none much lesse to be fierce and churlish and boisterous to them that are good But if they bee yoked with those of the other sort their miserie is a good motiue to send them to God to seeke his helpe and more to labour to please him themselues that he may make their wiues to be better vnto them For if it be in his hand before marriage to make them godly and to prepare them for his seruants it is as much also in his power to conuert them afterwards which if he doe not yet they shall haue more strength to beare the burden with greater ease Reproofe of their sinne and follie that like nothing lesse nor labour against any thing so much as to haue their wiues to bee religious and godly They more hate pietie and grace then they loue beautie and wealth and would sooner chuse one of no substance then of great goodnes But indeede they are not driuen to that extremity it is no difficult matter to many that haue great riches to be of little sanctification and therefore they haue their desires double satisfied in getting wealth wickednes together How many doe we daily see that withhold their wiues from all good meanes of godlines that disswade them discourage them and sometimes by strong hand restraine them from comming to the preaching of Gods holy word whereby their soules might be instructed How many teach their wiues pride and straine themselues beyond their abilitie to maintaine them in garishnes How many doe bring their wiues into such company and to such exercises as infect their eyes and eares and tongues and heart and euery sense with lust and wantonnesse Is it not righteous from God that these husbands should bee plagued with the lauishnes and stubbernesse and whorishnesse of their wiues which haue so poysoned their soules and drawne them to such lewde and sinfull behauiour Verse 5. The thoughts of the iust are right but the counsels of the wicked are deceit GOdly men are not altogether voide of thoughts that are not right and allowable sometimes Sathan casteth in matter to turne them out of the right course sometimes their owne flesh will play it part and stirre vp desires of commoditie and praise and pleasures and such like in them but these are as the muddines that may be for a time in a good fountaine that is troubled these they allow not these they resist and iudge themselues for and therefore God taketh notice only of those that are good tending to his seruice and glorie their owne saluation and the benefite of their brethren On the other side the counsels of the wicked that is their deuises plots and purposes in themselues for they are here rather the worke of the mind then of the tongue and opposed to the thoughts of the godly are deceit tending either to the circumvention and wronging of others or to the cloaking and hiding of their owne sinfulnesse Doct. The godly differ as much from the wicked in inward cogitations and purposes as in outward conuersation and practise At the first creation man was made to excell the bruite beasts more by the reason and gifts of the soule then by the fashion and shape of the bodie and at the second a Christian is made to excell sinfull men more by the holinesse and working of the soule then by the actions and workes of the bodie This caused the Apostle S. Paul to vrge the Ephesians with so earnest an asseueration and attestation that hereby they should cleere their regeneration vnfalliblie and put it out of all doubt and question This I say and Ephes 4. 17. testifie in the Lord that yee henceforth walke not as other Gentiles walke in vanitie of their mind hauing their cogitations darkned c. And Isaiah commeth to speake of some specials and sheweth what a contrarietie there is betweene their thoughts and meditations The heart saith he of the niggard will worke iniquitie he deuiseth euill counsels to vndoe the poore with lying words but the liberall man will deuise of liberall things and will continue his liberality Isa 32. 6. 7. 8. Reasons 1 First the one sort are led by the word and spirit of God and therefore will thinke of such things as they worke in them and perswade them vnto the other are led by the flesh and Sathan and therefore will thinke of such things as they suggest Secondly the hearts of the one are replenished with Christian loue and therefore they will meditate how they may best exercise it in doing good and the other are possest with selfe-loue and they will deuise how they may serue their owne turnes though with neuer so much hurt and mischiefe Thirdly the treasures of the one are in heauen and therefore their hearts are there and their thoughts are taken vp about heauenly things and the happines of the other is in earth and sinne and therefore they are alwaies pondring of earthly and sinfull matters Fourthly the heart and purpose is the roote from whence the actions spring and receiue their life and therfore good men could not performe so many good seruices and haue them so well accepted of God and the wicked would not fall into so many foule sinnes and be so much hated of him vnlesse they had contrarie mindes and affections the godly holy and righteous and the wicked impious and deceitfull Vse 1 Instruction to examine and trie the state of our soules by this rule let ws consider not onely what we haue done and how men conceiue of vs but with what mind wee haue performed euery good dutie and how the Lord doth esteeme of vs. He trieth the raines he searcheth the heart hee looketh vpon the purposes and desires That which no creature seeth or taketh knowledge of he praiseth and rewardeth that which the world admireth and magnifieth he hateth and abhorreth So our Sauiour told the Pharises Yee are they which iustifie your selues before men but God Luk. 16. 15. knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God Reproofe of them that turne their hearts loose permitting their thoughts to straggle whithersoeuer they will at their pleasure and thinke it safe to satisfie themselues in filthie lusts in proud imaginations in bitter grudgings and in diuers idle vaine and foolish conceits It is accounted by many for a part of mans libertie that thought is free but they that take that libertie are brought into the most grieuous seruitude to become slaues and bondmen to those free thoughts Now if deceitfull counsels conuince men to bee euill as the Scripture saith they doe what can the Papists say for themselues why they should be reputed good Did euer any kinde of people lay their plots for greater mischiefes Did euer any seeke to act their purposes with greater falsehood and treacherie What fidelitie is to bee found in their words in their protestations in their solemne oathes They say many things which the purpose of not
