are there perswasions and reasons to that purpose declared Come with vs say they we will lay â—ait for bloud and lie priuilie Prou. 1. 11. 13 14. for the innocent without danger we shall finde all precious riches and fill our houses with spoile thou shalt put in thy lot among vs we will all haue one purse And the fellowship of faithfull Christians in fasting and prayer in participation of the word and Sacraments and in all holy exercises of religion doth asmuch refresh the hearts of them that addict themselues to the seruices of God and vnfainedly seeke eternall saluation They gladly come together they willingly stay together they coÌ„fortably conuerse together as it is sayd in the Acts of the Apostles that they coÌ„tinued Acts 2. 46. daylie with one accord in the temple breaking bread at home did eate their meate togither with gladnesse and singlenesse of heart Confutation of them that giue the Papists so high a commendation for vnity which deserue so deepe a condemnation for conspiracy Vse 1 They loue one an other most dearely but it is because one knoweth an other to hate religion Christians and Prince and country most deadly idolatry and superstition and treachery and treasons are the foundations of their amity and kindnes Instruction to try what vprightnes is in our heartes by our loue or righteous men for righteousnesse sake Whosoeuer doth trulie detest iniquitie will louingly imbrace the company of them that be enemies vnto it and all that soundly sette their affections on goodnesse will estrange themselues from them that walke in wickednesse Dauid built his comfort vpon the firmnes of this groundworke when he said for the assurance of his fidelity towards God that all his delight was in the saints that were in Psal 16. 3. the earth and in the excellent And when he appealed to the lords owne testimony of his holy zeale saying Doe not I hate them O Lord that hate thee and do not I earnestly contend with those that Psal 139. 21. 22. rise vp against thee I hate them with an vnfained hatred as they were mine vtter enemies Consolation to them whome no vngodly man can fancy but euery one maligneth and speaketh euill of and setteth himselfe against What maketh this enmity and opposition but folly and malice on the one side and saithfulnes and well doing on the other It prooueth that themselues are too spirituall for fleshly fooles to fauour and their wayes too righteous for sinfull men to like of If they were of the world they should finde more friendship at worldly mens hands if they would runne to the same excesse of riot and sinne with the wicked they should be lesse traduced by wicked mens tongues In regard whereof on the contrary side it is not a credit but a blemish not for comfort but for terror to be magnified and much made of among them of whom God and his best seruants are despised and lewde men of worse behauiour are most countenanced Verse 10. The heart knoweth the bitternesse of his soule and a stranger shall not meddle with his ioie THe heart of a man that part of him which is the fountayne of life and seate of affections knoweth the bitternesse of his soule feeleth inward anguish and hath experience of pearcing sorrowes the meaning is that the feares and heart griefe of them that haue a troubled conscience are more felt of themselues than known to others And a stranger any other besides himselfe shall not meddle with his ioye cannot discerne how great his comfort 1. Pet. 1. 8. is being the same that Saint Peter calleth an vnspeakable ioye No griefe is so great as that which lyeth vpon an afflicted conscience Doct. 1 It is not only bitter but bitternesse it selfe more vnpleasant than gall or wormwood it is an vnknown burden and grieuously crusheth euery one which lyeth vnder it And therefore it is said that the spirit of a man will sustaine his infirmitie but a Prou. 18. 14. wounded spirit vvho can beare The mind of a man may beare out with patience the paines and diseases of the body or any outward crosses but what strength besides the power of Gods holy spirit is able to make a man without fainting or shrinking to endure the torment of a bitter afflicted soule No health no pleasures no comforts of this life can cheare it vp no might can enable any to stand firme and sure vnder such an intolerable waight Dauid compareth the horror of it not to stripes on the body or breaches on the skinne or wounds in the flesh but to the very breaking of the bones as he saith Make mee heare ioie and gladnesse Psal 51. 8. that the bones which thou hast broken may reioice First the sight of sinne is very hideous for a wakened conscience Reasons 1 to behold and that doth therefore pierce the heart with miserable pangues and terrors And hereupon was Dauid mooued with such importunity to sue for mercy at Gods hands that the booke might be crossed and all his iniquities pardoned because saith he my sinne is euer before me The memory and guiltines of Psal 51. 