psal 37. 38. there remaine punishments for them their end is to be cut off Vse 1 Admonition to sinfull men to tender their loue more that pitie them and desire that their case may be better If others tremble at their fall that is comming which yet neither feele the paine nor be in the perill thereof is it wisedome for them to cast off all care of themselues and onely picke quarrels against them that seeke their safetie When their wound is incurable they will wish that they had better regarded the plaister and the hand that applied it When the disease is remedilesse they will rue the reiection of the medicine and physition When hell shall haue them in hold they will bewaile the refusall of their friendship that would haue directed them to heauen It was good counsell of Philip and well followed of Nathaniel when hee perswaded him to come Ioh. 1. 46. and see whether Iesus were not the Christ And it was an indulgence of Christ to Thomas to helpe his faith in his resurrection Ioh. 20. 27. by the senses of sight and feeling but for matters of punishment and damnation it is good to goe from them and not to come at them to heare Gods testimonie and not to see it fulfilled vpon themselues to beleeue the trueth of that which is spoken and not to feele it by their owne experience Consolation that sinfull men shall not alwaies be molesters of the godly because they shall not alwaies be They shall not continually ouershadow the faithfull because they shall not stand continually Though their shew bee great now and terrible to Gods people yet their change will bee greater and fearefull to themselues He will speedilie ouerturne them and all their power of hurting shall be taken from them Now their rootes are low their toppes aloft and braunches broad and thereby ouer-droppe all that is vnder them then must their toppes come downe and rootes rise vp and all their braunches wither Now they are vessels that are full of power and wealth and malice but then must bee there a transposition the bottome must bee vpward and the brimmes must bee downeward and all their fulnesse be shed on the ground like water The ground of this comfort is neither vaine nor weake for God himselfe doth vrge it as a forcible reason to confirme the hearts of his people Feare thou not saith hee for I am with thee bee not affraide for I am thy God Behold all they that prouoke thee shall bee ashamed and confounded they shall be as nothing and they that striue with thee shall perish Thou shalt seeke them and shalt not finde them to wit the men of thy strife for they shall be as nothing and the men that warre against thee as a thing of nought Isai 41. 11. 12. For the firmenes of the righteous man and of his house see chapter the tenth vers 2. 25. Verse 8. A man shall bee commended according to his wisedome but
the froward in heart shall be despised AS euery one is more wise and godly so shall hee haue more true praise and honour Sometimes and very often the wicked shall commend him commonly the righteous and alwaies the Lord himselfe but most of all at the last day before all men and Angels as our Sauiour telleth vs in the fiue and twentith of Matthew Contrariewise the froward in heart such whose hearts reiect all good instructions and graces shall bee despised and brought to contempt among men in this life or their faults breake out after they are dead or bee manifested before all the world at the day of the Lord. This is the opposition Hee that is vpright of heart shall be commended for his wisedome but hee that is froward of heart shall be despised for his follie Doct. They that are not voide of vprightnesse and wisedome shall not be destitute of praise and honour Though some be blind that they cannot discerne of their vnderstanding and graces yet others haue their eie-sight and behold them Though some be dumbe and will not speake of their vertues yet others haue their lippes opened to commend them Though some be malitious to carpe at and depraue them yet others be faithfull to giue them their due testimonie Neither is it a thing incident to some few as though it belonged onelie to principall men and great personages but to all of euery place that are therewith qualified both hie and low both puissant potentates and meane bondmen and seruants There is no exception or limitation of degrees when it is said that the wisedome of a man doth make his face to shine And seruants could not adorne the Eccl. 8. 1. doctrine of God if grace and godlinesse did not also adorne and beautifie them Tit. 2. 