beginning of the world stood and continued in the state wherein they were first made that depriuation which is in the nature of any of them proceeded not from themselues but from the fall of man which hath not only deformed himselfe but distempered euerie thing about him and the cause why they haue not knowledge and vnderstanding is that they are not capable of it but wicked men are wholy degenerated from their originall excellencie and haue defaced the image of God in their owne soules They haue lost their iustice and fallen to vnrighteousnesse they are depriued of holines and become prophane all sound vnderstanding is gone and nothing is in them but ignorance of Gods holie will and of the mysteries of saluation And therefore Ieremy saith that euery man is a beast by his owne knowledge And Ierem. 10. Zophar in the booke of Iob proceedeth further and sheweth what kind of beast he is most like Vaine men saith hee would bee wise Iob 11. 12. though man borne that is in his owne estate not regenerate is like a wild asse colt Secondly euery dumbe creature according to his kinde performeth the will of God without any resistance Whereas wicked men rebelliouslie doe striue against their maker and contemptuously transgresse his commaundements Thirdly the vile estate and miserable condition of gracelesse men how great soeuer doth make it appeare that the Lord preferreth them not before contemptible beasts because at the least their end will be as bad as the worst of theirs And this doth God himselfe declare in the Psalmes Like sheepe they lye in the graue Psal 49. 14. 20 death deuoureth them Man is in honour and vnderstandeth not he is like to beasts that perish They lie in their graues as the carcases of rotten sheepe in a ditch and death maketh a pray both of their soules and bodies as crowes and kites and rauens and dogs do feede vpon carrions Vse 1 Instruction not to satisfie our selues in this that hauing speech and reason we go beyond all fishes birds beasts and all creeping things vnlesse also by grace and spirituall gifts we goe beyond all vnregenerate men To acknowledge with thankfulnesse the great fauour and goodnes of God towards vs when hee hath transformed vs into the shape of Christians and the Image of his owne sonne that we may be acceptable to him Doct. 2 Neither beautie nor other outward gifts doe any good to the owners that are destitute of wisedome All ornaments can neuer make a foole to be comely no more then a silken coate can make an Ape to be manly or a sweete bath can make a blacke Moore beautifull If wisedome be wanting we may truely say with Salomon Vanitie of vanities and all is vanitie Eccl. 1. 2. Reasons 2 First the person of the man commendeth all outward things and onely grace and wisedome make his person commendable And in this sense it is said in the booke of Ecclesiastes that it is the wisedome of a man that doth make his face to shine Nothing but sound vnderstanding and holy behauiour can possibly make either Eccl. 8. 1. man or woman to be estimable and worthie to bee looked on It is as truly to bee affirmed of one sexe as another and no lesse of one state than of another that fauour is deceit and beautie is vanitie but a woman that feareth the Lord she shall be praised Prou. 31. Secondly through want of wisedome the good gifts of God be defaced as the swine would not spare to bring the iewell with her into a filthie puddle or to wallow with it in the most loathsome mire and so they are the lesse esteemed in better men which are worthily adorned with them Thirdly in this case they peruert them vsually to the hurt of others as beautie is made a snare to entangle mens eyes and affections wealth and power bee weapons of oppression wit and policie be nets for fraude and deceite fine speech and elocution be calles to allure men to the hurt of their soules and estates And the same is verified of many things which Salomon speaketh of one As a thorne standing vp in the hand of drunkards so is a parable Prou. 26. 9. in the mouth of fooles A drunken companion with a thorne or goade in his hand doth sometimes prick and pierce himselfe and sometimes hurt them that bee neere about him and so standeth the case with sinners that can speake wittily and yet want a sober heart to guide their tongues christianly they wound their owne soules and depraue good causes and set a colour vpon sinne and much traduce the names of many blamelesse persons Fourthly themselues of all others are in most perill and like to receiue the greatest hurt by these meanes Pride hath a doore set open to it for free accesse to the heart where there is any externall excellencie without internall sanctitie And Shame hath a way prepared for it to follow after when they haue great things for many mens eyes to looke vpon and little discretion to vse and manage them Nothing is more behouefull for a foole than to be obscure in the darke that his follie shame him not in the light How much better had it been for Abshalom Achitophel Adonijah Ieroboam and Achab with others of like state and behauiour if they had been deformed in bodie and weake in capacitie and meane in condition than to haue been so conspicuous and of such grert note and now to be so contemptible and of such great infamie Vse 1 Instruction that sithence wisedome and grace do giue honour and life and good effect to all the inferiour gifts of God which are but temporarie and not euerlasting that therefore before all the rest wee should most labour for wisedome and grace If other things be alreadie bestowed vpon vs seeke to obtaine and increase these heauenly ornaments to giue a lustre to the naturall gifts wherewith the Lord hath qualified vs and to season our outward possessions to our vse and comfort Wisedome saith Salomon is good with an inheritance and excellent to them which see the Eccl. 7. 13. Sunne His meaning is not that wisedome is good to them onely that haue inheritances but that it is good yea necessarie for them which haue inheritances to get wisedome that will make their possessions good and that will help them to the good vse of their possessions And so wisedome is good with strength wisedome is good with wit wisedom is good with gentrie wisedome is good with dignitie and wisedom is good with beautie It doubleth the greatnes and value of euery good blessing that God bestoweth Dauids victories and power bee renowmed by wisedome Salomons glorious kingdome is made memorable by wisedome and so is the prosperitie of Iob and Abraham and so is the aduancement of Ioseph and Daniel and so is the beautie of Hester and Sara Vse Reproofe of them that bee afraide of nothing so much as of grace and
heauenly wisedome because it will crosse their pride and sensuall lusts It will forbid the nice dames that make idols of their owne bodies to bestow so much time in tricking vp themselues with pranking and painting and therefore they haue no more desire to receiue godlinesse than to depart with beautie They are as willing that the small pockes should deforme their faire faces as the word of God should informe and cleanse their foule consciences Verse 23. The desire of the righteous is only good but the hope of the wicked is indignation WE must beware here that we iustifie not al the wishes and desires to be good which righteous men conceiue not condemne all to be vnrighteous which conceiue any wishes and desires that be not good for then should Dauid be excluded out of the number of the righteous or else his desire of hauing Bathsheba or wishing to know the number of the people should be allowed But he vnderstandeth the maine streame of their desires the course and current of their hearts is to godlinesse and goodnesse though sometimes they corrupt nature in themselues and the tempestuous temptations of Satan doe violently driue their thoughts another way which is wholly contrarie in the wicked For they desire nothing but mischiefe and euill and therefore in the end they shall receiue nothing but miserie and punishment which will be so great and so grieuous as will make them raue and rage with madnes and furie especially because they looked for a better state Thus then standeth the opposition the desire of the righteous is onely good and therefore their hope shall end in consolation but the desire of the wicked is onely euill and therefore their hope shall end in indignation Doct. Godly men are most desirous to please God and God doth as graciouslie accept of their desires in the best manner They are not willing to allow a thought in themselues that should not be lawfull and he is not willing to looke vpon or speake of their vnlawfull thoughts Though diuers things be many times amisse in their minds and in their mouthes and in their deedes yet there is faithfulnes and therefore he passeth by their faults So he testifieth of Dauid that he kept his commaundements and followed 1. King 14. 