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.
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
good conscience is the pilot to gouerne it which will leade him thorow the whole course of his life till hee come to the hauen of safetie and blessednes So is the vprightnesse of Iob commended that it directed him to the feare of God and caused him to eschew euill So is the foundnes of Zacharie and Elizabeth notified that by vertue thereof they walked in all the commandements and ordinances of the Lord without reproofe And so is the sinceritie of all blessed persons extolled and praised by the same effects in the hundred and ninteenth Psalme that they keepe the commandements of God and worke no iniquitie Psal 119 2. 3. Reasons 1 First it will stirre vp men diligentlie to seeke for knowledge and vnderstanding attending daily as suters at wisedomes gate in all the ordinances of God When hee speaketh they will bring an eare to hearken When he teacheth they will bring an heart to learne When neede requireth they will vse their lippes to aske counsell in the word they will digge for wisedome by prayer they will call for assistance by meditation they will applie all good instructions And so seeking of God with an whole heart is set in the scriptures as an effect of vprightnesse and a cause of walking in the law of the Lord. Psalm 119. 2. Secondlie where a good conscience is present there the word of God is neuer absent for that doth alwaies dwell with fidelitie and trueth The same heart that entertaineth the one doth euermore enioy the other And that dealeth faithfullie with them that be faithfull it will not suffer them to wander aside thorow want of guidance or to fall into mischeefes for fault of direction It shal leade thee saith one scripture when thou walkest it shall watch for thee when thou sleepest and when thou wakest it shall talke with thee Prou. 6. 22. Thine eares shall heare a word behind thee saith an other scripture saying this is the way walke in that when thou turnest to the right hand or to the left Isai 30. 21. Thirdlie the spirit of God is alwaies in them that are vpright and true hearted it moueth them to aske to heare to pray to reade and to meditate it maketh the word effectuall to speake to their soules also flexible to yeeld to the word it worketh sound iudgement in the mind holie affections in the heart alacritie and readinesse in the will faith in the whole soule and sincere sanctitie in the conuersation Hereof the Apostle speaketh to the Romanes As manie as are lead by the spirit of God are the sonnes of God And it is as true on the other side as manie as are the sonnes of God are lead by the spirit of God for this is euer reciprocall and conuertible Vse Confutation of the erronious opinion whereby manie illude themselues and their false bostings whereby they would deceiue others They roue abroad in all the waies of sinfulnes in euerie by lane of licentiousnesse in ignorance pride wantonnes vnthriftines crueltie blasphemie c. Yee may finde them almost euery where sauing in religious and honest exercises and those they flie from as if they were gaoles and dungeons to hold them in and yet they thinke and say and face it out that their heart is honest though their life be lewd all is well within though all be naught without they haue as good soules to God as the best although they serue Satan asmuch as the worst If these men haue vprightnesse vprightnes hath lost her wonted vertue and ceaseth to be vpright For that which was vprightnesse in Salomons time and in all former ages was more faithfull and forcible to preserue them whom it tooke charge of as it doth all in whom it inhabiteth from such inordinate and vicious behauiour To which may be added also another brood of a wandring and vagrant mind altogether vnsetled in all points of religion They heare of multiplicitie of opinions and the differences of mens iudgements one from another some are Papists some are Protestants some are Brownists so that they know not what to beleeue nor whom to trust and therefore iudge it their readiest way to credit none of them all and not cleaue to any side But the righteous are not tossed vp and downe with such waues of vncertainetie and doubtfulnes sinceritie leaueth not men to shift for themselues that for want of due information in the waies of God they should walk in flat Atheisme The Lord promiseth better things to his people that faithfully serue him What man is hee that feareth the Lord him will he teach the way that he shall chuse Psalme 25. 12. Are ye left then without direction then ye are found without righteousnesse Doth not God teach you his way then yee are vtterlie void of his feare Reproofe of them that commit themselues to the leading of contrarie guides which withhold all their passengers from sincerities counsell and direction and that is to vaine pleasure to filthie lucre to carnall reason to brutish lust to the example and fashion of the wicked world and to the sinfull motions which the diuell himselfe most craftilie suggesteth These are they that almost in all places are taken vp for leaders they are neuer without worke they haue continuall imployment and therefore it plainly appeareth that there is little vprightnesse and that is as little regarded as few iust persons there are to be guided by it Consolation against the discouragements wherewith manie faithfull Christians are assaulted in respect of the manifold perils which they passe thorow When they look abroad into the world they see all kinds of inducements to euill by perswasions by threatning by examples and sophisticall defences their carnall friendes would allure in kindnesse their craftie foes would illude them by cunning the violent tyrants would compel thē by force When they search into themselues they finde corruptions ignorance errors fearefulnesse and inconstancie which causeth them to fall into many feares and doubts of their perseuerance How say they shall we persist and hold out in the dangerous dayes How if the word of God should be taken from vs how if deceiuers should be turned in among vs how then shall we find the way to euerlasting saluation The holie Ghost telleth you in this place if your hearts be righteous and plaine and honest your vprightnesse shall leade you the spirit of God will teach you and his grace will establish you Which S. Iohn doth also testifie for the confirmation of such as were in the same case These things saith he haue I written vnto you concerning them that deceiue you But the anointing which you receiued of him dwelleth in you and yee neede not that any man teach you but as the same anointing teacheth you of all things and it is true and is no lying and as it taught you it shall abide in him Doct. 2 But the frowardnesse Wicked sinners are greatest workers of their owne woe They shall be taken in
case is their owne they prepare for themselues whatsoeuer they impose vpon others The burdens which they lay vpon their neighbours shoulders must be transferred to their owne backes the bread of affliction which they prouide for their brethren in time will turne to their owne foode the little-ease and dungeon wherein they shut vp the innocent must in time be made their owne habitation Terror to vngodly persons in regard of their dangerous condition Onely troubles they flie from fearing them more then anie manner of sinne and therfore account the life of afflicted Christians to be most miserable and trouble is that which flieth as fast after them to make a pray of them which also will make their state ten thousand times worse than any Christians can be And if it so come to passe in this life as many times it doth that the godly are lifted vp to prosperitie and the vngodly into grieuous aduersitie what a change will there be and contrarietie of their estates in the life to come Which appeareth in the parable of the rich man and Lazarus Here the rich man receiued his pleasure and Lazarus paine but there is Lazarus in heauen and the Luk. 16. rich man in hell Lazarus is in Abrahams bosome and the rich man in the flames of fire Lazarus is comforted and the rich man tormented The best man in his best state here on earth hath not a full inlargement but onely inioyeth libertie of the prison and the worst man in his worst state is not yet come to execution but onely sitteth in the stockes But the most perfect and absolute difference and change will be at the day of the Lord Iesus when soule and bodie of the saints shall bee filled with glory and immortalitie and soule and bodie of sinfull creatures shall be ouerwhelmed with shame and perpetuall contempt And herewith the Apostle comforteth the poore persecuted Thessalonians It is a righteous thing with God saith he to recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lord Iesus Christ shall shew himselfe from heauen with his mightie Angels c. 2. Thess 1. 6. 7. 8. 9. 10. Consolation to poore helpelesse persons if they bee also harmeles that can find no friends which wil or can procure them deliuerance out of troubles Few good are to bee found that take to heart the sufferings of poore innocents and few of those that take them to heart are able to preuaile any thing for them But are there no wicked which may be heard of Haue they no enemies which doe molest them Alas there be too many of these euery where the world swarmeth with them Then be of good comfort you must come forth that they may come in the place must be yeelded vp to the right owners Cannot ye get a release freely will not intreatie worke your libertie A price then shall be giuen a ransome shall be payd for it and you shall be discharged For such a promise we haue from God in this booke the wicked shall bee a ransome for the iust and the transgressour for the Prou. 21. 18. righteous Verse 9. A hypocrite with his mouth corrupteth his neighbour but the righteous shall be deliuered by knowledge DIssemblers and such as make a shew of godlines but denie the power thereof are commonly most hurtfull seducers corrupting mens hearts with hurtfull speeches either deprauing that which is good or iustifying that which is euill and so they infect their mindes with erronious opinions and stirre vp their hearts to sinfull lusts and peruert their waies with vngodly behauiour But now to preuent the feares of the good that they also are like to be drawne into mischiefe because there are so many hypocrites and to take away the cloakes and shifts from the wicked which lay all the blame of their sinnes on others which mislead them he sheweth the meanes whereby this hurt may bee auoyded and that is by getting knowledge and being righteous Doct. 1 Vngodly men are neuer more mischieuous then when they put on the vizzard of godlines Though this may be proued by manifold testimonies as well out of the old testament as the new yet we will rather exemplifie it by the experience of the times then by allegations of scriptures Through all the bookes before Christ the false prophets are almost euery where complained of In the time of our Sauiour the Priests Scribes and Pharisies of all others were his bitterest enemies The Apostles found none so dangerous as false Apostles and such as tooke vpon them to bee professours and preachers Paul Peter Iude and Iohn are most ample in giuing admonitions to beware of them Euer since that time there haue been springs streames flouds and seas of superstition idolatrie violence and all abomination in the kingdome of Antichrist and all vnder pretence of the Churches authority zeale deuotion and good intendment Reasons First such are very forward and busie in this seruice of Sathan for diligent they are not to be esteemed vnlesse they were better exercised and therefore the more hurt and mischiefe they doe That Ieremy obserued in the wicked deceiuers of his age that they Ierem. 9. 5. taught their tongues to speake lies and tooke great paines to doe wickedly And that our Sauiour repooued in the cursed Scribes and Pharisies of his age that they compassed sea and land to make one Matth. 23. 15. of their profession and when hee was made they made him twofold more the child of hell then themselues Secondly they are very deceitfull and cunning and therefore the scriptures compare them to craftie gamesters and fowlers which catch more birds artificially by lime-twigs grinnes and nettes then they kill violently by throwing stones at them Of these guilefull persons the Apostle speaketh saying such false Apostles are deceitfull workers and transforme themselues into the 2. Cor. 11. 13. Apostles of Christ And no marueile for Satan is transformed into an Angell of light Therefore it is no great thing though his ministers transforme themselues as though they were the ministers of righteousnesse They are the more venemous by how much they are lesse mistrusted for the opinion that is had of them for pietie and goodnesse doth prepare a passage for their poison to enter into the bowels of mens soules When they are are reputed for godly religious wise and iudicious all is receiued which they set abroach all is disliked which they set against It is an easie matter for a man to lose his purse when hee followeth the robber as guide of his way It is an easie matter for a man to lose his life when he maketh a poysoner and his enemie to be his Physition Vse 1 Instruction to be very wary that their pestilent breath infect not our hearts to keepe our eares from hearkening to our perswasions as much as we would refraine from one that had the plague sore vpon him When Woolues will put on Sheepe