3 it pursued him euery where continually by night and by day abroad and at home in bed and at boord no time could free him from it no place could ridde him of it no power could preuayle against it Secondly the apprehension of Gods displeasure of all things is most terrible and fearfull and that is it which doth so much dismay the wounded consciences Iob had afflictions vpon afflictions and losses vpon losses losse of sheepe and Oxen losse of Asses and Cammels losse of seruants and children losse of foundnesse and good estate of his owne body and yet for all these his heart was not troubled vntill God seemed to be offended and then he was presently much perplexed The Prophets knew well that rebukes were wholsome and chasticements necessary and yet they pray earnestly that the Lord would not rebuke them in wrath nor correct them in anger but only chastise them in iudgement least they should be brought to nothing Psal 6 1. Ier. 10. 24. Our Sauiour Christ himselfe could easily endure both paines and pouerty and hunger and thirst and contempt and reproche and all other crosses from his youth vpward but when our transgressions brought vpon him Gods indignation when for the sins of his people he was to sustaine the wrath of his father then though he was most perfectly patient yet he could no longer forbeare to bemone his importable burden that lay vpon him My soule saith he is heauie euen vnto the death then he praieth Father if it be possible let this cup passe from me then in a bitter agony he falleth a sweating and that of drops of bloud and lastly after all this at the finishing of his passion and the perfecting of our redemption he sendeth vp a patheticall complaint to his father My God my God why hast thou forsaken me
Deuteronomy ruÌ„neth in this maner The Lord shall make thee the heade and not the tayle and thou shalt be aboue onelie and not beneath Deut 28 13. if thou obeiâ— the commandements of the Lord thy God which I command thee this day to keepe and to doe them And thus much doth Dauid acknowledge to be verfied to himself the Lord performed this good promise vnto him Thou hast saith he deliuered mee from the contentions of the people thou hast made me the head of the heathen a people whome I knew not doth serue me Assoone as they heare they obeye me strangers be in subiection to me First there are manifold occasions whereby vngodly men are often brought to be so submisse to the seruants of the Lord as in Reasons 1 respect of the authority and greatnesse which diuers are aduanced vnto as all the Egiptians bowed to Ioseph and all the Persians to Mordecay and because distresses make many to seek help and counsell at their hands whom formerly they haue maligned and hated as wicked Iehoram at Elisha Balshazzar at Daniel 2. King 3. Dan. 5. proude Pharaoh sundry times at Moses Secondly if godlines were a cause of contempt and vilenesse theÌ„ as the godly were more multiplied so they would bee more contemptible eÌ„vile and the whole body of them would be basest of all whereas the contrary is euidently to be seene fithence the Church is the most glorious company that euer was oâ— shall be in the world There is no state nor kingdome nor empire that hath bene or can be comparable to it And to this purpose heare what the holy spirit of God testifieth of her in the songs of Salomon There are threescore Queenes and fourescouâ—â— Concubines of the damsels without number But my done is alone my vndefiled are shee is the onlie daughter of her mother and she is deere to her that bare her the daughters haue seene and counted her blessed euen the Queenes and the concubines and they haue praised her Who is she that looketh forth as the morning faire as the moone pure as the sunne terrible as an armie with banners How many nobles how many princes how many kings how many natioÌ„s do yeeld obedieÌ„ce vnto the Church Yea the very wicked also euill men do bowe before her though they loue her not yet they pretend loue and hypocritically make femblance of reuerence to her their mouth giueth her testimony with their lips they would make meÌ„ beleeue that they haue her in estimatioÌ„ EueÌ„ the very Atheists theÌ„selues scarce dare grow so andacious as to professe that they are none of Gods people nor meÌ„bers of the Church And that did Dauid vse as an argument of his greatnes predominatioÌ„ ouer his enemies that straÌ„gers did fainedly Psal 18. 