8. him with all his heart and did onely that which was right in his eyes And so he testifieth of all the godly Israelites in the booke of Numbers He seeth none iniquitie in Iaacob nor any transgression in Numb 23. 21. Israel And so he testifieth of all vpright hearted people whomsoeuer in the Psalmes Surely they worke none iniquitie but walke Psal 119. 3. in his waies Reasons 1 First he imputeth that to euery man and counteth it his which proceedeth from the predominant power in him In the regenerate nothing is theirs but their fruite and nothing is their fruite but the worke of the spirit And so though the vnregenerate doe many good things yet nothing is theirs but their fruite and nothing is their fruit but that which groweth from the flesh Secondly he seeth the force and violence of originall corruption how it assaulteth them how it woundeth them how it taketh them captiues against their willes and therefore rather pitieth them than accuseth them And hence it is that S. Paul by good warrant for example to all other good Christians doth once and againe disclaime all that euill from being his which he was vnwllingly drawne vnto If I do that which I would not I consent to the law which is good Now then it is no more I that do it but sin that dwelleth in me Rom. 7. 16. 20. Thirdly he knoweth that they will pursue their owne sinfull actions and thoughts with hue and crie and if any desire breake out from them that is not good they will send out many others after it for humiliation and pardon and purging of their hearts And therefore since themselues be so ready to complaine to him he will be sparing of complaints against them Vse 1 Consolation to the poore innocent seruants of God who yet are defamed with all kinde of false accusations They are called hypocrites heretickes rebels traytors and all that naught is Dauid was so charged by Saul his courtiers Paul was so charged by the malitious Iewes the godly Iewes so charged by Hamon Christ himselfe was so charged by the Priests Scribes and Pharises all good men must looke to bee so charged by all sorts of sinners Well it is for them that their hearts can witnesse that their desires are onely good and better that the Lord seeth it and best of all that they haue such a God as will openly publish it If he knew as much by vs as the wicked say against vs or would refuse to testifie that hee knoweth for vs as euery one of vs were more righteous so should hee be of all others most ignominious For no creature that euer God made the diuell not excepted is so much spoken against as good men are neither any so bad a name as they if the violent tongues of malitious persons may make a good mans name to be bad If sentence should passe vpon the godlie at the last day according to the verdict of them that are not friends or parties we should be all cast and condemned not one man would be acquited But here is an helpe against all these surmises of purposes within and accusations of behauiour without let appeale be made to him that beholdeth all and he will cleare the righteous from all these imputations This brought Iob to speake so confidently of his cause Oh that I had some to heare me behold my signe that the Almightie will witnes for Iob 31. 35. me though mine aduersarie should write a booke against mee This brought Dauid with such affiance to repose himselfe vpon God Iudge me Lord according to my righteousnesse and according to the Psal 7. 8. innocencie that is in me And this brought Isaiah to vse such liberty and boldnes in challenging his quarellous enemies Hee is neere that iustifieth me who will contend with me Let vs stand together Isai 50. 8. 9. who is mine aduersarie Let him come neere to me Behold the Lord will helpe me who is he that can condemne me And yet this is not all the comfort that a iust man hath though it be great but is increased by the testimionie which God giueth of their desires that seeing they are good they shall easily be graunted and seeing he taketh notice of no more then of those which are good their other infirmities shall be no impediment And therefore if they aske euerlasting life why should they make question whether they shall haue it If they seeke spirituall graces at his hands what should hinder the finding of them If they craue the good blessings for themselues and theirs for greater experience of his fauour in things of this life what should stay them from comming When his iustice
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
sinnes that they haue committed the multitude of seruices which they haue neglected the hypocrisie infidelity vnchearefulnesse and other imperfections that haue stained their best words and actions and these will helpe to hold downe their hearts in humilitie and take away all matter of glorying For the best in the world shall haue cause to blush and hang downe their heads if they make comparison betweene that they are and that which they ought to be Though thy knowledge bee great yet how much art thou ignorant of that thou mightest haue knowne if thou hadst been as diligent to seeke it as God was to offer it vnto thee Though thou haue faith and loue and repentance and by vertue thereof doest shew forth the fruites of the spirit in holie obedience yet how small time hast thou spent how softlie hast thou trauailed and how little ground hast thou gotten in this way that leadeth to eternall life But in the course of sinfulnes diddest thou not begin the race soone and runne swiftly and come backe againe slowlie Thirdly it will much diminish a selfe-liking and too great opinion of our owne excellencie if wee turne our eyes without enuie to the excellent graces of knowledge and discretion of zeale and moderation and of all other amiable gifts of our brethren wherein they goe beyond vs. And this is the receipt which the holie ghost prescribeth to the Philippians against this verie maladie Let nothing saith he bee done in contention or vaine glory but in meekenes of Phil. 2. 3. 4. mind let euery one esteeme others better then himselfe Looke not euery man on his owne things but euery man also on the things of other men Lastlie consider the hand which ministreth euery good thing that we enioy whether it bee gift of nature or of grace or of outward possession whether it concerne the bodie or the minde the state or the dignitie All is of God all is from God and all is for God and therefore let all the glorie be giuen to God What hast thou saith S. Paul that thou hast not receiued If thou hast receiued it why gloriest thou as though thou haddest not receiued it 1. Cor. 4. 7. It becommeth not a beggar that liues of the almes basket to bragge of his meate nor insolentlie to compare with him or his that relieueth him in his miserable necessitie Doct. 2 But with the lowlie Euerie humble man is also indued with wisedome Lowlie and wise bee so farre conuertible as that the one can neuer be affirmed of any without the other the habit of humilitie doth inferre the possession of wisedome and the want of either doth euict the priuation of both Reasons First the fountaine from whence lowlinesse floweth doth alwaies in the same current send forth the streames of wisedome The Lord Iesus doth neuer deriue to any the power and ability of subduing his heart but he giueth him also sound knowledge how to obtaine it and holie vnderstanding how to vse it Secondly God himselfe is the instructour of all humble persons and frameth their hearts to be teachable that they shall not faile to learne of him and therefore must needs receiue wisedome from him This is agreeable to the promise which hee maketh Psalm 25. 