make their promise and bee acquainted with his trueth and honestie and with his state and habilitie and consider also of their owne sufficiencie whether they can without any great difficultie discharge that which they take vpon them if their neighbour should faile But this is want of good neighbourhood say they But this is a point of good wisedome saith God who neuer alloweth that neighbourhood for good which swarueth from holy discretion His commandement is Thou shalt loue thy neighbour as thy selfe and therefore no man is bound to loue him more then himselfe especially when it is with hatred of himselfe and hurt of many others And in deede it is no worke of true loue but of fleshly friendship for loue doth neuer leade a man to doe any thing which God appointeth him to hate as in this place he doth all rash suretiship Verse 16. A gracious woman maintaineth her honour as strong men keepe riches A Gracious woman Which is indued with the feare of God and the heauenly gifts of the holy Ghost doth maintaine that is doth both get and hold a reuerend estimation and credit as strong men be of abilitie to obtaine wealth and riches and to defend that which they haue Doct. They which haue grace shall neuer want honour how meane and weake soeuer they be Euen women which are of the weaker sexe euen poore women which neither haue parentage nor beautie nor rich apparell to set them forth are yet reckoned among these honourable personages if they haue vertue for it is affirmed of euery one without exception of any S. Peter sheweth that there is no wife nor woman of pure conuersation whose heart is vncorrupt with a meeke and quiet spirit but she is much set by of God and become Sarahs daughter 1. Pet. 3. 2. 4. 6. And if the Lord so well like of all holie women he doth as much take pleasure in all holy men if hee bee more delighted with their pietie and lowlines then with gold and siluer with pearles and precious stones and all costly apparell then he will more esteeme also of the faith and loue and other graces of these then of lands and liuings and titles and all manner of dignities If they be transplanted into Sarahs kindred and haue her for their mother then these are incorporated into Abrahams stocke and haue him for their father Reasons 1 First they haue the constant spirit of God constantly resting vpon them and that is a spirit of glory as Saint Peter testifieth 1. Peter 4. 14. As therefore that can neither be kept away because Gods hand doth bestow it nor any plucke it away because Gods hand doth preserue it no more can any stay them from receiuing praise and commendation nor wrest it away from them when they haue it Secondly as the excellencie of Christians doth not consist in bodily pompe but in spirituall graces and behauiour so it is not so much apprehended with mens eies as with their hearts their consciences will praise them when their tongues reuile them as the Apostle saith we approoue our selues to euery mans conscience in the sight of God He would not appeale to their lippes before men 2. Cor. 4. 2. but to their soules before the Lord and then hee was sure they would iustifie him though in speech many would condemne him Now if it bee so a womans grace will as well shine to their hearts as a mans a poore bodies as well as rich folkes so long as they remaine godly aswell as when they began to be godlie and more at the last then at the first because their light groweth daily greater and brighter Thirdly it is true honour to haue the loue and liking of God and good men for vnfained godlines and goodnes and this belongeth to all the faithfull though neuer so meane and feeble They will hold first the feare of God in their hearts that none can bereaue them of it they will diligently doe the will of God in their liues that none can hinder them from it and then who shall forbid God to shew them the light of his countenance and who shall alienate the hearts of Gods people from wishing them well with kind and hartie affection Vse 1 Reproofe of many sinnefull women which seeke not honour by vertue but vanitie not by grace but garishnes And that they maintaine with might and maine with heart and hand with teeth and tongue and all the meanes which may be deuised It is as easie to take a purse of golde from a strong armed souldier as to perswade them to leaue their pride and idlenes and other wicked wayes which they vsually walke in But besides these there are other men and women to be reprehended which are as vnconstant in any good course as these are obstinate in euill They haue entred into the way of godlines with good commendation in the beginning and leaue off the race in the middest and runne to sinfulnesse with the world in the later ende They cowardly suffer themselues to bee ouercome and rifled and robbed of their honour their crowne is taken from them their glorie is turned into shame and reproach and causeth them to renounce that goodnes which before they seemed to imbrace to forsake the fellowship of Christians with whom they were wont to conuerse to neglect the duties of pietie which they were wont to exercise to giue ouer the care of their families which they were wont to instruct Euen this that they would not be despised and brought to contempt they would not be mocked and iested at for precisenes they would not lose their credit and good account But is honour preferred by casting off grace will this be a meanes to make them glorious to shake off vertue and shew themselues vicious They vtterly deceiue themselues for our text saith that they must bee gracious persons which shall be able to maintaine and keepe their honour Consolation for poore maligned and molested Christians whose weakenes the power of the wicked seekes to play vpon and whose meanes the pompous proude worldlings haue in derision and striue also to make contemptible to all others The highest sinner in the world is vnable to hurt the lowest saint or the most glorious among them to shame the most feeble among these It is as possible for a young childe by force to wring the weapons out of a giants hand or take his monie out of his bosome or to draw his heart bloud out of his body as it is to strip any one good man of his reuerent estimation And what meane they then to surmise that a few of them and such as bee in disgrace with God and all prudent men can bring downe and cast to the ground the whole Church of God Let them know that euery woman of Christ his armie is too hard for any man for all men yea and for all the fiends that are in Sathans campe Euerie child may bid defiance to him and his whole host of
if we loue our selues our life and saluation that we flie from euill and follow it not for it will follow vs too fast We shall goe no whither whiles wee carrie this sinfull flesh about vs but it will be at our heeles yea in our hands and heads and harts and whole soule and bodie Euen the best may say as Paul did I finde that when I would doe good euill is present with me Rom. 7. 21. But much more is it present when we are not so well disposed though indeede it be not then so easily destroyed and therefore since it will intrude it selfe vpon vs against our willes let not vs play the parts of the wicked to take Satans place and become tempters of our selues Terror for the workers of iniquitie which bestow great paines to doe themselues great hurt which will not bee stopped from the seruice of sinne and therefore cannot be staied from the punishment thereof What doe they else but fall into phranticke passion of desperate persons which seeke all opportunities to murther themselues They make euery delight and pleasure a corde to strangle themselues with euery lust a knife to cut their owne throates euery commoditie a well to leape into their meate and drinke to be a poyson to their soules and hurtfull to their bodies by surfeiting and drunkennes and such like abuses Verse 20. They that are of a froward heart are abomination to the Lord but they that are vpright in their way are his delight BY froward in heart he meaneth not onely such as are inclined to anger and bitternesse which are of a crabbed sowre and churlish disposition but all that are wilfull in any sinfull course though with neuer so great mirth and laughter Yea many times excessiue pleasure and sporting and merriment with good fellowship as men account it is the very subiect of their frowardnes and that which they so obstinately stand in And though they pretend reason for their doing and seeme smoothly to defend it without peruersenes yet the heart being setled in resolution of it owne purpose the Lord taketh notice of it and therefore abhorreth them for the present and will make his iudgements to manifest his detestation of them hereafter But they that are vpright in their way and heart as the other are froward in heart and behauiour are greatly beloued of God now shall more fully see and feele and enioy the comfort and happinesse of his fauour in time to come Doct. 1 Whosoeuer is giuen to frowardnes is wholly voide of vprightnes A sincere hearted Christian may through infirmitie fall into a fit of frowardnes for a time as Asa did when he cast the Prophet into prison for reprouing his sinne but to haue the habite of it to be froward is opposed as contrarie to being vpright So were the qualities one set against another in the third verse of this chapter The vprightnes of the iust shall guide them but the frowardnes of the transgressors shall destroy them So are the persons contrarily dealt with as contraries by the testimonie of Dauid With the vpright man thou wilt shew thy selfe vpright with the pure thou wilt shew thy selfe pure and with the froward thou wilt set thy selfe to wrestle Psal 18. 25. 26. Reasons 1 First the vpright man hath a respect to all the Commandements of God with desire and endeuour to keepe them as Dauid professeth of himselfe All his lawes were before me and I did not cast away his commandements from me So was I vpright with him and haue kept me from my wickednesse Psal 18. 22. 23. Whereas the froward person doth either reiect the whole law of God or else retaineth yea maintaineth at least some one sinne wittingly because he may know and willingly because hee refuseth to obey against some one commandement Secondly they which are vpright doe ground their actions and waies vpon arguments and reasons and therefore they striue to haue them as plaine and sound as may be and they which are froward doe ground their reasons and arguments vpon their waies and actions and therfore they labour to haue them as craftie and subtill as may be Thirdly they which are vpright will desire to haue the truth reueiled to them and yeeld to it when it appeareth and loue them the better that shall informe them in it And they which are froward will desire to haue the truth suppressed and contend against it though it bee manifest and like them the worse that shall shew it vnto them Vse Instruction not to giue too much credit to froward men nor too large a testimonie of them If wee see that they will not bee brought to a Christian conuersation without we may know also that they haue an vnchristian conscience within for their heart is neuer better than they are willing their waies should bee And why then should we esteeme them to be men of plaine meaning when God himselfe telleth vs that there is no plaine meaning in them Why should we praise them whom he doth discommend why should we cleere them whom he conuinceth why should we iustifie them whom he condemneth And yet it is a fault though much against pietie that carrieth a great colour and glosse of loue and charitie He is a very honest man say they but yet giuen to gaming too much no man can disswade him from it It is his only fault saith another that he is a great swearer and cannot be brought to leaue it He is a right good man saith a third and euery way deserueth praise sauing that hee is no bodie at Church he cannot abide those sermons and Preachers say all what they can he is still at defiance with them all and so they as much as in them is stand for them that go about to trauerse their inditement against the Lord and all his faithfull Ministers Doct. 2 The loue of God is not according to that which men haue of outward things but to that which they are in hart and behauiour Many froward men are great in the world and yet are all gentlie abhorred of him and most vpright men are of the meaner sort and yet nothing the lesse in his fauour And this is Dauids meaning when he saith The Lord will trie the righteous but the Psal 11. 5. wicked and him that loueth iniquitie doth his soule hate The righteous are his gold and therefore he will refine them vntill they bee perfectly purged from al drosse yet he loueth them as well in the fornace as in the treasurie but as for the vngodly howsoeuer hee seeme to spare them yet he doth not like them and though the might of his hand bee not yet vpon them yet the hatred of his heart is strongly against them Reasons 1 The righteous stand before him in the merits and glorious righteousnesse of Iesus Christ he is his welbeloued sonne and in Matth. 3. 17. him he is well pleased with all his members and the froward and wicked stand in
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
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
better discerned if the opposition be set downe in this manner The wicked worketh a deceitfull worke by sowing of iniquitie and therefore shall bee deceiued in his reward but the godly worketh a faithfull worke by sowing of righteousnesse and therefore shall receiue a sure reward Doct. 1 Vngodly men shall bee sure to finde their sinnes more dangerous and hurtfull then they looked for Their familiar friend whom they loue so deerely and make so much of which is most in their mouthes in their hearts and in all their waies it will surely shew them a slipperie tricke at the last Saint Paul can say as much to this point as any man by the experience he had of it Few had neerer acquaintance with it then hee at the beginning and none had a greater breach with it in the ende then hee And then he keepeth no counsell but telleth all that hee found and God auerreth all that he telleth that sinne had deceiued him and Rom. 7. 11. slaine him Reasons 1 First it putteth them in vaine hope to effect many exploites which they can neuer bring to passe but al their indeuours recoile vpon themselues How many stones did Saul cast vp to braine Dauid which all lighted on his owne pate How small a matter did Haman thinke it to kill Mordecay yea to destroy all the Iewes which fell on his owne person with his familie and other friends How sure were trayterous Papists and vndoubtedly affured to blow vp the Parliament and all estates of the kingdome and yet of themselues diuers were blowne vp to the gallows and all the rest vnlesse they repent are likely to be blowne downe to hell Secondly they dreame of a greater felicitie and happines in their sinfull courses then euer they can attaine vnto When Abimelech was aspiring to the kingdome when hee was perswading the Sichemites when hee was murdering his brethren and making them out of the way what did he once thinke of but of cap and knee of honor peace safetie He had concluded that there would bee no molestation and trouble no breach of couenant and disloyaltie at least no perill of life especially by the hand of a woman that all his authoritie should bee brought to such an ebbe as onely to haue power remaining to commaund his page to runne him through with his sword The fit and passion of distemper that Ahab fell into when Naboth denied him his vineyard declareth euidentlie how happie a man hee made reckoning to be when he should get it And yet the occurrents which fell out at his taking of possession ouerturned all his happinesse He intruded himselfe thereinto with iolity and mirth but Elijah sent him out againe with heauinesse and griefe They presume of secresie that their shameful facts shall be hidden and neuer brought to light whereas they cannot possiblie be concealed For God himselfe doth see and obserue them and who shall forbid him to reueile and discouer them Adam was away when Caine slew his brother and Eue was not there and Abel was made sure enough for complaining and Caine himselfe was silent enough from boasting of it and no bodie else was in the fields either to see Caine striking or to heare Abel crying and yet out it came and knowne it is and euery man can speake of it Gehesi made not all the town of his counsell whē he followed Naaman for the monie he asked not his maister leaue to goe after him nor made report of his dealing and successe afterward and yet Elisha could tell him and hath declared to vs and all others whither he went and how hee speed and what his intent was in the disposing of his monie namely to buy oliues and vineyards and sheepe and oxen and men-seruants and maid-seruants and to become a great man What should wee speake of the plotting of Ananiah and Sapphira and of Dauids adultery and murder which were so closely contriued as they imagined that neuer any man should haue had intelligence of them Fourthly they haue taken securitie for impunitie Either they hope to escape all punishment or else that it will be so light that they may easily beare it or so short that they shall quickelie passe thorough it Whereas the Law of God threatneth the contrarie That the Lord will make their plagues wonderfull euen great plagues Deut. 28. 