44. subiect themselues vnto him Thirdly if piety and religion did make men abiect despised then as their grace did grow their credit would decrease the riper they waxed in goodnes the deeper they would sinke into basenes perfect holines would bring theÌ„ to a perfectioÌ„ of ignominy which who seeth not to be otherwise Especially at the end of the world wheÌ„ the saints shall be replenished with the fulnes of grace shall they not be beautified with the brightnes of glory and haue power committed vnto them to bee iudges of all the reprobates both of men and Angels Confutation of that error which is in the mouthes of monie Vse 1 and the mindes of more that hee which will bee religious must needes bee contempâ—â—ble and the waie to become greate is to growe sinfull and godlesse Flesh and blood Indeede woulde haue it so and therefore fleshly men imagine it to be so they cary an enuious heart against the righteous and therefore bee grieued that the righteous should either rise or stand but he that setteth vp establisheth and he that casteth down and depresseth declareth his purpose which his power also accomplisheth that his seruants shall be made honourable with preferment and his enemies made vnderlines with debasemenâ— Daniels faithfulnes did neuer bring him to reproch nor his aduersaries falshood did euer winne them credit Mordecay could not be kept downe because he was a godly Iewe nor Haman could not bee held vp because he was an impious Amalekite Read through the whole book of the Scriptures it will appear that of al the kings they which were most holy and zealous for the worship of God did alwaies best prosper in their owne estate That which is spoken in the Psalme concerning the happines of them that feare God wil infallibly be verified of euery one of them in due season His Psal 112. 9. 10. horne shall bee exhalted with glorie The wicked shall see it and bee angry hee shall gnash with his teeth and consume a vaie the desire of the wickedsh all perish Admonition to vngodly persoÌ„s that they be not too fierce violent against their poore brerhren when they haue a superiority ouer them their course will come in time to bee their inferiours and to stand vnder their sentence and to fall vnder theire hands and to lie vnder theire feete and therfore let them not bee extreamely rigorous to them least their measure be returned to themselues Yf Iosephs brethreÌ„ had asmuch beleeued his dreames that they should come and bow to him as they euuied him for them they would haue vsed him with more mildnesse Jf Shimei had thought that Dauid would haue recouered again the crowne and kingdome and soueraignety ouer him he woulde haue spared his cursed speeches against him Verse 20. The poore is hated euen of his owne neighbour but the friends of the rich are manie THe poore he that is fallen into pouerty or disgrace with great personages is hated of his neighbour they that dwell by him and his kinsfolkes and old acquaintance and such as were wont to be familiar with him being yet but carnall men wil altar their countenance and behauiour towards him and picke quarrels against him and take any occasion to alienate themselues from him But the friendes of the rich are manie diuers fawne on the wealthy and flatter them and make a faire shew of loue good will when as notwithstanding they beare no such affection to them in their hearts The friendship of fleshly men is grounded on the state of them Doct. whome they shewe kindnes vnto and not on their graces Be they neuer so religious and godlie yet wanting wealth and countenance they contemne them as abiects be they neuer so impious prophane and yet hauing titches and dignity they admire them as Angels While Job was in prosperity and held the weapon of authority in his hand euery one respected him a chaire was set for him in the streete to rest him by the waie well was he that could doe any good office to shewe how much hee honoured Job but when his goods were gone his bowstring was cutte as he saith no
others so stored with plenty this is a stroake of the Lords owne hand as a punishment of their sinne and addition to their misery Hereof he speaketh in another place saying The desire of the slothfull Pro. 21. 25. 26. slaieth him because his hands refuse to worke He coueteth euermore greedilie but the righteous giueth and spareth not Secondly this is manifest by the effects of it for who will vse so many shifts and deuises to come by goods as slothfull men vse to doe They will pawne and forset all their credit to get any mans money by borrowing They will aduenture all their state to winn away mens mony by gaming And in that case they spare not any friend either kinsman or brother either such as feast them or come to visite them or be inuited by them all is one so that they may come by the coyne they care not who they be that loose it They will hazard their liues to wrest and extort away mens money by robbery and filch away their cattell by stealing doth not this declare a violent affectiō of hauing when they straine themselues so far to get substance Confutation of them that charge none but rich men with couetousnes as if it were impossible for any to affect wealth that Vse 1 cannot effect their desires to inioy it All vnthrifty persons should be acquited of that sin and euery one that is faithfull in his caling and prosperous in his state should be condemned thereof if God would allow of their verdit But he hath not empannelled them vpon the iury they may iustly be challenged for partiality and being parties neither speake they according to law nor yet haue any sufficient euidence for the facts for the Lord himselfe testifieth that such as get little be desirous of much and they that haue nothing by their wills would haue all Instruction that we be not sluggards in spirituall things satisfying our selues with wishing for grace and saluation without further labour and trauaile for them Striue saith Christ to enter in at the straite gate for manie I say vnto you will seeke to enter in Luke 13. 