9. Them that bee meeke will he guide in iudgement and teach the humble his way He giueth grace and guidance with his precepts for minde and heart for knowledge and affection for will and conscionable practise Thirdly the happinesse which they procure to themselues doth giue a cleere testimonie of their wisedome They enioy the fauour of God and the friendship of Gods people In their hearts they haue peace ouer their affections they haue power They are alwaies in the way of preferment either to come to honour in a great place or for honour to come to them in a meane place For euerie state they are fitted whiles they are to be tried with aduersitie they can beare it without impatiencie when they shall be called to prosperitie they can vse it without insolencie as long Psalm 37. 11. as they continue in this world they are rightfull possessours of the earth as soone as they depart to an other world they shall be glorious inhabitants of heauen In which respects the spirit of God saith that it is better to be of an humble mind with the lowlie then to deuide the spoiles with the proud Prou. 16. 19. The meanest and most afflicted vnderling that is humble and meeke is in farre better case then the mightest and most puissant conquerour that is proude and haughtie Vse Reproofe of such as deride their simplicitie for vndergoing so manie molestations and charge them with follie for not facing out matters with an impudent countenance and condemne them of madnesse because they seeke not pompe and earthlie excellencie But it is not because the humble want wisedome but because wisedome seemeth foolishnesse to fooles and such as are destitute of vnderstanding They looke vpon their troubles but feele not their comforts they see their persecutions but foresee not their deliuerance they behold their present condition in afflictions but discerne not of their happines to come in glorie Instruction to make most account of their counsels and companie seeing they are best of all stored with wisedome and knowledge None are so well able to giue aduice as they for though others may haue more countenance and greatnesse yet they attaine not to so much counsell and goodnes None are so readie to giue aduice as they for they doe it most willingly and cheerefullie with all mildnesse and kindenes None are so much blessed in the aduice which they giue as they For their prayers are forcible with God and Gods presence is effectuall with them for assistance in such acceptable seruices Verse 3. The vprightnesse of the iust shall guide them but the frowardnesse of the transgressours shall destroy them BY vprightnesse is not meant an extrauagant well meaning without further rule or warrant as though good intents were competent guides of our waies to saluation but the sinceritie of an heart faithfullie though not perfectlie willing to beleeue and obey that which it knoweth and resolutelie though not absolutelie desirous to know that which God shall reueile vnto it Now this is said to guide righteous men that is shall procure good direction from the Lord both for his seruice and their owne happines and make them tractable to follow the same Contrarie to this is the condition of the wicked who are not ledde with vprightnesse but carried with peruersenesse and therfore misled by the same to their vndoing For thus standeth the opposition the vprightnesse of the iust shall guide them in the way and so preserue them but the frowardnes of the wicked will keepe them from the way and so destroy them Doct. 1 The vprightnesse Euery one that is truely godlie hath a faithfull guide and counsellour in his owne breast A sound heart is the sterne of the soule and a
profitable to any state then good counsell where this is wanting there the beautie and brightnesse of authoritie is away The multitude of men the wealth of the people the strength of munition and the mightie force of armes will little auaile if wise men be not imployed in the weightie affaires And this caused Salomon to make such comparisons that lowly and submisse words of a poore wiseman Eccle. 9. 17. 18 are more to be regarded then the crie of an vnwise ruler with his fooles about him and that wisedome is better then strength and also then weapons of warre Reasons 1 First there is no more sufficiencie in any one man by his owne wisedome without the assistance of others well to order the matters of a kingdome or state then for one alone to gouerne a great ship without the helpe of other Sailers or officers Dauid professeth of himselfe that he was wiser then his enemies then his Psal 119. 98. 99. teachers then the auncient and yet hee sought out the most prudent men in all Israell as Hushai and Achitophell c. to helpe him with direction Who euer but Christ since Adams fall could say that he was as wise as Salomon who hopeth to bee so wise Who can be so wise vntill the end of the world and yet he made choise of a counsell to consult with and to confirme himselfe and his people by Secondly it is a mercie of God to a prince and people to giue them many eyes to see with many eares to heare with many tongues to speake with many mindes to bee in continuall exercise for the benefit safetie and preseruation of the whole state Thirdly it is one of his great iudgements either to take away counsellours from a nation or to take away wisedome from the counsellours This was threatned to Ierusalem and Iudah by Isai 3. 1. 2. Isaiah that the Lord of hosts would depriue them of their stay and strength the pillers of their countrie and the props of their liues and those were not onely bread and drinke and Warriours and Iudges but Prophets also and the prudent and the aged and the counsellours that so they might be easily cast downe yea ruinated and brought to dust of their owne accord And concerning the other branch that it should not bee taken for an ordinarie and gentle correction to his faithfull children but a rare and seuere punishment to his dissembling enemies he doth aggrieue it in another place and set it forth in such manner as might make it most fearefull to vs. Behold saith hee I will doe a marueilous worke in this people euen a marueilous worke and a wonder for the wisedome of their wise men shall perish and the vnderstanding of their prudent men shall be hid Isa 29. 14. Vse 1 Instruction that the care of our selues the regard of our friends the loue to our neighbours our duetie to Prince and Countrie should stirre vs vp to call vpon God that as he hath counsell and wisedome and is wisedome and vnderstanding so he would store vs with able and learned Ministers for the Church and wise and prudent states-men for the Common-weale and that they which are so qualified may haue their imployment and they which are so imployed may shew themselues faithfull and they which are faithfull may also bee prosperous And so a lay man may bee a profitable Church man and so a priuate person may doe good seruice to the King and all his dominions Reproofe of such as trust to themselues and their owne wisedome and thinke they stand in neede of none For their soules they know as much as all the preachers can tell for their behauiour when to speake and when to bee silent what to say and what to conceale for actions to be performed or forborne they haue as much iudgement as any man for their state how to manage their affaires and what course to take for their gaine and commoditie they wil learne of none of them all c. And this is a fault the more to be reprehended when they contemptuously reiect counsell which they may heare when they despise the counsell of God which is offered vnto them when like Pharao and Achab they make choise of such as shall illude and deceiue them For that is very vsuall and common with many purposely to associat themselues and harken to such as will quell in them the feare of all Gods admonitions rebukes and threatnings and giue them incouragement to any idolatrie superstition impietie wantonnesse vnthriftines worldlines and all such euils as their hartes are most affected vnto But most of all is their sinne notorious which doe not onely refuse counsell themselues but wish and desire that there were no counsellours