59. and of long continuance and sore diseases of long durance And if they will appeale from threatnings to promises from the Law to the Gospell from Moses to Christ let them heare the sentence that Christ passeth vpon such manner of persons They shall goe into hell into the fire that neuer shall be quenched Where their worme Mark 9. 44. dieth not and the fire neuer goeth out Fiftly they haue conditioned and indented with sinne before they entered into the grosse practise of it that they would leaue it againe after a time and so by repentance preuent both the shame and punishment But they know not that all sinfulnesse is craftie and cruell when it hath them it will hold them and that fast by the heart and keepe them in perpetuall bondage and thraldome They may with as good safetie drink vp strong poison and prescribe it a measure how farre it shall worke or cast themselues into the raging sea with limitation how deepe they will sinke and how long they will make their stay there All the seruants of sin and Satan are chained vp in prison and not at libertie to depart at their owne wils for the will it selfe is kept in hold and neuer released before the Lord with a forcible hand of grace doe deliuer it Vse 1 Instruction not to suffer our selues to be abused by such a cousening companion If a shifter should carrie about a pack of counterfeite wares it were a poynt of wisedome to refuse to buie of him especially if they were infections and such as would indanger our houses with the pestilence Now there is not vnder heauen any Conicatcher that liueth so much by his wit as sinne and wickednes doth by wiles which doth not defraude men of their money but of their saluation which bringeth not plaguie stuffe to kill the bodie onely but most pernicious corruptions to destroy both soule and bodie for euer And sith the workes of iniquitie be all so deceitfull let vs hearken to the words of God and the counsell of godly men which we shall be sure to finde very faithfull The perswasion of Satan seemed more plausible to Eue than did the commandement of the Lord but she had escaped the venome and poison of Satans perswasion if she would haue giuen heed to the Lords commandement The note of wilfull vnchast persons in their miserie will be the song of all other sinners that refuse to receiue admonition How haue I hated instruction and mine heart despised correction and haue Pro. 5. 12. 13. not obeyed the voice of them that taught me nor inclined mine eare to them that instructed me
striueth earnestly herein may truely be said to worke for life For life is proposed and life he seeketh and life he shall finde If great wages were vncertaine or certaine wages were but small it would be but a small incouragemēt to take great paines but seeing now it is so sure and so large and so good what is too much to be performed and what is too grieuous to bee indured for the same True it is that righteousnesse will call for trauell and raise vp trouble but it is as true that all the trauels and afflictions of this present life are not worthie of the glorie which shall be shewed vnto vs. Rom. 18. 2. Cor. 4. 17. For our light affliction which is but for a moment causeth vnto vs a farre most excellent and an eternall weight of glory If nothing but bare life were bestowed vpon vs euen meere deliuerance from the danger of death it were a benefit not lightly to be esteemed It was said of Lot that he was preserued from destruction of Sodome the Lord being mercifull vnto him and yet his goods money and cattell which hee had in great abundance Gen. 19. 16. were all destroyed And the diuell spake the truth though in craft and malice concerning Iob skinne for skinne and all that euer a man hath will he giue for his life But when life is full of liuely comforts when it is adorned with endles glory when it is inriched with infinit treasures what crosses what pouertie what temptations what reproaches what persecutions and sufferings should diminish our desire of it or make vs remisse in seeking for it Reproofe of them that care not whose seruice they come into nor what worke they doe so that they may haue nothing to doe with God and his seruices They thinke no prison more streight then the Church no drudgery more grieuous then prayer and hearing of sermons singing of Psalmes and sanctifying of the Sabbath no bondage so burdenous as restraint from sinfull delightes and fleshly pleasures no miserie so bitter as sound Christianitie They distaste with great detestation all persons and actions and gestures and words that sauour of godlinesse or haue any stampe and print of pietie in them and as themselues abhorre all his worship so they labour to discourage all others from doing him any seruice These are they which are continually censuring of professours and deriding their precisenes and insulting ouer their pouertie and meane estate As though the Lord were not able to maintaine them that serue him or else did grudge to bestow good things vpon them as though he were a niggardly hard maister vnwilling to allow his people sufficiencie of food and wages That were a great dissoyaltie so to traduce a liberall Lord and free harted Prince who is readie to promote his seruants to liuing though it bee but for a time but it is an execrable impietie so to blaspheme the most bountifull God who giueth to euery one of his both liuing and life and all blessednes for euermore But many of them say that they speake by experience themselues haue been professors and as forward as the best and they neuer got any good by it And such Malachy bringeth in quarrelling against God Your words saith he haue been stout against mee yet yee say what haue wee spoken against thee Yee haue said it is in vaine to serue God and what profit is it that wee haue kept his commandement and walked humblie before the Lord of hosts Mal. 3. 13. 14. Who is so busie to complaine for want of wages as they which neuer performed any good worke let not the exceptions of murmuring apostataes preuaile in the eares or harts of any that haue vnderstanding They were neuer of the family of God though they crept into his house they neuer did one good chare in obedience and for what then should they haue their recompence They were alwaies proud hypocrites though they boast of humilitie and why should they be vsed as humble persons But be it that they pleade for others who haue faithfully kept the commandements of God and truely been humbled in his sight and yet labour in a low estate and meane condition Is there no profit in seruing of the Lord vnles there be present preferment and earthly promotion Our principall pay will bee in life whereof wee haue part in hand by grace in our soules in this world and the rest is behind vntill the pay day in the world to come So that a sinner cannot discerne of the happinesse of a Christian nor conceiue how God dealeth with him For the comfort of the heart is a thing vnknowne to him and the glorious life is hid with Christ in God and shall Col. 3. 3. 4. not fully be seene before we appeare with him in glory Doct. 2 But he that followeth The more violent wicked men are in their sinnes the more neere they draw to destruction When they course euill as the grayhound doth the Hare and hunt for it as the hungry lion or other wild beast doth after his pray for thence is the similitude taken then they will ouertake their death anon and come speedily to damnation As the miserie of the Aegyptians approached neere vnto them so their crueltie increased towards the Israelites And they were neuer more fiercely disposed to kill and to slay than when the waters were presently to doe execution vpon them Warre was concluded without any great consultation a mightie hoste was gathered without any busines of mustering they were all in a readines to fight without any further training So stood the case with the Sodomites they were all set on mischiefe and madnes immediatly before they were destroyed And so it fared with Ahab who tooke his farewell toward his voyage and death with contempt of the word of God and persecution of his Prophet And so we might note Belshazzer and Haman and many others for this purpose whom the Lord cut off in the very practise of some notable mischiefe Reasons 1 First this carnest pursuite of sinne with loue and liking of sin proceedeth from an heart hardened with custome of sinning being past remorse and feeling and this will bring men to worke all Ephes 4. 19. kinde of wickednesse euen with greedinesse And this is a forerunner of Gods iudgements Secondly this following of euill is also accompanied with impudencie and shamelesnesse as their hearts cannot feare before God so their faces cannot blush before men And what state these men stand in the Prophet Ieremy sheweth Were they Ierem. 8. 12. ashamed when they had committed abomination nay they were not ashamed neither could they haue any shame therefore shall they fall among the slaine when I shall visite them they shall be cast down saith the Lord. Thirdly this manner of sinning crieth in the eares of the Lord as it is said of the Sodomites and prouoketh him to anger and therefore will draw downe a speedie punishment vpon them Vse 1 Instruction
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
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
flatter or countenāce or beare out wicked persons in their sinfull courses He that saith to the wicked thou art righteous him shall the people curse and the multitude shall abhorre him Pro. 24. 24. Reasons 1 First if a good name be a thing most desireable and a treasure to be preferred before gold and siluer and other precious commodities then it must needes he that an euill name and infamie is a thing very loathsome and worse then the losse of any earthly thing yea then very needines and beggerie Secondly they which by their owne desert haue stirred vp complaints against themselues are not onely smitten with the breath of mans mouth but with the stroake of Gods hand Hee purposeth it in his counsell he threatneth it in his word hee effecteth it in his prouidence he hearkeneth thereunto in pitie to them that be oppressed and in anger against them that are oppressors Neither is this the case of violent men alone and such as heare euill for hard dealing but of all sorts of sinners which blemish themselues with any kinde of misbehauiour Vse Reprehension of impudent persons which haue hardned their faces that they cannot blush or bee ashamed nor desist from their shamefull misdemeaners howsoeuer they are thought of or speake against If they bee exhorted to any good dutie which carrieth no credit among such as are carnall or disswaded from any euill custome which carrieth no disgrace among them that are sinfull their present answere is What will men say But let them heare that their pride or vnthriftines or couetousnesse or vnconstancie or faithlesnesse in couenants c. is much censured many take great exceptions against them they shift their hands and goe quite on the other side Say all what they will I care not for it better men then I haue been spoken against Christ himselfe had scarse a good word of the most But the question is not how good men haue been dealt with but how they deserued to be dealt with True it is and we confesse it that many refused to speake good words of Christ but did Christ euer prouoke them to it by euill deedes to them But words say they are winde and reports a wonder for nine daies But their crimes say we are more then winde and their guiltines will not be blowne away in nine thousand yeeres That which men speake truely against them God will charge more fully vpon them at the last day and his wordes will be as fire and his sentence will not vanish away at all but continue to their shame and torment for euet Verse 27. He that diligently seeketh good shall get fauour but he that seeketh euill it shall come to him Doct. HE that seeketh carefully with an vpright heart to benefit those among whom he liueth in any good manner taketh the best way to win the hearts of the people and is like to haue the hearts of good men knit vnto him and certaine to obtaine and inioy Gods fauour and louing kindnesse And he that plotteth or practiseth mischiefe against others of all others shall be most hurt thereby himselfe He that would bee well thought of must not onely wish well but indeuour to do good to his brethren To beare good affection to mankind but especially to Gods Church and people is a thing pleasing to God and godly men but men see not the affection to be good further then it is manifested by effects and God seeth that affection not to be good which is voide of a working vigour and fruitfulnes By what steps did Nehemia ascend to that estimation which is had of him in the Church in the Scriptures and in Gods owne presence now in heauen He inquired of the state of his brethren he mourned for them he fasted for them he prayed to God for them he spake to the King for them he vndertooke a iourney for them he was indaungered he was reproched he was traduced and all for their sakes And therfore it an was effectuall petition which hee offered to God Remember me O my God in Nehem. 5. 19. goodnes according to all that I haue done for this people How came Onesiphorus to be so deere to Paul and so much beloued of God himselfe who hath registred his name in an euerlasting record euen in his owne holy scriptures by shewing himselfe kind and bold and bountifull to the Apostle He did not onely desire that Paul might doe well but tooke the paines to come to Rome and 2. Tim. 1. 16. there also visited him in the prison and so prouided that by his meanes he might doe the better Reasons 1 First it is the nature of loue to expresse it selfe by testimonies of beneficence and goodnes For it is not a loue in trueth if it bee not in deede aswell as in word and tongue 1 Ioh. 3. 18. Secondly there is no sincerity where is no exercise of weldoing and therefore it will do no more good to our selues to thinke or say we desire well to them whom we set our selues no way to doe good vnto then it doth to an hungrie person to bid him eate and Iam. 2. 15. giue him no meate or to one that is cold to wish him warmth and minister to him neither fire nor clothing Vse Reproofe of them that take a contrarie course to get loue and good liking As for Gods fauour they either count it to be so little worth as they regard it not at all but thinke the least well doing too great a price for it or else to be so common and ordinarie as that it will be found without seeking or els such an excellencie to be in themselues as that God cannot but take delight in them howsoeuer he be disposed towards others And for mens affections and good opinion they hope to come by them by easier meanes and that is by making themselues popular in practise of some plausible sins in yeelding libertie for all licentious courses to them that liue vnder them in procuring impunity to disordered persons So that whereas God in his word here saith hee that seeketh good shall get fauour they in their deedes say hee shall get fauour that exerciseth euill For the other part of this verse looke the seuenteenth verse Verse 28. He that trusteth in his riches shall fall but the righteous shall florish as a branch HE that so reposeth vpon his wealth as that for loue and desire thereof hee is willing and in confidence thereof hee is bold to sinne against God hee which hopeth it will keepe him from troubles or rid him out of troubles or any way conferre happinesse to him this man shall surely bee brought downe and fall into mischiefe And so by the same proportion shall all those which trust to men or to wit or to any other creature On the other side iust men are all on the mending hand they are well planted they grow in a fruitfull ground by the riuers of water they haue the Lord Iesus