24 and shall not be able If all should be saued that are not willing to be damned we should haue swarmes of reprobates in heauen The foolish Virgines would gladly haue gonne in with the Mat. 25. Bridegroome but they thought it too much paynes and charges to prouide themselues of oyle in due time And the riche Mat. 19. man had good liking of eternall life but no will to part with his wealth for it And so are there innumerable with vs now like as there haue beene allmost in all ages that woulde neuer fall into destruction if words and desires without Christian behauiour and mortification would preserue them from it For the other part of the verse concerning the plenty which they that be diligent are stored with see Chap. 10. 4. in the second doctrine Vers 5. A righteous man hateth a false matter but it causeth the wicked to stinke and be ashamed THe meaning is that all that are truely iust and godly 〈◊〉 decline from bad causes words and deeds with hatred therof so far as they appeare vnto them to be vnlawfull At least it is the duty of all good men so to do though somtimes peraduenture they faile in practise But contrarywise the wicked do not so but take pleasure in sinfulnes and thereby are brought to disgrace reproache especially in the sight of God and good men and oft also ordinary men such as are merely ciuill yea vngodly men and sinners do loath them and speake euill of them for their lewdnes Thus standeth the opposition The righteous hateth a false matter and therefore gaineth reuerence and honour but the wicked loueth a false matter and therefore is made odious and shamefull True righteousnes consisteth not only in forbearing that which Doct. is euill but in nating of it The affections are of as great force in the seruices of God as the words and actions and the heart hath no lesse place then the members of the body Jt must be one and the principall agent in loue where they haue calling to deale and it must deale alone with detestation of those abominatiōs which they are discharged to intermeddle with To this purpose it is that Amos saith Seeke good and not euil that ye may liue and the Lord God of hoasts shall Amos 5. 14. 15 be with you as you haue spoken But hate the euill and loue the good and establish iudgement in the gate c. And to the same purpose tendeth the description which Isaiah maketh of a righteous man that liueth in safety when others are in perill and retayneth his Isa 33 15 boldnes when others liue in feare He that walketh in iustice and speaketh righteous things despising gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing of euill First it is the effect of sound prety and the worke of a heart Reasons truly religious as it is sayd The feare of the Lord is to hate euill Prou. 8. 13. Secondly it maketh men carefull constant in shunning that which is vniust and sinfull as Dauid saith I hate the work of them that fall away it shall not cleaue vnto me No man taketh delight to conuerse with his enemie or to put his hand to that which his hart riseth against Why doe not men and weomen vse to play with Adders and Snakes and serpents aswell as with whelpes birds and such like creatures because they hate them Why will they put sweete flowers and those things that are odoriferous to their noses and stop their noses at vnsauory smelles because their nature is delighted with the one sort and abhorreth the other Though sometimes men make shew of reformation of things that are amisse yet if it arise not from an internall enimity against them they are very like to fall backe againe vnto them as Saul returned to listen to witchery notwithstanding his former sharpe proceeding against witches Thirdly though godly men are sometimes surprized by sinne being either deceiued by the subtilty thereof or ouerborne with the violence of it yet if it be bitter vnto their soules and their harts haue a quarrell against it the Lord will neuer impute it to them Hereof the Apostle speaketh to the Romanes I allow not Rom 7 15. 16 17 that which I doe for what I would that doe I not but what I hate that doe I. If I doe then that which I would not I consent to the lawe that it is good Now then it is no more I that doe it but the sinne that dwelleth in me Instruction to informe our hearts against all manner of wickednes Vse 1 that they may be the more incensed against it The worse we like of sin the more righteous we are and the better the Lord will loue vs. And the more agreement