to others especially such as might informe them in the way of God to bring them to saluation They complaine of the number of preachers one is sufficient for a whole countrie they exclaime of the frequencie of preaching one sermon is enough for halfe a yeere And of this sort the bloudie traiterous Papists are offendours in a high degree They doe not onely wish fewer counsellours and lesser store of preaching but seeke by violence to effect it as their practises declare They would in a moment haue destroyed the King and all his Cleargie all his priuie Counsell all his Iudges and Counsell learned in the Lawes all the great Counsell of Nobilitie and Commons assembled in Parliament and afterwards all the godly Ministers and Christians throughout the whole kingdome Are these the friends of the people Doe they wish them to bee preserued from perishing doe they desire and labour for the health of their nation Verse 15. He that is suretie for a stranger shall wholy be broken but he that hateth those that clap hands is sure HIs purpose here is to giue men admonition to beware of suretiship which he doth inferre by two reasons first from the hurt and danger which they runne into that be not well aduised therein and secondly from the peace and safetie which they inioy that heedefully auoyd the perill thereof Now he doth not absolutely condemne all suretiship for then would Paul haue Philem. ver 18 neuer vndertaken for Onesimus but rashnes onely therein is that which is here and in other places reprooued For it may sometimes be a worke of mercie to become surety as well as to lende or giue By stranger is not meant all or onely vnknowne persons For it may fall out to be a dutie of Christian loue that way to helpe and relieue some such as we were neuer before acquainted with and a neere neighbour a familiar friend a kinsman a brother may in this case be a stranger to vs when it is not safe to vndertake for him As first if there be like to grow detriment to the borrower as taking mony or any other commodities vpon hard conditions and at vnreasonable rates or for needelesse expences and vnthriftines or any way to the hurt of his
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
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
but in desire of their owne gaine and lucre for they respect their horses sheepe and oxen more then their neighbours state or their owne saluation but these are not the righteous men which are here commended A president and example of faithfull regard of his beast is to be found in the seruant of Abraham in his iourney to Nahors citie in Aram Naharaim who when he was come to the place whither hee was sent tooke order first that the Camels should bee vnsadled and meated and haue litter put vnto them and then dealt in the busines wherein Gen. 24. 32. hee was imployed and after these things tooke his owne refection Reproofe of those that requite euill for good to the poore beasts that trauell for them and vnder them whom they deale as hardly with as if they were rather noisome hurtfull vnto them Many waies they oppresse them as with burdens too heauie with stripes too many with spurring too often with pace too swift with iourneyes too long with meate too little with dressing too slender c. The Lord hath inioyned them perpetuall silence neuer to complaine of these things though they groane vnder them otherwise if they had libertie of speech and reason to lay open their grieuances the wronges which they sustaine would appeare to bee great and many And yet in an other sort more extremitie then this is vsed against other sorts of creatures and that is when men make a sport of making them miserable when it is a pleasure to put them to paine when it is a pastime to behold their torment and tearing This proceedeth not of a tender heart this is not the worke of righteousnesse this delight will leaue no comfort behind it Haue our sins in Adam brought such calamities vpon them and shall we adde vnto them by crueltie in our owne persons Haue our corruptions been a cause of that fiercenesse that is in many of them one against another and shall we solace our selues in seeing them execute it God forbid If wee doe it may iustly returne vpon our selues their teeth or hornes or pawes assaulting vs or else Gods owne hand by some other meanes reuenging their wronges Doct. 2 But the mercies c. All the fauours that sinfull men shew doe commonly tend to some hurt The Lord doth often vse the wicked as instruments of good vnto his children but though they do the worke yet he sheweth the mercie their hands and tongues are not so much directed by their owne loue and kindnes as by his purpose and prouidence Iacob was not ignorant of this point when he refused the curteous offer of Esau who would either himselfe haue been a companion to him in his way or left some of his seruants behind Gen. 33. 12. 13. 15. to gard him When Saul pretended most readines to bring Dauid to preferment by matching him with his daughter his meaning was to bring him to destruction by putting him into the 1. Sam. 18. 17. hands of the Philistins Reasons 1 First generally true mercie is peculiarly appropriated to the godly as all the fruites and graces of the spirit are and therefore the semblance of it in the wicked proceedeth from the flesh and is euermore counterfeit corrupt and fleshly Secondly in special they vsually transuert their fauor iustice shewing mercie where they should exercise seueritie and practising crueltie where they should shew mercie Saul was so pitifull that he would spare Agag though God commanded to slay him but Dauid should haue died if hee could haue caught him And hee made no scruple in killing fourescore and fiue Priests of 1. Sam. 22. 18. 19. the Lord in one houre it was a small matter in his eyes to smite a whole citie of innocent people with the edge of the sword both man and woman both child and suckling besides all their cattell And so Ahab gaue Benhadad King of Aram to know that he would vse him like a brother and graunt him his life whom God appointed to be handled like an enemie and put to death but he dealt with the Prophets of Israel in an other manner and slew as many of them as he could come by Euen the very sparing of notable wicked persons is a decree of crueltie against the righteous as they be iniurious to the liues of the sheep and lambs that permit the wolues and foxes to liue and breede among them They vse to peruert and ouerturne all their good turnes at one time or other with mischiefe or hurt either outwardly or to the soules of them whom they make beholden to them Vse 1 Instruction not to be like to them or to conforme our selues to their waies Let loue be in our rebukes let compassion bee in our stripes let our seueritie be mercifull but neuer let our mercies be cruell 2. Not to cast our selues into their hands in hope that they will be fauourable to vs if their meekenesse if their mildnes if their mercie bee cruellie how immeasurably cruell will their malice and wrath and rage and furie be Reproofe of those that neuer exercise any other mercie then that which is here condemned They are very carefull for their familie and people that they shall haue refreshing and libertie for their sports and delights but it is onely on the Lords day when it doth more harme to their soules then good to their bodies for they will spare them no time from their owne workes when they may recreat themselues with a good conscience Others are as forward in giuing they will be like to Iob not to eate their morsels alone but the poore shall euer haue part with them but the choise of their almsmen is altogether vnlike to Iobs for hee relieued the fatherlesse and widowes and poore impotent persons and they bestow vpon a filthie generation of idle vagabonds whom Iob chased from the very presence companie of people Iob 30. 5. Others will declare how pitifull they are by helping men that are in destresses and therefore if they might haue their wills there should not be so many punished But whose impunitie doe they seeke for whom would they haue to escape either whip or goale or gallows not such as be vniustly accused not such as be ouertaken with small infirmities not such as shew themselues most penitent for their faults but those that are ordinarie obstinate and impudent malefactors and most pernitious and grieuous offenders These are as full of compassion as the Iewes were of mercie when they cried to Pilate Barrabas Barrabas let Barrabas liue and be deliuered Verse 11. He that tilleth his land shall bee satisfied with bread but he that followeth the idle is destitute of vnderstanding HE that tilleth his land which is industrious and faithfull to doe good in any honest vocation shall be satisfied with bread shall haue competencie of all things that are needfull for him but he that followeth the idle vaine fellowes which giue themselues to no good trade or