Christ for their roote they haue God the Father to dresse and keepe them and therefore they shall flourish as a branch which groweth and hath greene leaues The drought of aduersitie shall not hurt them the dewes of wholesome prosperitie shall not faile them They shall haue safetie for their bodies graces for their soules competencie for their state and all good furtherances for their euerlasting glorie Thus standeth the opposition The wicked trust in their riches and they shall fall like rotten boughes but the righteous trust in the Lord and they shall grow like flourishing branches Doct. Though the stayes of many wicked men seeme to be the stronger yet the states of all godly men proue to be the surer If safetie consisted in wealth and happinesse in height wee could not but yeeld that diuers sinfull persons were grounded in great safety and happinesse for they haue the world at will are mounted vp to eminent places And if perill did alwayes accompanie pouertie and miserie likewise a meane condition who could denie but that the most of the best men should euer bee found in the worst case and of all others the most miserable for that they are commonly poore and base in the world But if God in his iust iudgements doe lift vp his enemies hie to cast them downe the lower and if his seruants take rooting low that they may grow vp the hier then let the wicked take heede of a downefall and then let the righteous not doubt of a rising The thirtie seuen and seuentie third Psalmes are treatises wholy vpon this argument besides many other texts of Scripture And this commeth to passe to both sides First in regard of the different and Reasons 1 contrarie choise which they haue made of helpers to themselues What doe sinfull persons and wicked men take to bee their staues to leane vpon and that with their whole weight Euen fleshly supports as goods and riches which are slender reedes that will breake and run into their hands and shoulders and lay them flat on the ground These they build vpon as a foundation most firme and stable these they depend vpon as friends most sure and faithfull these they trust vnto as holds most strong and mightie And yet is there any thing more vncertaine more deceitfull more weake and feeble then these are They bee fugitiue and away they goe when they should sticke to a man they be false and performe nothing that they promise They say giue vs your heart especially when we increase we haue power to doe you all good But Dauid saith If riches increase set not your heart Psal 62. 10. 11. theron God spake once twice haue I heard it that power belongeth only to God There was neuer any Papist or heathē man more deceiued in dumbe Idols then worldlings be in the hope of their monie and substance The images haue as much sense to heare and speake and deale for them which pray to them as gold and siluer and other treasures haue ability in themselues to helpe them that make them their gods and many more are illuded by these then by the others And whom doe the godly make their refuge In whom is their hope fixed in God omnipotent eternall endles in mercie wisedome and trueth whose good prouidence doth neuer faile them in life whose gracious fauour doth not forsake them at death And that one word may comprehend all and that is infinitely much and more then heauen and earth can comprehend he is God euery way for them al-sufficient Secondly in regard of their behauiour towards the Lord. The wicked commit an execrable sacriledge spirituall treason they cast off that loyaltie that is due only to him yeeld it to the abiect and contemptible creatures for so may they be called when they are matched as equals or preferred as superiours to their Creator And this is done in all vaine confidence as it was spoken of trust to flesh bloud so to all of that kind Cursed be the man Ierem. 17. 5. that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. Confidence is a prerogatiue and royaltie that the Lord neuer communicateth to any vpon any conditions He so calleth for loue to himselfe that men also should bee loued for his sake and feared and reioyced at and the like is in other affections but to trust in any besides him is as much as in vs is to set the imperiall diadem of heauen and earth vpon their heads Now the godly relying altogether vpon his fidelitie and power yeeld him homage and declare themselues to be his loyall faithfull and obedient subiects and performe a most acceptable seruice vnto him Vse 1 Instruction to be so much more industrious for righteousnes than riches by how much it is better to bee a liuing tree than a dead stocke and to stand fast in the state of all good happinesse than to fall into sinne and shame and miserie and destruction So much goodnes as any man hath so much he hath of faith so farre he sheweth the sappe and vertue of his roote so certaine and assured he may be of perpetuall firmnesse and stabilitie And looke what measure of vaine confidence is in euery one so much sinfulnes is in him and therefore the contrarietie is set betweene such as trust in their riches and the righteous because hee that hath affiance in his wealth must needes bee euill and hee that is righteous must needes trust in God and so sure it is that Gods strokes and iudgements will pursue him and to his owne inabilitie of standing he shall haue this added that God will push at him and cast him downe Terror for couetous Idolaters which make their goods their gods and their greedie getting their deuotion and their plentie their safetie and their pastures fields barnes shops warehouses or coffers their heauen Like foolish men they waite vpon lying Ionah 2. 8. vanities and forsake their owne mercie It is as easie for a croppe of corne to thriue vpon a waste Heath or in the middest of a thornie hedge or thicket of bushes as it is for grace to grow in their hearts and it is as easie for a cable rope to goe through an needles Mark 10. 24. 25. eye as for them to enter into the kingdome of heauen And yet they think al to be well and their state to be happie yea they presume so farre of their owne standing that vpon confidence of their power they doubt not but to giue others the fall they hope that their withered rotten stickes shall be able to roote vp and throw downe the strongest Cedars that grow in the Church of God Such a one was Doeg that thought to doe great things against Dauid but Dauid did after a sort defie him and bad him doe his worst yea he derided and told him that the worst would bee his owne Why boastest thou saith he in thy wickednesse O man of power
Psal 52. 1. 5. 6. c. the louing kindnesse of God endureth daily God shall destroy thee for euer he shall take thee and plucke thee out of thy tabernacle and roote thee out of the land of the liuing The righteous also shall see it and feare and shall laugh at him saying Behold the man that tooke not God for his strength but trusted to the multitude of his riches But I shall be like a greene Oliue tree in the house of God for I trusted in the mercie of God for euer and euer Consolation to godly men that haue receiued to their owne hearts and giuen to other men a testimonie of faith and righteousnes no enemie without or corrections within shall depriue them of their comfort or of any good blessing that concerneth this present life or their euerlasting saluation Vers 29. He that troubleth his owne house shall inherite the wind and the foole shall be seruant to the wise in heart HE is said to trouble his house which doth mispend his goods and misguide his affaires and misgouerneth his people that dwell with him That either doth corrupt them with sinfulnes or molest them with frowardnes or afflict them with miserie When he either maketh them patients to beare the burthen of his follie or agents to commit follie with him He shall inherite the winde that is shall bring al to nothing His substance shal flie vp like smoake into the aire and nothing be left to maintaine him on earth And when all his goods are gone his libertie must goe after This foole shall be seruant to the wise in heart that is to one who is more prouident discreete and carefull for his state and household They were wont in great wants to sell themselues for seruants as the Egyptians did in Iosephs time And Gen. 47. 19. for great debts to bee taken by the creditours and either made their bondmen or else sold to others And one of these saith he Matth. 18. 25. is like to be the case of this vnthriftie trouble-house Doct. He that would not vndoe himselfe let him not disorder his familie and domesticall affaires It neerely concerneth an householder to know that his house is laden with his whole estate that his people saile together with him in the same vessell for his vse And if he will neither play the good Pilot himselfe in his owne place nor suffer them to be good Mariners in theirs how soone shall he runne his barke vpon the Rockes how quickly shall hee make shipwracke of all that he hath Reasons 1 First he takes the way to bring a curse vpon all by due desert The Lord hath made him a steward and in diuers respects committed a trust vnto him which hee doth vnfaithfully discharge He hath put his goods into his hands to be orderly disposed of as may be most for his glorie and those he expendeth vpon his owne lusts and to Gods dishonour and is it not iust then that they should be taken from him He hath made him an ouerseer of the persons that liue vnder him that he should be an example and guide vnto them in all vertuous behauiour and he groweth to be a dissolute Master of Misrule is it not equall that another should take his place of superiority he be made an vnderling Secondly either his household is discouraged from diligence by his crooked peruersenes or else withdrawne from faithfulnes by learning to be sinfull and both of these tend one way namely to the ouerthrow of his estate Vse 1 Admonition to bee good gouernours of our families and good husbands for our estates not onely in conscience to obey God for our euerlasting saluation but in Christian prouidence for our present condition if not to get yet to saue as to preserue our goods so to retaine our freedome For albeit that villenage and bondage be not now in vse among vs yet imprisonment is not altogether out of vse And euery one is so farre in seruitude and in the creditours power as hee wanteth abilitie to pay his debts He may well be said to be another mans seruant whose state and libertie doth stand at another mans curtesie Terror for them that giue ouer themselues to such sinnes as be not onely troublesome but trouble it selfe to their houses Those wee meane which cause the Gouernours to lay burthens vpon their inferiours and God to lay iudgements vpon the Gouernours Wee will not make mention of many nor insist long vpon them which wee mention Pride must haue the first place because it is predominant and carrieth a great sway among the rest From it groweth contempt and disdaine contentions railings and all manner of imperious insolencie And for recompence thereof and of all the cursed effects which it produceth against God and man the Lord threatneth to destroy the house of Prou. 15. 25. proud men Whoredome and incontinencie also worke much mischiefe to families and most of all to the heads themselues The holy Ghost in this booke is very frequent in this point As the stranger shall be filled with thy strength and thy labours shall be Prou. 5. 10. Prou. 6. 26. in the house of a stranger And because of the whorish woman a man is brought to a morsell of bread And Iob saith that if hee should that way haue defiled himselfe it would haue bin a fire deuouring Iob 31. 12. to destruction which would haue rooted out all his increase Gaming riot and vnthriftines so apparantly shew themselues in this ranke that it shall be needlesse to discourse of them Onely Couetousnes we will conclude with which seemeth to be an help to raise vp an house and yet vndermineth the very foundations of it This maketh men fierce and violent bitter and cruell like Beares and Lions among their people And this the Lord himselfe hath reckoned for one of these turbulent sinnes and so would haue vs to account of it He that is greedie of gaine Prou. 15. 27. troubleth his owne house but he that hateth gifts shall liue As if he should say If men be not wearie of this wretched greedines it will make them in all corrupt manner to pursue their commodities to the annoyance of theirs till Gods wrath pursue them to death and vndoing And whereas many proud persons and vncleane and couetous hold vp their heads still and decay not in state they come not into other mens dangers but haue many others fallen into their hands yet let not men thinke there is a possibilitie of impunitie because they are not scourged with the least rod but reserued to a greater for pouertie is one of the easiest punishments What though they come not to inherit the wind here yet if they inherit damnation in the world to come what gaine they by the change what though they bee not brought to bee seruants to men yet if they bee seruants to sinne presently and shall receiue the wages of sinne hereafter how much is