be their soueraigne Thirdly where the word is truly feared there it is saithfully obeyed they that reuerence it in heart will obserue it in deed they dare not take liberty to doe any thing against it they will not be heedlesse of duties prescribed by it Confutation of that impious error which by temptation and Vse 1 frailty commeth into the thoughts of the regenerate and by infidelity and corruption dwelleth in the hearts of the vnregenerate and by impudency and audaciousnesse breaketh out of the mouthes of blasphemers that it is to no purpose to be so deuoute and godly and that they are most wise that are least fearefull to follow their delights and to satisfie their fleshly desires Iob speaketh of such and bringeth them in saying Who is the Almightie Iob. 21. 15. that we should serue him and what profite should we haue if we should praie vnto him And Malachie speaketh to such and in sharpe manner chargeth them to haue affirmed that it is in Mal. 3. 14. vaine to serue God and what profit is it that we haue kept his commandement and that we walked humblie before the Lord of hoasts Such haue bin in euery age and many such are in our owne age which are all refelled by this worthy sentence whereby it appeareth that the faithfull are so far from loosing the recompence of their holy words and actions as that their religious thoughts and affections shall not be vnrewarded Consolation to all them whose consciences are vpright tender in the loue of the truth against the troubles that are to be looked for from the world to the godly for goodnes froÌ„ God to the world for sinne Do the wicked molest them with wrongs and vexations because they runne not with them to the same excesse of riot and euill The Lord will refresh them with rest and comfort because they cleaue vnto his word which forbiddeth euery thing that is not good Js any thing taken from them vniustly for his sake and the gospells He will giue all things vnto them abunddantly in recompence of the same In this world as our Sauiour saith their gaine shall an hundred fold exceede their losse if it be Mark 10. 30. expedient and needfull for them and in the world to come they shall receiue eternall life And in the meane time when plagues shall be powred downe vpon the earth for the iniquities of the people they shall either altogether escape them or els be deliuered from the venom and hurt of them They that take Habakuks course and tremble when they heare the word spoken shall be in Habakkuks case and rest in the daie of trouble Habak 3. 16. Vers 14. The doctrine of a wise man is a welspring of life to depart from the snares of death THough the meaning of these words hath been shewed and prosecuted already in the eleuenth verse of the tenth chapter yet we will adde somewhat to the explication thereof When it is sayd therefore that the doctrine or instruction of a wise man is of such force it is to be vnderstood of wholsome and sound doctrine such as he receiueth from God and deliuereth to his brethren for wise men sometimes draw their instructions from their errors and now and then from grosser corruptions as Dauid did when he gaue direction to Ioab how he should cause Vrijah to be made away And as the lesson ought to be sound for the matter so must it be seasonable for the manner as spoken in due time in meete place and fitly applied wherein Iobs friends much failed though otherwise the men were godly and their words very true and waighty And yet further to these must be added of his part that will drinke of this liuely fountaine an attentiue eare and beleeuing heart to heare and imbrace the doctrine And then it will be constant and not dryed vp like ditches or ponds that are fed with raine water it will be comfortable and refresh the hearts of them that are in affliction it will be profitable and make them that receiue it fruitfull it will be necessary and forcible to deliuer them from sinne and destruction though therein the similitude be altered for that is meant by turning from the snares of death To depart from c Sinne is satans snare to catch men to perdition Doct. He that is in the power of it and intangled therewith is in great perill of perishing being caught in a trappe and held fast there till either grace deliuer him or death deuoure him He is Iob 18. 8. 9. taken saith Bildad in the net by his feete and walketh vpon the snares The grinne shall take him by the heele and the dreadfull fowler shall come vpon him There is no safe treading any where but in the wayes of God euery step without it through the length and breadth of the whole world hath somewhat set in it to intangle vs. Without the direction of the word and vertue of the spirit what is in man what commeth from man what is done by man but that which will worke his woe and turne to his ruine First euery mans nature from his birth and conception hath Reasons 1 made him obnoxious to death and damnation and hath closed him vp in such a sure hold of corruption that he can neuer escape out of it vnlesse Christ Iesus do set him at liberty Secondly ignorance errors and carnall reason of the mind together with lusts and passions and inordinate affections of the heart do sharpen mens appetites to Satans baites whether it be by net or by trap by snare or by limetwigs or howsoeuer he is disposed to come by them they are ready for his turne and taken 2. Tim. 2. 