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
he prescribeth the remedie whereby this disease of hurtfull sorrow and pensiuenes may be cured and that is with good words For the comfortable speech of a friend but especially the holesome word of God declaring the remission of sinnes and the fauour of God expelleth the heauines of the heart and refresheth it with ioy and comfort Doct. Immoderate griefe doth turne men to great hurt and annoyance As fleshly mirth doth much corrupt mens minds and stirre them vp to vanitie so worldly sorrow doth greatly weaken their hearts and dull their spirits whereby they are hindred from the performance of many good duties And so much is meant in that place where it is said that by the sorrow of the heart the mind is Prou. 15. 13. heauie When Ioshua was inclining to too much feare and discomfort for the losse of his men at their going vp against Ai and the euill consequents that were likelie to follow the Lord would not suffer him to giue place thereunto saying Get thee vp wherefore Iosh 7. 10. liest thou thus vpon thy face He tooke notice and gaue a censure of this inward affection of his heart somewhat exceeding measure by the gesture of his bodie Reason 1 First the health and strength of the bodie is thereby impaired and the life it selfe is many times shortned by that meanes A ioyfull heart causeth good health but a sorrowfull mind drieth the bones Prou. 17. 22. It pearceth to that which is within and bringeth weakenesse vpon the strongest parts Secondly such as are oppressed with cares and griefe are made vnmeete for the seruices of God who indeede doth require feare but commaundeth likewise to reioyce with trembling Psal 2. 11. How can they call vpon God in any feruency when deadnes hath wholy possessed them How can they be thankefull and offer acceptable praises to God when they are voide of al ioy and cheerefulnesse And how can they attend vnto his word when their thoughts are altogether busied in the contemplation of their owne miserie The message was very comfortable which Moses brought to the Israelites in Aegypt when the Lord told them that he would deliuer them from the burdens and bondage of the Aegyptians and would take them for his people and be their God c. but it is said they harkened not to him for anguish of spirit and cruell bondage Exo. 6. 9. Thirdly it maketh men lesse diligent and profitable in their callings whether it be in their seuerall trades or in places of superioritie to gouerne or of inferioritie to obey Fourthly it bereaueth them of the benefite and comfort of any Christian societie wherein they are neither apt to doe good nor receiue good It taketh away their cheerefulnes it disableth their tongues of speaking fruitfully it stoppeth their eares from hearkning attentiuely their presence is not very delightfull to others and the companie of others is not much regarded of them Vse 1 Instruction 1. to preuent this worldy sorrow by preseruing of godly ioy and that is by keeping the peace of a good conscience with an vpright heart and holy behauiour either shunning of sinne that we runne not into it or soundly sorrowing for it when we haue committed it Looke how much innocencie and sinceritie any man hath so much comfort his heart shall inioy and according to the measure of guiltinesse there will bee an inward secret biting griefe and fearefulnesse When anguish and sorrow when feare and troubles assault vs so strongly that we cannot repell them let vs then obserue that holy counsell which God that can make it effectuall doth offer here in this place vnto vs and that is to haue a recourse to faithfull comforters He sendeth vs to them he incourageth vs to go he assureth vs of successe hee hath alwaies performed that neuer any was left vnholpen that sought helpe at his hand according to this his direction Elihu speaketh of this to Iob that when a man is striken with sorrow vpon his bed and griefe of his bones is sore so that his life causeth him to abhorre bread and his soule daintie meate that his flesh is consumed and his bones chatter and his soule draweth to the graue and his life to the buriers yet a faithfull Iob. 33. 19. c. messenger of God one of a thousand deliuering his message faithfullie from God will heale all this in them that giue credit to him and set them in as good case as euer they were before For God which can doe all things and formed all things hath vndertaken to giue such a blessing to the words of his seruants and chiefly them by whose ministerie he speaketh to his own people I create saith hee the fruite of the lips to bee peace peace that is true perpetual and most constant comfort vnto them that are far Isai 57. 19. off and to them that are neere for I will heale him Hereof the keeper of the prison whom Paul and Silas conuerted had happie experience Act. 16. 28. and thereby was preserued from destroying himselfe Hereof three thousand at once whom Peter conuerted had happie Act. 2. 37. experience being deliuered both from their feares and sinfulnesse To collect all good arguments whereby wee preuaile against our dread and sorrowes that grow from our afflictions and troubles As who imposeth them vpon vs but the Lord And to what end doth the Lord so impose them but in mercie and wisedome as a most skilfull and faithfull physition for our profit Haue not our betters endured more and yet were beloued and blessed of God both for the present and afterwards Haue not we deserued farre greater iudgements euen destruction it selfe and is it much if wee bee onely scourged so fauourablie with such small stripes of easie rodes by a louing father who doth prepare vs thereby to so great comfort and glorie Verse 26. The righteous is more excellent then his neighbour but the way of the wicked will deceiue them THe righteous that is euery godly man who hath attained to vprightnes though not to perfection of righteousnes is better then his neighbour is better beloued and graced of God and more esteemed of godly wise men and hath that in him which maketh him more commendable then any other that is vnrighteous and sinfull and so his way is answerable to his hope But the wicked desiring and seeking and expecting a more excellencie aboue others are notwithstanding contemptible and grow in time to be contemned and so their way deceiueth them Doct. Grace maketh good men to be the worthiest personages As they goe before all the vnregenerate in vertue so they go beyond them in honour and as they exceede them in pietie so they surmount them in excellencie The testimonie which the Prophet giueth of them to God himselfe by the inspiration of Gods spirit doth make this manifest My goods saith he extend not to thee but to the Saints that are in earth euen to the excellent all my Psalm 16.