marked out to be hewen down for fire wood But worse are they Matth. 3. 10. by farre and in more dangerous case that bring foorth too much fruite but it is of the flesh and to the flesh works of pride works of crueltie cursed blasphemie and swearing notorious riot and vnthriftines drunkennes filthines contempt of Magistrates contempt of Ministers contempt of preaching and malice against all godly Christians Their vine is the vine of Sodom and of the Deut. 32. 32. 33. vincs of Gomorah their grapes are grapes of gall their clusters be bitter Their wine is the poison of dragons and the cruell gall of aspes Reproofe of them that make lesse account of these trees of life than of a thornic hedge than of nettles than of most vnsauourie weedes than of plants that bring foorth deadly poison They distaste no men so much as good men and the better they are the worse they like them Ieremy came and offered his fruit to a people that stood in great neede to eate of the tree of life for they were readie to perish with death But they practised to abolish that fruit which was offered for their preseruation and to take away his life which sought to saue theirs For so hath the Lord declared their conspiracie Let vs destroy the tree with the fruit thereof Ierem. 11. 19. and cut him out of the land of the liuing that his name may be no more in memorie Which almost of all the Prophets sped better How much more fauourably was Paul dealt with And especially Christ Iesus the very tree of life and Lord of life and life it selfe whom all the rest did but resemble His perfect fruit they trampled on laboured to dig him vp by the roote And so they dealt still with his messengers and seruants not making vse of their companie but abhorring it not desiring to be partakers of their knowledge and wisedome and other graces but to suppresse them Doct. 2 He that winneth soules is wise c. It is the note of a wise man to shew mercie to mens soules Fooles cannot easily finde out the maladie of sinne fooles faile of all experience of good medicines that may cure a sinfull heart fooles feele not the burthen of their owne iniquities and therefore cannot be compassionate towards others for theirs Only wisedome doth shew the disease and the remedie and moueth mens hearts in pitie to helpe them that are infected with it That which Salomon professeth to bee true of himselfe is also verified of euery good man in his measure The more wise Ecclesiastes was the more he taught the people Eccle. 12. 9. knowledge And to conuert it the other way the more any man teacheth the people knowledge the more wise he is Reasons 1 First he performeth an acceptable seruice to God which no foole can euer doe He is a diligent and profitable husbandman for seeding weeding and haruest worke He is a valiant and skilfull souldier to discomfit Satan his strongest enemie to winne his holds from him and to rescue his spoyle and captiues out of his hand Yea not onely to set his prisoners at libertie but to winne away the hearts of his owne souldiers that they shal both forsake him and set themselues in battell against him Secondly he is very prouident for his owne good and prepareth a blessed reward for himselfe against the appearance of Iesus Christ And of such men and of that state speaketh the Prophet Daniel They that make men wise shall shine as the brightnes of the firmament and they that turne many to righteousnes shall shine Dan. 12. 3. as the starres for euer and euer Vse 1 Incouragement to gaine mens soules to God and saluation to mens soules though we should lose that liking and fauour which was wont to be shewed to our selues What though wee be tearmed busie fooles for our labour doth not God cleere vs and say that we are wise men and well exercised What though wee bee censured for sillie creatures that make our friends to be our foes doth not God commend vs for our good prouidence in making him to be our friend What though wee draw vpon our selues contempt displeasure and persecution from wicked persons for the present doth not God tell vs that wee shall obtaine glorie and fauour and peace at his hands for euermore hereafter The godly esteeme vs to be wise the holy Scriptures pronounce vs to be wise our reward in time will shew vs to be wise and shall the reproch of foolish men discourage vs from our wisedome Terror for them that corrupt mens soules and labour with all their might to keepe men from comming to God It is a blessed calling to be a fisher for God as Peter was and to catch men with the net of the word but of all trades it is the worst to fish for Satans turne and to kill men with the baites of sinne Therefore is the case of the diuell the most miserable of all creatures because he hath done more mischiefe this way than all the rest And that causeth the Lord so grieuously to threaten the false Prophets that kept men from repentance and the false Apostles that hindred the worke of the Gospell and Elymas and any that haue sought to peruert mens hearts or behauiour It is not safe to depraue the Ministerie to weaken the power of it It is not safe to intice men to Poperie and superstition It is not safe to perswade men to prophanenesse and neglect of Gods worship If the naturall Serpent being but a beast was so plagued for being an instrument of Satan vnknowingly and without desire to bring the woman into sinne what shall become of them that applie their wit and tongue and heart and whatsoeuer they can to doe him seruice herein Verse 31. Behold the righteous shall be recompensed on earth how much more the wicked and the sinner THe matter which he is about to speake of is both certaine and weightie and such as concerneth euery man to looke to in regard of his owne case and therefore he prefixeth this word Behold to moue all to a serious consideration of that which is to be said And that is first touching the godly that they must bee corrected for their faults when they offend euen in such manner and measure as holdeth some proportion with their offences though not in equalitie for then who should be able to abide it The word recompense therefore in this place is not taken for reuengement or punishment proceeding from Gods indignation but a louing chastisement though it be sharper according to the threatning of parents to their children whom they be farre from hating or hurting I will surely pay you for this And that it should appeare that nothing is intended against them for the perill of their euerlasting state there is a limitation annexed that it is to be only in the earth Next he sheweth the condition of the wicked that if the righteous scape
Good man which setteth his heart to deuise of goodnes and performeth the same in practise getteth fauour of the Lord that is inioyeth the assurance and comfort of his louing kindnesse in his soule and the good effects thereof both in soule and bodie and euerie other way But a man of wicked imaginations c. It is the description of a wicked man by a periphrasis that he is as it were made of sinfull thoughts and purposes and is in the midst of them A good man may sometimes haue euill imaginations as Dauid had to destroy the whole house of Nabal but it was the imagination of the man and he was not a man of such imaginations Hee will condemne c The displeasure of God against him is declared by the effect hee will conuince him and find him guiltie that is passe sentence vpon him and cause execution to bee done accordingly Thus then standeth the opposition A good man of godly meditations getteth fauour of the Lord who therefore will saue him but an euill man of wicked imaginations incurreth the displeasure of the Lord who therefore will condemne him Doct. 1 A man can no way be made so happie as by beeing in Gods fauour If any other thing were better then this it would here be named for his purpose is to promise and performe the best Good men doe set their wits on worke to finde the way whereby they may most please him and hee doth set his wisedome on work to frame a recompence that may best pleasure them What account Dauid and others made of the fauour of God is shewed in diuers places of the Psalmes as when they breake out so earnestly into prayer and redouble their petition Turne vs againe O Lord God of hosts cause thy face to shine vpon vs and wee shall be saued That is helpe vs out of our captiuitie restore vs to Psal 80. 19. the place and meanes of thy worship let vs feele the testimonies of thy loue and our state will be blessed and happie So where the same is acknowledged with thankfulnesse Thy louing kindnes is better then life therefore my lippes shall praise thee Neither is this Psal 63. 3. onely Dauids testimonie or feeling or estimation of Gods loue towards him but many others haue made such precious account thereof as that they indured the losse of all their substance and libertie and life it selfe and that with bitter paines and torment rather then they would doe any thing that might moue the Lord Heb. 11. 36. 37 to be angrie with them Reasons 1 First in regard of the rarenes of it it is a flower which groweth only in Gods owne garden It is a priuiledge and freedome peculiar and proper to the children of God the Lord neuer giueth good countenance to a wicked person his anger is euermore towards sinners whereas in all earthly things they are commoners with vs and commonly haue the greater share It is therefore the more precious because it is but for few and those thereby both made and declared to bee excellent hauing no vnworthie person of their companie to disgrace them Secondly in regard of the continuance of it it is not worne out by time it vanisheth not away it is neuer taken from them vpon whom it is bestowed Their faults may cause it to bee hid from them for a season as Dauid felt by wofull experience when he had committed that grieuous sinne of murder and adulterie but lost it cannot be nor long concealed for it will worke in them the grace of humiliation that they may behold it to their ioy and comfort Thirdly in regard of those singular good effects where with it is alwaies accompanied what is desireable here in this world that it will not yeeld vnto vs And what happinesse is there in the world to come that it will not aduance vs vnto Defence from enemies and safety from dangers euery creature seeketh after and this doth Gods goodnesse bring to euery one that is godly Thou Lord saith Dauid wilt blesse the righteous Psal 5. 12. and with fauour wilt compasse him as with a shield Gladnesse of heart and comfort is that which euery man much affecteth and this the loue and fauour of God doth minister to all those that be partakers of it And this doth Dauid also professe himselfe to haue experience of and therefore preferreth the louing countenance of the Lord before all the commodities and pleasures which worldly men so much long after Many say who will shew vs any good but Lord lift vp the light of thy countenance Psal 4. 6. 7. vpon vs. Thou hast giuen me more ioy of heart then they haue had when their wheate and their wine did abound It is needelesse to reckon vp other things sithence the sufficiencie of al good things is inferred by these otherwise there were not so much safetie neither would there be so great ioy and gladnesse Vse 1 Instruction that our cheefe care and indeuour be to please the Lord seeing that so great a benefit proceedeth from it Euery one of his seruants hath great wages in hand if hee had nothing else but his Masters good will It is said of all others that men cannot liue by their faire speeches and good countenance but let God looke cheerefully vpon vs and speake comfortablie to vs and sure we are that we are in no want Our present pay is better prefermēt then any mortall creature can raise vs vp to though he were the most mightie monarch on the earth besides all that remaineth for the time to come especially when wee shall haue so neere accesse to the presence of our heauenly father wherein is the fulnesse of ioy and at whose right hand there are pleasures for Psal 16. 11. euer more Consolation to them that haue receiued vndoubted testimonies of the fauour of God Blessed are they presently though men discerne not how happie they are made by it but more blessed shall all the world behold them to be at that great day and glorious appearance of our Lord Iesus Christ The consideration of the terror that will be at that time made S. Paul himselfe to labour that both in life and death hee might bee acceptable to 2. Cor. 5. 9. him as knowing that most fearefull is their state whom hee shall then be displeased with and thrise happie beyond all that mortall mans thought can comprehend to whom hee then shall declare his kindnes But in the meane time say some they bee maligned and molested more then any and none haue so many enemies as they But who knoweth whether Gods fauour may not make men fauourable to thē It is said that whē the waies of a man please the Lord he will make also his enemies at peace with him Prou. 16. 7. Or if they be implacable and mightie also yet this is the comfort of the faithfull that God himselfe will ouerliue them and his might will ouermatch them and his louing
heart as grieuous as the ach of the bones or corruption of the marrow which is more painfull and incurable than an vlcer in the flesh The antithesis is thus A vertuous woman is the crowne of her husband and so a great ioy and gladnes to his heart but a vicious woman is a shame to her husband and as a rottennes in his bones Doct. No outward thing in all the world is better than a good wife It is not so well with a rich man that hath his house stored with abundance of wealth as with a poore man that hath his house garnished with a Christian wife so that hee be also a godly man and a faithfull husband By this meanes hee may be made conspicuous though his state and degree were otherwise obscure and it is lawfull in this sort for a meane subiect without disloyaltie to his Prince to weare a crowne of good reputation and credit If the valew and brightnes of pearles and precious stones draw mens eyes to behold them that possesse and weare them much more will this rich iewell whose price and beautie exceedeth the best of them For God himselfe who seeth euery sort of them and euery one of them and knoweth their seuerall worths and hath made them all hee setteth a gracious wife at an higher rate than any of them and saith that her price is farre aboue Carbuncles Prou. 31. 10. Reasons 1 First they are very scarce and hard to come by and therefore it is said Who shall finde a vertuous woman There are incompatably Prou. 31. 10. more wiues than God will praise for good wiues and more maides and widowes than hee will commend to good men to match with As therefore those that are gracious are rare so are they also the more remarkable and so they more adorne their husbands If crownes were as commonly worne as hats men would esteeme of hats as much as of crownes Secondly good wiues to godly men are all of the Lords prouiding he made the match in mercie and fauour and therefore Prou. 18. 22. the more to be regarded He more immediatly declareth his loue in this than in bestowing lands and liuings or any other goods or substance So saith this Scripture House and riches are the inheritance of the fathers but a prudent wife commeth of the Lord Prou. 19. 