10. Reasons 1 First God himselfe testifieth for them and that is sufficient for their commendation for hee is not allowed that praiseth himselfe nor whom the world praiseth but which is praised of the Lord. Secondly he hath all mens hearts and tongues in his hands to make them to thinke well and speake well of those whom hee would haue to be in credit He appointed that cursing Balaam to speake for his people and blesse them when he came of purpose to cast out imprecations against them He compelled Saul with his lippes to cleere Dauid and to pronounce him iust and innocent when he had his weapons in a readines to punish him as a rebell Thirdly their owne amiable and louelie behauiour allureth the liking of men towards them and obtaineth their good testimonie of them This wisedome that is from aboue this heauenly wisedom which the spirit of God worketh is first pure then peaceable Iam. 3. 17. gentle easie to bee intreated full of mercie and good fruits without iudging and without hypocrisie The sight of these graces the very report of them doth winne mens hearts and draw their affections to those that exercise them and much more when they feele the fruite and benefit thereof to themselues Now where wisedome is wanting and follie is flowing where meekenesse is a stranger and frowardnesse a commander what is to be looked for but reproach and contempt Are the poorest seruants and handmaides commended on the other side then the wealthiest Lords and Masters are despised on this side Doth the Lord praise all such as be godly wise then doth he disgrace all those that be sinfully foolish Doth hee deriue mens testimonies and fauours to those then will he draine and draw them away from these Is soft and gentle and mercifull behauiour a meanes to procure the good will of men then sowre and churlish and cruell demeanour will prouoke their offence and displeasure Generally that which God spake concerning Elies house holdeth true to all of both sorts Them that honour me I will honour and they that despise me shall be despised 1. Sam. 2. 30. Vse 1 Reproofe of them that loue nothing so much as praise for they are as desirous of it as Pharisies and yet nothing lesse than wisedome nor practise any thing so much as follie Doe they thinke that the dunghill of wickednesse is a fit mine to digge honour and credit out of Doe they thinke that the puddle water of pride and wantonnes and vanitie will make them beautifull to the eyes of men of vnderstanding Doe they thinke that the filth comming out of the sinke of quaffing and gaming and swearing and sinfull exercises will send out a sweete sauour of reuerend estimation Nay their kind friend follie hath much abused them and yet for her sake they will still illude themselues also Good men pitie them and bad men deride them the tongues of most despise them the hearts of all condemne them Consolation to them vpon whom the Lord hath multiplied the gifts of Christian knowledge and wisedome Though all countenance should seeke to discountenance them though all wits should set themselues on worke to inuent their disgrace though all tongues should be sharpened to cut downe their credit though all the vngodly Oratours in the world should be turned into one Tertullus against them yet they should nothing preuaile the praise that God putteth on they cannot pluck off they may as well stay the starres and planets from shining as take away the brightnesse of grace and wisedome Verse 9. He that is despised and is his owne seruant is better than he that boasteth himselfe and lacketh bread HE that is despised that is of meane estate for which the foolish proud worldlings commonly haue men in contempt and is his owne seruant that is industrious and diligent by labour to prouide himselfe of things that bee needfull and so euer they may truly be called their owne seruants that are faithfull in another mans seruice is better than he that boasteth himselfe that is which standeth vpon his reputation and yet lacketh bread hath little or nothing to maintaine himselfe withall for bread is put here for all manner of necessarie prouision Doct. They deale with best discretion that yeeld themselues to a low state when God calleth them to it It is the propertie of fooles either to rage at pouertie when it commeth vpon them or to brag against it or to fall down vnder it whereas wise men will beare it with patience and stoope to it in humilitie and yet resist it with great diligence It was a grace that the Scripture commendeth in Iacob that notwithstanding the honour and worthinesse of his father Isaack and grandfather Abraham yet when he could no longer bee in safetie from his brother Esau in his fathers house he betooke himselfe to bee an hireling to his vncle Laban in another countrey It was a vertue very eminent in Moses that being trained vp in his youth like a Prince in the Court of a great King he could debase himselfe in his middle age to be a sheepheard to a stranger of farre inferiour place and degree And it was the praise of Naomi