3. delight is in them And Isaiah speaking of the same sort of people though neuer so meane and poore saith that vpon all the Isa 4. 5. glorie shall be a defence Reasons 1 First in regard of their condition in this present life they haue all prerogatiues and preferments By parentage euery one of them is Gods child By dignitie they are all Kings by inheritance they haue title to heauen and earth their foode is heauenly manna their clothing is the righteousnes of Christ their attendants are the holy Angels what should wee speake of other things wherein one man is wont to excell many others and thereby waxe glorious and become renowned Who is wise besides them who else hath any true fortitude in them doe not all others in their follie bring shame vpon themselues Hath not Sathan subdued and as it were trampled them vnder his feete They are dealt with as bond men and put to the fowlest workes of impietie and falsehood lust and lewdnes and of all kinde of iniquitie Secondly in respect of their state that shall bee in the life to come which by no comparison can bee sufficiently expressed They shall haue perfect happines and bee made like vnto Iesus Christ more excellent and puissant then the most glorious Angels When all the wicked shall be brought to the fulnes of contempt when shame shall couer them when they shall be troden downe as the mire in the streetes Micah 7. 10. Vse 1 Instruction to labour for excellency by those meanes whereby we may be made excellent and that is by growing godly and religious This way will not faile to effect it and none other course without it will be of any force to bring it to passe Men may bee very wealthie and ignominious they may haue gorgious apparell and be contemptible persons they may be honourablie discended and yet without al honour To conclude neither strength of armes nor eloquence of tongue nor sharpenesse of wit nor beautie of face nor comelines of stature nor boldnes of courage nor any other externall thing or gifts of minde vnsanctified can so adorne and set forth one as that thereby he may truely bee reputed for a man that is praise-worthie Reproofe of such as of all others most vilifie and contemne them that are most gracious and godly Which make them according to S. Pauls saying as the filth of the world and the ofscourings 1. Cor. 4. 13. of all things Which make lesse reckoning of them that are truely religious then of the dust which they sweepe out of their houses and cast to the dunghill They had rather haue their children and friends to bee Beare-wards or chimnie-sweepers then mortified and faithfull Christians How different is their estimation from the testimonie of the holy Ghost And therefore how little grace of the holy Ghost is wrought in their hearts S. Iames condemneth it for a haynous offence to haue a base Iam. 2. 3. opinion of the godly and to put them behind wicked rich men for their pouertie how grieuous then is their sinne which contemne and loath them and put the vilest before them for their pietie But one thing let them know and that they shall in time to come both see and feele vnlesse in due time before they see their fault and feele godly griefe for the same that they shall neuer inherit glory with the righteous in heauen that be despisers of them in earth Nay not so onely but God doth condition with them that would haue an habitation aboue with him that vile persons must be contemned in their eyes and they must honour them that feare the Lord. Psalm 15. 4. The other clause of this verse is the same in sense and almost in words with the eighteenth verse of the former chapter where it is said that The wicked worketh a deceitfull worke and therefore we referre the reader to that place for the doctrine of it Verse 27. The deceitfull man rosteth not that which hee tooke in hunting but the riches of the diligent man are precious THe deceitfull c. That is a prouerbiall kind of speech signifying that they shall not inioy nor haue the benefit of that which they get by craft and falsehood If the whole similitude be fully set downe the meaning will the better appeare Euen as hunters many times when they take a pray yet tast not of it nor fare the better for it for dogges may eate it vp or some other occurrent may fall out to depriue them of it as many lets come betweene the mouth and the morsell so vniust and deceitfull men though they attaine to wealth and riches may bee assured that they shall neuer haue any sound profit or comfort by them Where by the way may be seene the different end of the hunting that was vsed in those daies and of this which is practised of many in our times They made it an exercise for profit thereby as it may appeare prouided foode for themselues and the families wherein they liued as is to be seene in the example of Esau himselfe who vsed to bring home venison to his father But it is ordinarie now with diuers to bestow a great part of their time to hunt meerely for pleasure without any commoditie They voluntarilie defraud themselues of the pray which they take their households haue not the better cheere by their hunting but the worse They consume themselues and wast their goods and impouerish their wiues and children by following their sports and neglecting their estate by feeding so many dogges as that thereby they faile both of care and abilititie to prouide for their people But the riches of the diligent are precious that is those things which they that are both faithfull and industrious doe gaine and get by lawfull meanes shall doe them good and serue for their comfort Doct. Euill meanes of getting may bring goods to mens hands but not to their vse Riches may come according to their desire but either not to tarrie with them or not to doe them seruice so that they will turne to a vexation at their departure or to clog burden them whiles they remaine As the Partridge layeth egges which she hatcheth not Ierem. 17. 11. so saith Ieremy he that getteth riches and not by right shall leaue them in the middest of his dayes and at his end shall be a foole All deceitefull persons fall into that absurditie which by our common prouerbe is derided they count their chickens before they bee hatched so soone as they haue egges in their nest they conclude of a brood of comfort and happinesse which God hath concluded that they shall neuer obtaine Achan hunted after the consecrated Iosh 7. 15. gold and siluer and execrable garment but albeit hee caught them he rosted them not but was burnt himselfe with all his and whatsoeuer he had before The Amalakites which sacked Ziglag and tooke the spoile of the citie with Dauids wiues and