14. Thirdly man hath more interest in his wife than he can haue in any other creature She is appropriated to him with neerest bonds of vnion She is not so properly called his as a part of him and one flesh with him As the two parts of man soule and body make one person so two persons man and woman make one matrimoniall bodie Then how should he not take comfort in her graces and gifts which are made his owne together with her Fourthly the benefits which a vertuous wife doth bring to a worthy husband are manifold and worthie to be regarded She will labour to refresh his heart with comfort and to preserue his bodie in health she will be a helper for his familie and prouident for his state she will be tender of his credite and cheerefull to his friends she will euery way applie her selfe to shew her loue and procure his best prosperitie These we shall handle particularlie in the one and thirtie chapter if God permit vs to proceede so farre Contrarie to the waies of this good woman is the behauiour of a bad wife who worketh both shame and griefe to her husband All her sinfulnesse maketh him ashamed vnlesse hee bee shamelesse which is his greater shame A wicked sonne is a blot to his father and a disordered seruant is no credit to his maister and therefore much more doth an vngodly wife disgrace and blemish her yoke-fellow And as she putteth matter of talk into other mens mouthes so she laieth burdens vpon his backe and powreth sorrowes into his heart by contempt and wrongs and indignities Oh the calamitie of them that are put to harbour their enemies harlots in their owne beds and bosoms And what a miserie is it for a man to commit the greatest part of his substance to her that is a priuie theefe whereby shee hath all before her to choose what shee will to rob him of And hard is their case whose wiues are meere spies to know and discouer and publish abroad their secrets and faults and infirmities to their great reproach And what shall wee speake of such as are swinish with drunkennesse and of gadders and busie bodies abroad which in all contentions are alwaies parties and wheresoeuer they come they raise contentions What comfort doe these women minister to their husbands that loue peace and sobrietie As for such as are turbulent in their owne houses and froward and rebellious against their head the spirit of God telleth vs what profitable pleasant and amiable companions they be In the ninteenth chapter of this booke it is said that the contentions of a wife Prou 19. 13. are like a continuall dropping Consider what vexation it is for a man to haue raine falling fast vpon his head and bodie especially if there be no intermission that he may drie himselfe againe and most of all if it be through the roofe of his house to rot his timber and spoile his stuffe and take away the comfort of his meate and rest when at bed and boord and euery where hee shall be as it were vnder a running spout And elsewhere he affirmeth that it is better to dwell in a corner of the house top that is on a pinnacle Prou. 21. 9. vpon the top of the house without then with a contentious woman in a wide house And yet more in the same chapter that it is better to dwell in the wildernesse among wild beasts then with a contentious vers 19. and angrie woman Vse 1 Instruction to such as be vnmarried to haue principall respect of vertue and grace in their choice As for parentage personage portion and other things of like nature let them be regarded if they waite vpon religion and pietie otherwise suffer them not to put wiues vpon you or rather presse sorrow and shame vpon you as many feele to their woe which onely looke to outward things 2. To such as are maried if God hath vouchsafed them that mercie to giue them vertuous women let them both giue him the praise and take the comfort to themselues whether they bee rich or poore and vse all good vsage and incouragement to such good yokefellowes A iust testimonie and commendations of them and sometimes vnto them sufficient allowance both of libertie Pro. 31. 29. 31. and maintenance according to their husbands abilitie is due vnto them in equitie and iustice But whatsoeuer their abilitie is they are able to shew kindnesse and good countenance to them and that must not be wanting Saint Paul would haue husbands to loue their wiues therfore because they are wiues and to Col. 3. 19. be bitter to
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
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
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
calling because it is euer ioyned with the feare of God and the feare of God worketh in men obedience to the word of God and the word of God teacheth euery man to labour with his hands or otherwise the thing that is good Ephes 4. 28. Secondly the want and miserie hee plungeth himselfe into doth shew that wisedome is away For wisedome dwelleth with prudence and maketh men prouident for themselues their state and familie Thirdly his conceitednes doth euict his follie for The sluggard is wiser in his owne conceit than seuen men that can render a reason Prou. 26. 16. And then ye know how the case standeth with him Seest thou a man that is wise in his owne eyes there is more hope of a foole than of him Prou. 26. 12. Vse Instruction to be affraid of so dangerous a sinne that bringeth so much mischiefe with it What can be more hurtfull and pernicious than it is What can bring a man into greater miseries It draweth men into euill companie euill companie will corrupt them with euill behauiour and it and euill companie and euill behauiour will bring them into an euill state and robbe them both of their wealth good wit No the eues can do so much no tyrants can make such a spoyle no fire can burne vp and consume those things that it can They doe no more but bereaue men of their money and substance as it doth and it taketh away their wisedome and credit as they doe not When goods be gone labour may get more and friends may giue more to them that haue vnderstanding or at least they shall haue peace in their hearts with God and fauour with good men but when vnderstanding is lost as well as their wealth what shall become of them They know not how to recouer their state they know not how to beare their wants they haue no consolation in God they haue no countenance from godly men they haue continuing in that sin without repentance no sure hope of saluation in heauen Verse 12. The wicked desireth the defence of them that be euill but the roote of the righteous giueth it VVHen the vngodly doe come into perils and afflictions and troubles doe come vpon them all their hope of helpe resteth wholly in men and those not the godly which might direct them or pray for them but sinfull persons as bad as themselues whose fauour and power they trust vnto but in vaine for they are deceiued by them but the righteous are not or need not to be driuen to such shifts the Lord Iesus Christ their roote vndertaketh their preseruation and doth not onely make a shew thereof but effectually performeth it Doct. It is the propertie of sinners one to relie vpon another It was an ordinarie thing with the godly Kings and good people of Israel to preuent plagues and dangers by faithfulnes and obedience to God and to remoue them when any came by humiliation and prayer to him and it was ordinary with the wicked Kings and sinfull people to procure plagues by rebellion against God and to seeke remedie by flying from him to his enemies Sometimes they reposed vpon Aegypt as Isaiah complaineth and threatneth them for it saying Woe vnto them that goe downe into Isaiah 31. 1. Aegypt for helpe and stay vpon horses and trust in chariots because they are many and in horsemen because they are very strong but they looke not vnto the holy one of Israel nor seeke vnto the Lord. Sometimes their confidence was Asshur as Hosea laieth to their charge When Ephraim saw his sicknes and Iudah his wound then went Ephraim Hosea 5. 13. vnto Asshur and sent vnto King Iareb yet could hee not heale you nor cure you of your wound Reasons 1 First they are sensuall and looke with a fleshly eie and then there is great liklihood of helpe and succour to bee found at the hand of many wicked men because their power seemeth so great and their fauour so much towards such as are like to themselues Secondly God is an enemie to them and they bee enemies to good men and therefore they haue no expectation to be relieued of him or to bee comforted by them And this is alleaged as a cause why Saul consulted with the witch because the Lord answered 1. Sam. 28. 6. him not neither by dreames nor by Vrim nor yet by Prophets Thirdly they haue prouoked God so far that he is purposed to excute his iudgments vpon them therfore they are left to themselues to take such a way as will worke them woe but doe them no good For it hath been alreadie declared in the former chapter vers 21. that though hand ioyne in hand the wicked shall not be vnpunished And this maketh them liable to the curse that Ieremy denounceth Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. Ieremie 17. 5. Vse 1 Instruction to continue our faithfulnesse that God may continue his fauour and goodnesse to vs. If we seeke him in our prosperitie we shal find him in our aduersitie if we serue him in our best safetie wee shall be preserued in our greatest perils if our hearts be open to receiue his word his eies will bee open to see our distresses and we shall not need to sue to the wicked men for aide and protection Reproofe of their folly which cast themselues into such misery as that they cannot be safe without such miserable helpers Euill men must fall themselues how can they make other sinners to stand They must be condemned and executed and can they set their cōpanions at libertie A wretched case is that malefactor in that hath no better friends than him that standeth at the barre in gieues bolts arraigned by him It is as bad to haue the enemies sword to pearce ones sides without as a ruinous house to fall on his head within The seauen and twentie thousand men whom the wall fell vpon in Aphek were in as bad state as the hundred 1. Reg. 20 30. thousand that were slaine in the field And it will appeare in the end that all wicked men when confidence is reposed in them are nothing else but swelling walles and old rotten castles that are tumbling downe Doct. 2 But the roote c. There is no danger to them that grow by faith in Iesus Christ The tallest cedars and strongest okes are not so fast setled and firmely rooted as is the lowest Saint and weakest Christian In those kind of trees the roote cannot defend the braunches nor bodie the wind may breake off the boughes and armes and the axe may cut downe the whole stocke without resistance but our root doth minister as much safetie as sappe to the whole Church and euery sprigge of the same No stormes and tempests no force nor weapons shall separate the least of his from him nor any way make spoile of them Reasons 1 First he drieth vp the spring
of the man is the mouth of the mans treasure that which he speaketh he best loueth that which is most in the lippes hath greatest place in the heart If therefore the trueth be deere vnto him he will assuredly shew it forth when hee shall stand for that purpose before God and his substitute and doe so good a seruice of loue and pietie but if hee haue any fellowship with falsehood he will now take part with it beeing voide of the feare of God and affraide to displease man and hauing so fit opportunity to gratifie his fleshly friends and to procure thanks and recompence to himselfe Secondly no man exerciseth the truth at any time conscionably but by the spirit of trueth and that directing mens hearts at other times in matters of lesse weight will not faile them at their greatest neede when they are to performe a duetie of so great importance and so on the other side Sathan hath the disposing of their tongues that giue themselues to lying he is their father he teacheth them their trade and tasketh them in their worke and they be wholy at his commaundement and who doubteth but that he will commaund them to be on his side and to take against the truth so farre as the knowledge of the truth shall make against his practises Vse Instruction for them that would not fall to falsewitnesse bearing that would not incurre the displeasure of God and hazard the losse of their owne credit that they acquainte themselues with true speaking in all their words so as it may bee familiar with them when they are in any cause to bee disposed that they deale soundly in the company of few lest they shew their falsehoode in presence of many that they hate all lying among the meanest and thereby auoide it among the greatest 2. To iudges and magistrates and all ministers of iustice that they be very circumspect so farre as in them is what manner of persons they admit for Iurours and Quest-men to deliuer vp verdicts or to be accusers or witnesses for giuing in of euidence and well to sift the testimonie of thē that are wont to faile of fidedelitie lest as they vse to fill mens eares with vntruths so they also defile the place of iudgement with periurie and vniustice How many righteous men may a few such deceiuers turne out of the right way what wrong may they offer what hurt may they doe what mischiefe may they worke both in oppressing them that are innocent and clearing of the wicked Doct. 2 Will shew righteousnesse vseth deceite c. The speaking of true words is no note of a faithfull man vnlesse it bee in due manner and plaine meaning False witnesses doe not alwaies vtter flat lies and palpable vntrueths for then they would be soone espied and quicklie conuinced and easily confuted they would bee censured of euery man and credited of no man but their fraude is couered with a faire shew of veritie as slips of copper appeare to be good coine when they are gilded ouer The promise of euerlasting life is not giuen to all that speake the trueth but onely to them that speake Psal 15. 2. the trueth in their hearts that is in sinceritie and vprightnesse The diuell himselfe did speake that which was true and euen the words of holy trueth to Iesus Christ when he said that God had giuen a charge to his Angels to hold his people in their hands Matth. 4. 6. that they should not dash their foote against a stone but it was guilefully deliuered a materiall part being suppressed and the rest peruerted to draw him to sinfull presumption It was a true information that was giuen to Saul by Doeg that Ahimelech the 1. Sam. 22. 10. 23. 19. Priest had ministred both foode and weapon to Dauid and by the Ziphims that Dauid hid himselfe in the wood by them It was a true informatiō that was giuen to Nebuchadnezzar by the Chaldeans that Shadrach Meshach and Abednego would not serue his Gods Dan. 3. 12. nor worship the image that he had set vp and it was a true information that was giuen to Darius by his princes that Daniel regarded not the decree that he had sealed but made his petition three times a day but all these true informations were made by false men of Dan. 6. 13. deceitfull lipes and malitious hearts for wicked purposes Reasons 1 First God heareth our words beholdeth all our proceedings he looketh to the heart especially and obserueth likewise the manner of our testimonies not onely what is vttered but how much whether all that ought to be or more then should bee or the iust measure that is required and onely they that can approue themselues to him for sinceritie and vprightnesse are to be reputed faithfull and the rest are but craftie dissemblers Secondly if true words alone would passe for currant without further respect of drift and manner those things would be many times separated which God would haue alwaies ioyned together and those things would be made opposite which hee appointeth to be subordinate one to another trueth is oftentimes spoken without loue that will peruert iustice and true dealing and stirre vp oppression and violence as is to be seene in the former examples But so it must not be a breach must not be made among those that are euer to be knit together with an vnseparable bond of vnion Thou shalt sweare saith the Prophet the Lord liueth Ierem. 4. 2. in truth in iudgement and in righteousnesse that is thou shalt truly rightly and righteouslie professe him and take an oath by him when thou hast a cause and calling to sweare and accordingly dispose of all the rest of thy speeches Vse 1 Instruction so to order and guide our lippes in all that we say that men may finde nothing but veritie in the matter which wee declare and God may see nothing but sinceritie in the end which we propose And so though we be sifted yet we shall not bee shamed and though there bee accusations as the trueth must looke to be quarrelled withall yet there will bee no conuictions so long as an vpright heart doth cleere vs. Reproofe of guilefull persons whose trade is to be painters of bad causes If any man haue ragged torne and rotten matters in hand which euery honest man reiecteth let him come to them and they will set such colours and pictures thereupon as shall make them appeare very beautifull But let them know that they shall make themselues to be base and God will bring such cunning deceiuers as hee hath alreadie dealt with diuers aequiuocant sophisters to shame and contempt Verse 18. There is that speaketh words like the pricking of a sword but the tongue of wise men is health THere is a brood and companie of sinfull fooles which speake words like the prickings of a sword that is dangerous and pernicious which pierce deeper to the hurt of mens names and states then the