26. at his will as the Apostle testifieth The practice of sinfull men must needs be damnable when their disposition to it is very dangerous their words and works and waies are exceeding pernicious when their harts thoughts and natures are so hurtfull Eliphaz had made a sound conclusion against Iob if Iob had been liable to his premisted accusation Is not thy wickednesse saith he great and thine iniquitias innumerable Iob. 22. 5. 10. Therefore snares are round about thee and feares shall suddainlie trouble thee Instruction to be as carefull to fly from euery sinne as we are Vse desirous to escape from any perills No man would willingly fall inâ—o his enemies hands whome he knoweth to lye in waite for his bloud and the brutish creatures with all their might doe fly from those that seeke to kill them and shall we then be more heedles of our soules then they are of their liues to expose our selues to the baites of the diuell whereby he goeth about to destroy vs True it is that he proposeth pleasures and delights to allure vs by them as he did Euah but when we haue consented and yeelded vnto him there will follow nothing but paine and misery as Euah felt Great offers he will make vs of
aduancement credit if we will vse his meanes to attaine vnto it but shame will insue vpon it and confusion when we giue ouer our selues to be directed by him Wealth and riches he knoweth man naturally to hunger and hunt after and therefore he commonly doth feed their humour with hope of commodity but when they bite at his bayt they swallow downe the hooke withall and so are made his pray to their perdition And though they misse of the gaine which they looke for yet he misseth not of their soules which he fisheth for if he can fasten his angle vpon their desires and catch them by the gills For so the Holy ghost himselfe witnesseth saying They that will be ritch fall into temptation and snares into many 1. Tim. 6 9. foolish and noysome lusts which drowne men in perdition and destruction If we be fallen into any sinne let vs seeke to this welspring for remedy against it for as it preserueth some from entring into Satans nets so it will be a meanes to others to bring them forth God thereby giuing them repentance that they may know the trueth and that they may come to amendment out of the snare of the diuell 2. Tim. 2. 25. 26. But it is sit that we make all possible speede to procure our liberty because the longer we continue in the net the more we shall be intangled and with greater difficulty get out This holy direction is giuen to rash sureties which are come Prou. 6. 4. 5. into the hands of their neighbours whose state is insnared with the words of their mouthes that they should hasten as fast to auoyde that danger as the nimble hart runneth from the hunter or the swift bird flyeth from the fowler and not sleep vpon it one night before they haue obtained their indeÌ„nity much more then it coÌ„cerneth them which are fallen into the hands of satan of Gods iustice and be subiect to eternall death to bestir them and not suffer one moment to passe before they labour effectually for their freedome Reprofe of their ingratitude and folly that contemptuously reiect this water of life those holy instructions which are deriued out of Gods word and louingly giuen vnto them to rescue their soules from death Is it not a currish part to snarle at and bite that hand which is offered to them for helpe to draw them out of the snares of destruction And yet few doe better requite them that deale vprightly and faithfully with them They account them their enemies because they tell them the trueth and they that most loue them are least beloued of them Vers 15. Grace giueth good successe but the way of the transgressours is rough GRace that is the worke of Gods holy spirit begetting true piety righteousnes doth giue good successe it maketh good men to deale wisely and prosperously in all their affaires But the way of the transgressors is rough Their life is vnhappy and full of many vexations The sense and opposition standeth thus Grace giueth good successe and therefore the way of the obedient is plaine and comfortable and sinfulnesse bringeth euill successe therefore the way of the disobedient is rough and troublesome So farre as any man is truely religious and godly in heart he is Doct. 1 sure to be prosperous and happy in his waies This is a point that is scantly beleeued of men and few will giue credit vnto it and therefore it is largely set downe by God and many Scriptures consent in the confirmation of it As in the first Psalme the man that delighteth in the law of the Lord and constantly meditateth in the same is promised that whatsoeuer he Psal 1. 