account and thy stocke slender and of no great value thy returne seldome and of no great commoditie yet if thou bee faithfull in a meane trade with a small stocke and a slow returne all shall bee acceptable all shall be profitable all shall be comfortable So often as thou hast mans custome to buy or sell with thee thou hast Gods companie to reward and blesse thee and whensoeuer thou dealest well with any he taketh notice of it to deale better with thy selfe Verse 2. When pride commeth then commeth contempt but with the lowlie is wisedome VVHen pride commeth that is when it groweth to maturitie hauing power to puffe vp mens hearts and shewing it selfe in words or workes in countenance apparell or gestures then commeth cōtempt that is shame then approcheth and is neere at hand marching in the next ranke after this loftie hart and insolent behaiuour As is to be seene in many who hauing bin first lifted vp in their owne hautie mindes were afterwards cast downe by Gods righteous iudgemēts either into phrensies or grosse sins or ruine of state or obloquie for their former hidden faults now published at last to their great disgrace The other part of the antithesis containing the honour that doth accompanie humilitie is argued by consequent in this manner When pride commeth then commeth follie which euer bringeth shame but when humilitie commeth then commeth wisedome which is neuer without glorie Doct. 1 Pride is a forerunner of shame and reproach It is a common prouerbe ordinarie in the mouth of the people Pride goeth before and shame commeth after And it is an holie prouerbe often vsed by Salomon in this booke Pride goeth before destruction and an high minde before the fall Prou. 16. 18. 18. 12. And it is a select poruerbe often vsed by Christ in the new Testament Whosoeuer exalteth himselfe shall bee brought low and hee that humbleth himselfe shall be exalted Luk. 14 11. We see in buildings that when walls waxe thicker by hallownes and swelling they will shortlie come lower by downefall and ruine and so standeth the case with all proud persons their great heart doth threaten some great mischeefe to bee nigh vnto them Which may be exemplified by diuers presidents in the scriptures which are proposed as real examples for euery man to take warning by When Nebuchadnezzar was bragging of his Babell which he had built for his glorie he was banished from all habitation not hauing so much as a cottage and like a beast made to liue among the the beasts in the fields with ignominie When Haman thought to ride on horseback and to be waited on like a King hee was driuen to lackie on foote and to waite attendance like a page and purposing to hang Mordecay on high to honour himselfe he prepared an high gallowes to bee hanged on himselfe When Herod thought himselfe good enough to take vpon him the state and honour of a god the Lord declared him to be bad enough to be deuoured of contemptible vermine Reasons First they haue God to bee their enemie he resisteth them and they are all an abomination vnto him not onely some arrogant Iam. 4. 6. Prou. 16. 5. fellowes that haue proud hearts and beggars purses but euen such also as sit vpon princely thrones and beare kinglie Scepters and weare imperiall Diadems And if he see them to be abomination and doth therefore abhorre them they shall appeare abominable and men will despise them Secondly they are fooles as the text it selfe intendeth and therefore cannot but behaue themselues foolishlie like drunkards Hab. 2. 5. which are ouercome with wine They are sinfull fooles more destitute of grace then of wit For proud behauiour is the foame or froath that proceedeth from much wickednes and a proud heart is a prison wherein they are withheld from comming to repentance And so their owne follie and Gods wisedome their owne sinfull waies and Gods righteous iudgements their owne impenitencie and Gods seueritie will bring them to the possession of their inheritance and that is shame and dishonour how highlie soeuer they haue been exalted Prou. 3. 35. Thirdlie they are sacrilegious persons and robbe God of his glory which is most proper and pretious vnto him and therfore it is equall that he should strippe them of the honour which is so much desired of them Vse Reproofe of their follie that vse pride as a stirrop to mount vp thereby to promotion and credit that thinke it the onely way to preferment if they can set forth themselues with some ostentation and lift vp their eye-brows aboue their brethren And this is growne almost to an vniuersall contagion wherewith the greatest number of states and ages of sexes and persons in all places are dangerouslie infected Some thereby seeking to be admired others to be aduanced many to be feared and al to be better satisfied in the accomplishment of their desires But how manie loose by seeking and sinke by aspiring and runne into reproch by hunting after vaine estimation whiles they leaue their standing and would rise aboue the toppe of their places they faile of their footing and fall downe to the bottome Instruction to be as much afraid of pride as of shame and euen of secret conceitednes within no lesse thē of open discredit without and therefore to vse al good remedies to cure this dangerous inflamation of such a windie stomacke And first for this purpose let euery man take heede that he bee not illuded with the glosses and colourable appearances of knowledge and wisdome or anie other good parts of nature or grace in himselfe when in trueth they are nothing but shews and shadowes For diuers by an ouerweening conceit haue themselues in hie admiration when others to whom they are better knowne haue them in great derision And albeit others either in flatterie or good opinion should commend vs for those good things which wee are priuie to our selues not to be in vs yet let vs not receiue the doubtfull testimonie of straungers against the euident witnesse of God and our owne consciences For this were as absurd as if a needie creature pinched with penurie and almost hunger-staruen should bee brought to beleeue that he swimmed in plentie and were a liberall house-keeper hauing his table alwaies furnished with varietie of dishes or one deepelie indebted and readie to breake for want of abilitie should bee induced to thinke himselfe the onelie monied man in the countrie sufficient in wealth to lend and to giue to many others Secondlie when God hath graced any with excellent gifts which are not adulterate and counterfeit but such as are currant and able to abide the touchstone and to hold weight in the ballance yet as they feele what they haue so let them find what they want as they see their graces and vertues so let them search into their corruptions and vices as they haue a good conscience in the performance of many good duties so let them consider the innumerable