what they said before lest they tell a contrarie tale for the thing related cannot put them in mind of it For they vse not to frame their words to the veritie of the matter which they speake of and to the seruing of their owne turnes and effecting of their purposes as he speaketh of the vnconscionable chapman It is naught it is naught saith the buyer but when hee is Prou. 20. 14. gone apart hee boasteth A notable example of a wandring vnregenerate and vnstable tongue speaking contrarieties almost with the same breath is to bee seene in that blasphemous rayling Rabshakeh whom the King of Ashur sent against Ierusalem in the time of Hezekiah In the entrance of his speech hee seemed to bee all for the Lord he taxeth Hezechiah for taking downe his hie places and altars hee pretendeth obedience vnto him as though he came thither by his commaundement saying The Lord said Goe vp against this land and destroy it But before he had made an Isai 36. 7. 10. 19. 20. end the Lord God of Israel and the Idols of the Gentiles were all one with him And therefore hee matcheth him with the conquered Gods of Hamath and of Arpad and of Sepharuaijm c. that seeing they could not deliuer their countries out of his hands the Lord was not able to deliuer Ierusalem from him The lying miscreants in the Psalmes are bragging of the liberty and Psal 12. 4. freedome of their tongues being altogether slaues and drudges to Sathan lust and lewdnesse Though it bee neuer so much against their knowledge though it lie neuer so heauie vpon their conscience though it turne to their perpetuall shame and disgrace yet if the diuell and the corruption of their hearts will haue them to speake they must affirme it if to denie they must gainesay it and eate their wordes how vniustly and impudentlie soeuer Vse Instruction to be aduised in our speeches that we vtter nothing but that which will become vs to speake againe and is lawfull to performe It was a fault in Dauid to sweare so peremptorilie that he would kill Nabal his familie and euery mothers child of them It was his stabilitie in goodnesse to breake off such a purpose and neither to say it againe nor doe it at all And it was the rashnes of Peter to be so resolute in promising that which was not in his power to performe It was to be imputed to his conceitednesse and not constancie that he stoode so stiffely in deniall of that which Christ told him would come to passe and gaue no place therein to our Sauiour but had the last word of him It is wisedome then to foresee the euents that are like to follow If wee affirme ought let vs know our warrant and ground that wee are able to proue it if wee denie any thing let the case be cleere that it be not prooued against vs if we vndertake any thing let vs be fully assured that it is lawfull and meete and possible for vs to doe it And yet this sufficeth not vnlesse there be soundnesse and sinceritie without carnall respects in our sayings If the ende bee not good which is aimed at in speaking if the heart bee not faithfull of him that speaketh there can neuer bee any firmenesse or certeintie in the speeches There is no constancie saith Dauid Psal 8. 9. concerning the wicked in their mouthes within they are very corruption For other vses that might haue been made of this point looke in the tenth chapter and twentith verse Verse 20. Deceit commeth to the heart of them that practise mischiefe and ioy to the counsellers of peace DEceit commeth to the heart c that is sorrow and griefe commeth to the hearts of them that plot mischiefe against others by aduise or attempt when they shall finde themselues deceiued in their deuises But such as vse their thoughts and words to moue men to be at peace with God and their neighbours and to walke in the way of peace and good propseritie shall not faile of the comfort of their faithfull and wholsome counsell Doct. 1 Craftie persons shall feele the smart and woe of their owne subtill practises When their hearts take pleasure in inuenting of euill they must be put to the paine to beare the burden of their euill inuentions Vexation and mourning are not so meete for any as for them that studie how they may vexe their brethren and bring them to mourne As we haue alreadie shewed that wicked workes deceiue them that doe them so for the same causes it will appeare Chap. 11. 18. that the warping of sinfull courses will turne to their hurt that imagine them Reasons 1 First their successe will not answere to their expectations they shall faile of that which they fullie assure themselues of as it is said Doe they not erre that imagine euill Where the question is Prou. 14. 22. not proposed in way of doubting but of certeintie as of a thing that is cleere and manifest and in no wise to bee gainesaied Neuer any man of an hurtfull heart had his will satisfied and his desire fulfilled to his contentment and consequently according to his hope Women commonly haue paine in breeding of child and pangs in trauell and comfort when they are deliuered but malitious men conceiue ioy all the time that they goe great with their purposes and most when they are bringing forth and nothing but anger and sorrow and shame when they see nothing but a mishapen monster to be borne vnto them Secondly though they seeme to preuaile for a time and effect their purposes so as their hearts wished yet somewhat hindreth their full comfort for the instant as it did Hamans and Achabs and all be ouerturned in the ende and themselues be ouerwhelmed therewith as the case of Haman and Daniels aduersaries testifieth Thirdly though they should worke their willes and bring their purposes to passe and escape vnpunished as long as they liue yet because there is a iudgement to begin when life is ended they are nothing the better for being spared so long All their cunning all their craft all their wiles and shifting will not serue the turne to wind themselues out of the woe that is denounced against them and the wofull punishments that shall bee executed vpon them Vse 1 Instruction that we vse our thoughts and mindes to better meditations and studies then to nourish that by art which groweth too fast by nature Our flesh breedeth an aptnesse and inclination to doe euill and become hurtfull that we shall not neede to beare our braines about it but rather haue cause with all carefulnesse to bethink vs how we may shun and auoyd it Let vs leaue that craft to the diuell which is the master and teacher of it who laboureth to haue all to be his apprentices and is most ready to informe euery one to be most expert and skilfull in that damnable trade of craftines But neither himselfe from
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
be talkatiue and exceede too farre in multiplying of words What though it be true that we say and so we know and are able to proue it Doth euery trueth befit euery time Should all men alwaies bee speaking all that they know It would bee a great meanes to hinder the increase of knowledge Some be talking when they haue more neede to heare some be teaching when they haue more neede to learne and many wrong themselues and them that are present in not giuing place to others that are more sufficient and better able to speake So did not Elihu he preferred his elders though not his betters before himselfe Hee would not open his mouth before his turne came and that he saw Iob and his three friends to Iob. 34. 4. 5. c. swerue out of the way on both hands Reproofe of those that destinate all their speehes and that in the ministerie of the Gospell to the setting forth of their owne praises It may truely be said of many that they preach not Christ so much as themselues contrarie to the faithfulnesse of Paul who preached not himselfe but the Lord Iesus Christ Their chiefe labour is not to win glory to God and men to saluation but credit to themselues and men to the admiration of their gifts and learning This they principallie aime at that all may be affected with their elocution that al may see the fruit of their wits that al may discerne of their skill in the tongues that al may witnes their paines in reading that all may wonder at their depth of iudgement If those be things that their hearts doe chiefly desire wee must conclude of them that their hearts doe publish foolishnes Verse 24. The hand of the diligent shall beare rule but the deceitfull shall be vnder tribute THe hand of the diligent that is diligent men who vse their hands or other members of their bodies or else their minds to some honest and profitable trauell according to their calling shall beare rule and attaine to some good place of estimation But idle persons whom want and other occasions draw to deceitfull courses to shift for themselues as wee haue shewed in the fourth verse of the tenth chapter shall be made vnderlings and brought into subiection and seruilitie Doct. They which are laborious and faithfull in meane places doe take the way to rise to an higher degree True it is that diuers attaine not to such greatnesse as others doe and yet be no lesse diligent then others are but the Lord maketh their inferioritie a step towards their heauenly aduancement and they are not without estimation in that low estate and God seeth their fruite to bee better and their comfort to bee more there than if they were raised vp to higher preferment Otherwise they that serue God in what place soeuer are sure to grow greater The Scripture proposeth examples hereof and sheweth how the point hath been verified in former ages Iacob at the first set himselfe to seruice and was at the commandement of an other man but at the last being painful and true he was able to keep seruants himselfe and other men were at his commandement Ioseph when hee came into Aegypt was bought and sold as a poore bondman but being faithfull in euery place that hee came into hee was promoted in euery place that hee came into When hee was a seruant when hee was a prisoner and especiallie when he was Prince Dauid had once the charge of a flocke of sheepe and thereof was not a little heedefull but afterwards hee had the leading of an armie of men and lastlie was exalted to the throne of a glorious kingdome Reasons 1 First promotion is from the Lord and hee setteth vp and putteth downe according to his owne will And therefore when he hath fitted men to authoritie by humbling them with labour he assigneth their places wherein they shall stand and by his providence preferreth them to the same some to bee Magistrates some to be Captaines some to be Ministers some to be Maisters some to bee Stewards some to haue one office and some another Secondly the hand of the diligent maketh rich and riches cause them that are wise and honest to be put into authoritie and imployed in the townes and places wherein they dwell or at least they grow to be housekeepers and beare rule in their owne families Thirdly painefulnesse with wisedome and faithfulnesse doth cause great personages to looke after them They entertaine them into seruice they put them in trust with their affaires they giue countenance vnto them and they many times are meanes of their rising and preferment And in this sense is that saying Thou seest that a diligent man in his businesse standeth before Kings and standeth not before the base sort Prou. 22. 29. Vse Reproofe of their follie that are ashamed and disdaine to take any paines vnlesse it be in seruing of sinne and lust and thereto they make themselues slaues and drudges And what is it that meaneth them to such nicenesse that they will not voutchsafe to put their hands to any worke or set their mindes to seeke for knowledge whereby they may bee fit for some good profession The feare of contempt the doubt that they shall bee little regarded if they applied themselues to such a base kinde of life It is not according to their birth and bringing vp to spend their time in labour or studie it will bee a hinderance to their preferment that they looke for But will they thus contrarie the word of God and crosse the trueth of his holy spirit Will they say that diligence doth make men contemptible when he saith the diligent hand shall beare rule will they say that idlenes doth bring men to promotion when he saith that the idle shall be vnder tribute He will as well crosse and contrarie them in their state and desires and make them feele his words to be true Who seeth not what beggerie and want and miserie they cast themselues into Are they not driuen to sell away and depart with that inheritance and patrimonie which their parents haue left them Are they not compelled to borrow and shift and to sincke deepely into debt And it is a true prouerbe that the borrower is seruant to the man that lendeth For further vse of this Prou. 22. 7. point see the fourth verse of the tenth chapter in the application of the second doctrine Verse 25. Heauines in the heart of a man doth bring it downe but a good word reioyceth it HEauines of heart that is such sorrowes or feares as are not godly and effects of faith but proceeding from infidelity or carnall respects especially being excessiue doth bring down the heart not humbling it kindely so as pride may be taken away but either filling it with discouragement or distemper against which the Prophet wrestled with sundry conflicts Why art thou cast down my soule and art vnquiet or tumultuous within me Psal 42. 5. Now withall
substance were prosperous hunters in shew at the first yet they rosted not their pray but prouided it for Dauids vse and Dauid dealt with them as with beasts that are hunted into the net Reasons 1 First the vse and comfort of all things proceedeth onely from Gods gift and blessing and standeth not in the meere getting and possession of thē and all deceitfull persons both in a generall respect because of their wickednesse and in a speciall regard for their fraudulent and guilefull behauiour are subiect to malediction and to be cursed in euery thing that they deale in or which belongeth vnto them Secondly though the vngodly haue many times power and abilitie to increase their goods yet the vse and fruition of al good things is appropriated peculiarly and intayled to the righteous for whom the wicked are set on worke and not for themselues And so much doth the holie Ghost expresselie testifie Surely to a man that is good in his sight God giueth wisedome and knowledge and ioy but to the sinner he giueth paine to gather and to heape vp to giue to him that is good before God Eccles 2. 26. Iob speaketh to the same purpose saying Though hee should heape vp siluer as the dust and prepare rayment as the clay hee may prepare it but the iust shall put it on and the innocent shall diuide the siluer Iob 27. 16. 17. Vse Admonition to withhold our hands from direption that wee take not from others that which will turne to no good for our selues Wee bring griefe and peraduenture also want vpon them but we bring sinne with greater sorrow and misery vpon our selues it may bee their hindrance but it will bee our owne vndoing vnlesse we leaue off and repent and as much as wee are able make restitution So that our pray will not onely not come to our dish but deuoure the rest of our meate which otherwise might be for our nourishment and by this meanes our neighbour is hurt our labour is lost our conscience is wounded our state is cursed our soules indaungered and that which is worst of all our God is offended and prouoked to displeasure And therefore let not other mens successe in this vnthriftie manner of gayning allure vs to follow the same trade with them sithence we foreknow the vnhappy euent that will fall out in the end Though spoile and crueltie though rapine and robberie though filching and stealing though gaiming lying falsehood or any indirect courses doe set vp men for a time yet downe they must and be driuen to confesse that all their sinfull gettings were vanitie and losse and all their vnlawfull commodities pernitious and hurtfull to them Doct. 2 But the riches c. Wealth well gotten by good men is great in value whatsoeuer it be in quantitie As the bread of deceit is sweetest so the riches of iniquitie seeme best to vnrighteous persons and sluggards like nothing so well as that which commeth with least trauell and without much paines taking Better say they is an handfull with ease then Eccles 4. 6. two handfuls with labour and vexation of spirit And euery thing is a vexation of their spirit which putteth them to any paines of bodie But the Lord testifieth the contrary and teacheth his people both by word and effect that that onely is of worth and estimation which his seruants obtaine by lawfull means and his blessing vpon them And because this point is most true and the world beleeueth not that any trueth is in it hee confirmeth the same in diuers places as Chap. 15. 16. Better is a little with the feare of the Lord then great treasure and trouble therewith That is with feare care sorrow or the checke of an euill conscience So in the Psalme 37. 16. A small thing vnto the righteous is better then great riches to the wicked and mightie Reasons 1 First in respect of the giuer thereof it is the Lords hand that bestoweth it vpon them as a testimonie of his loue and an earnest of more excellent treasures Now an Angell from the Kings owne hand in fauour is more regarded then a pound from an other vpon other occasions And how great a substance may a man haue conueyed to him by receiuing a shilling or tester for possession of all that is passed ouer to him by deede of gifture And how large demeanes may a man bee estated in by taking a turfe in way of lyuerie and seison Now though euerlasting life be principally confirmed to vs by the spirit of adoption yet the Lord would haue his eternall fauour to his Saints to bee seene and acknowledged euen in his earthly benefits Secondly it is sanctified vnto them by the word of God with prayer and thankesgiuing 1. Tim. 4. 5. Thirdlie his blessing maketh it to serue and suffice them for all needefull vses it satisfieth their hearts it is competent for their bodies it is sufficient for their families And as their state is increased so their hands are opened to distribute to the poore and to contribute to the seruices of God and euery way to shew their readines to doe good so as God may haue glorie his seruants refreshing and their owne soules an euerlasting recompence of immortalitie Vse Consolation to all godly faithfull and industrious persons that they are euery way wealthie and rich rich in glory which is reserued for them in heauen rich in weldoing rich in spirituall graces rich in earthly substance if enough of that which is deare and precious may make a man to be rich That saying which is in the fifteenth Chapter of this booke is not to be restrained to any Prou. 15. 6. one but holdeth true for euery one that feareth God that the house of the righteous hath much treasure Things that are costly and of great price are not to bee rated by comparison with the measure of baser matters nor according to the roome which they fill vp A little gold ouerualueth much leade or iron many great pebbles are not matchable in worth with one pearle which is farre lesse then they are a boxe full of rich diamonds is better then a house full of woode and straw or other stuffe that is course or common And so standeth the case with good mens possessions the blessing of God with his mercie and fauour doth conuert them into iewels for their vse and benefit and worketh such comfortable effects by them as all the treasures of the wicked can neuer yeeld vnto them Verse 28. Life is in the way of righteousnes and in that path way there is no death LIfe c. The meaning is that they which are righteous men iustified by the merites of Christ and sanctified by his spirit and obedient to his will in working that which is agreeable to his word are in state of life euerlasting The life of grace they haue possession of alreadie the life of glory is assured to them by the life of grace whosoeuer hath the one can neuer faile of the other And therefore it is said that there is no death in that path They are deliuered from the first death which hath power ouer all sinfull men in this world and they shall neuer come into the second which is the portion of reprobates in the world to come And this is confirmed by the testimonie of Christ himselfe saying Verily verily I say vnto you he that heareth my word and beleeueth Iohn 5. 24. in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life The doctrine which the words would minister hath been declared and prosecuted in the nineteenth verse of the former chapter where it is saide that righteousnes leadeth to life and therefore it is needelesse to handle it againe in this place Onely let thus much be spoken that the holy Ghost doth not in vaine so often promise life to them that seeke and serue him He doth repeate it more then twentie times in this one booke besides the mention that the other parts of scripture doe make of it almost euery where It is therefore a point of certentie to them that lay hold on it It is a point of difficultie and not easilie beleeued sithence God to helpe our hearts doth againe and againe redouble it and it is a point of great importance requiring a serious and constant meditation without which men grow barren and carelesse in doing all good dueties and by which they are made rich and plentifull in all holy seruices The consideration of life and of such a life will incourage the heart and open the mouth and strengthen the hands and make the feete nimble to runne in the waies of righteousnes all that they can doe in obedience they will account too little and nothing that they suffer for wel-doing they will thinke to much FINIS The Author to the Reader THou art to be aduertised good Reader that sundrie faults haue escaped in this Treatise most by ouersight of him that copied it out and made it readie for the Presse and some few were committed in the printing the greatest part and I think all are here collected for thee in briefe I pray thee take notice of them and reforme them in their places according to this direction Pag 13. lin 2. reade and their soules also flexible pag. 30. l. 10. r. their perswasions p. 36. l 29. for commoditie reade brethrens pag. 38 l. 3. r. into accusations p. 39. l. 30. r. offer of it to others p. 41. l. 31. put out owne pag 42. l. 23 r. aggrauate pag. 43. l. 20 r bond p 46. l. 35. r often p. 50. l. 14. r. fast ibid. 34. r. what causeth p. 51. l. 5. r. preserueth ibid. 12. r. meannes p. 53. l. 27. r. God heareth them with mercie and fauour p. 57. l. 9. r. fence p. 66. l. 36. r. descried p. 69 l. 14. r. greatly pag. 78. l. 26. r. deprauation p 86. l. 6. r. good springs p. 91. l. 34. r. as pag. 94. l. 5. r. spoken p. 95. l. 11. r. was an p. 108. l. 1. r. sharpe p. 139. l. 16. r. deeme p. 143 l. 29. r. degree p. 144. l. 2. r. crueltie pag. 156. l 28. r. couetous p. 160. lin 37. r. deposed p. 166. l. 14. r. but to the. p. 196. l. 26. r. feares p. 280. l. 22. r. moueth
not so much respecting the price in selfe-loue as the profiting of his brother in Christian charitie and that he vse all other due circumstances accordingly As to sell that which is good at a reasonable rate and performe it in due season and full measure and such like Doct. 1 They are after a sort publique enemies of the countrie that procure or seeke for a dearth The Lord would haue vs to collect and deeme what harme they doe by the effects that ensue thereupon The exclamation and outcrie not of one person or familie but of the multitude of the people doth intend in this case some grieuance among them Scarcitie of foode is one of the most grieuous iudgements wherewith the Lord is wont to plague a nation and how can we then take them for our friends which wish so grieuous a punishment Salomon by prayer made 1. Reg. 8. 38. a way for the prayers both of the whole people and the particular friends and members thereof to come to God for remouall of such a miserie then what are they to be accounted that send forth desires and put forth endeuours to call for it and bring it Reasons 1 First they are heauie aduersaries of the poore and practise to adde sorrow to them that are alreadie in sorrow The greatest weight of this burthen is like to light vpon their backes because they are least prouided of armour to keepe it off An example thereof is to be seene in the prophecie of Amos where the selfe-same effect is wrought by the selfe-same meanes which wee are now in hand with Heare this O ye that swallow vp the poore that Amos 8. 4. 5. 6. ye may make the needie of the land to faile saying When will the new Moone be gone that we may sell corne and the Sabbath that we may set foorth wheate and make the Epha small and the shekell great and falsifie the weights by deceit and buy the poore for siluer and the needie for shooes yea and sell the refuse of the wheate They had long kept vp the corne for this purpose to haue it grow deare and now the time serued the turne and it must bee opened in all the haste they thought the daies of the Lords owne seruice too long vntill they were at it And now woe to the poore for the plot is laid to pray vpon them They shall buy the refuse deare which is little worth and sell themselues cheape to pay for it Secondly they are pernicious to men of all sorts and conditions vnlesse it be to a few of those few which haue corne to sell And to this point let them speake which can speake by experience and experience hath taught not long sithence the greater number of housekeepers that the higher the prices of corne doe rise the lower the states of families fall And the sellers of victuals do the more fill their purses with mony the lesse the poore seruants fill their bellies with meate Aske the traueller by the way aske the labourer in the countrie aske the tradesmen in the towne aske the common sort yea almost any sort of inhabitants in the citie and which of all these will say or truly may say it is no burthen to vs that things are no cheaper A great part of their care is to make prouision for household a great part of their labour is swallowed vp in prouision a great part of time is too little for their labour So that their care is more their labour greater their commons shorter and state much weaker Many be restrained from doing further good many be compelled to lessen former familie many thereby be brought to manifold inconueniences more than we expresse or thinke of Vse 1 Reproofe of all that affect such a mischiefe liuing in hope for their owne priuate lucre that so great an hurt will grow to the publike state of the land but specially of such as take the way and vse the meanes to effect this euill and to draw vpon it such a iudgement And of this sort are they which practise that which is here declared to be a noisome sinne namely to store vp their corne that no man shall haue any benefit by it whiles there is any good substance in it They are much more kinde hearted to Rats and Mice and Wesils than they are to their brethren for they shall haue all freely giuen them for nothing and men cannot buy any of it for their mony And therefore what can they say for themselues why they should not be as much liable to the woe and curse which S. Iames doth denounce as those whose other riches were corrupt whose garments were moath-eaten for want of wearing whose gold and siluer was canckred and rustie for want of vsage But worse are they which not onely hoord vp their owne corne that it shall neuer come foorth seasonably to preuent a dearth but ingrosse other mens also for the same purpose that they may make their gaine thereof to the detriment and hurt of many others But of all others worst are they which not onely keepe back corne from the marker but from the barne not from sale but from sowing which refuse to yeeld tillage and seed to the ground which yet further by force or fraud extort the ground from other men that they shall neither till nor sow it These drie vp the springs of the Market that the streames of plentie should be restrained from flowing to it these bring a curse vpon the earth and make it barren in comparison of the Isai 5. 9. 10. store it was wont to yeeld These labour for depopulation of houses and townes and fields and people Consolation to them that bring an vpright heart to selling though they cannot be so large in giuing therein they doe a seruice to God therein they performe a worke of loue to their neighbours and therefore they shall be better satisfied at Gods hand than at the buyers and his pay will be better in grace and goodnes than the other can be in gold and siluer Doct. 2 The people will curse him c. It is a grieuous plague to be pursued iustly with the cries and clamours of the people True it is that Ieremy and others of the most faithfull seruants of God haue been spoken euill of and cursed by the multitude And so it is Iere. 15. 10. true that as the sparrow by flying and the swallow by flying escape so Prou. 26. 2. the curse that is causelesse shall not come And it is most true they whom men reuile and persecute and say alll manner of euill for Christ his sake falsely are blessed But this is also very true that to be spoken against for sins sake truly is not a matter of blessednes but miserie the wings of a mans name reputation will be clipt so short that it shall not auoide the stroke and shot of a curse if it be dulie caused In this same manner are hurtfull men threatned which