3. shall doe shall prosper In the third chapter of this booke it is giuen for a commendation of holy wisedome that her waies are waies Prou. 3. 17. of pleasure and all her pathes prosperitie Jn the prophecy of Isaiah the carelesse Iewes are vpbrayded with their sinfull folly that had bereft themselues of so good an estate whereunto the Lord was most ready to haue promoted them Oh saith he that thou hadst harkned to my commandements then had thy prosperitie beene Isay 48. 18. as the floud and thy righteousnes as the waues of the sea First grace will conduct men to the right way of truth and equity Reasons 1 preseruing them from all vnrighteous causes restrayning them from all vnrighteous courses for bâ—inging of their purposes to passe Secondly it doth aswell make them prudent to deale wisely as righteous to deale warrantably in all their behauiour where wisedome and iustice ioyne hands in working the effect must needs be comfortable which they ioyntly produce But it commeth to passe commonly as is daily to be seene in Obiect many places that the most gracious are least prosperous and the best men seem to be in the worst state Many of them are poore many of them are despised many of them are oppressed and all of them are afflicted If they be free from troubles at one time they fall into them at another if they escape those crosses which other feele they feele those griefes which others escape if they be exempted from outward calamity and molestation they shall be assaulted with inward anxiety and temptations and how then can it truly be sayd that grace doth giue them good successe Ansvv As good men do faile in some duties and haue not so much grace as they might attaine vnto so are they many times corrected of God for the same whereby it commeth to passe that their faults and defects do worke their woe and not their faithfulnes and graces Moreouer it is not absurd to say that the afflictions and troubles of Gods children in regard of the end happy issue thereof are helpes of their prosperity as raine thunder are diuers times more seasonable weather for come and grasse then Sun-shine Well was it for Iacob at the last though maruailous bitter at the first that Ioseph was sould and sent away from him into Egypt And Ioseph was highly promoted by that way which seemed only to tend to his ruine The violence of his brethren to sell him the falshood of his mistrisse to defame him the rashnes of his master to imprison him all these were occasions and meanes to aduance him Thirdly they deuolue their waie vpon the Lord as he biddeth them and therefore he will bring it to passe as he promised them Psal 37. 5. They seeke the knowledge of his will for direction they craue the aide of his hand they propose the praise of his name for the end of their enterprises and how then should they miscarry in their affayres Fourthly he taketh delight to conuerse with them offereth his fauourable his helpfull and prouident presence vnto them according as he incourageth Ioshuah and all other that are faithfull Ioshua 1. 5. and obedient in Ioshuah his person saying I will be with thee I will not leaue
to be an aduerbe is there a verbe and signifieth to rise timely in the morning and diligently to seeke so that it signifieth aswell the due care which good parents haue for the nurturing of their childreÌ„ as their prouidence to do it in good season whiles they be tender yong before they grow to strength and stomack and so either vtterly refuse or little regard all fatherly correction And that which we translate correction doth also signifie instruction so that the sentence may thus be well Englished He that loueth him hastneth chastisement and instruction to him And those are meet to be ioyned together somtimes stripes with admonitions and alwayes admonitions with stripes For the smart of the flesh and the paine of the body will bring small profit to the soule vnlesse they heare their fault declared and haue direction how to reforme it They are the best parents which shew loue to their children Doct. without fondnes Fond loue is cruell hatred a cockering father is a deadly foe and they that most faithfully exercise Gods discipline towardes their sonnes and daughters doe proue to be their surest friends The admonition which is giuen to parents in another Chapter of this booke tendeth wholly to this purpose Correct thy sonne Prou. 19. 18. while there is hope and let not thy soule spare which is to kill him The Holy ghost maketh them accessary to the destruction of their children which be so indulgent vnto them and tender ouer them as that their hearts will not yeeld to giue them correction The example of God himselfe the father of spirits doâ—h euidently confirme our point in hand His loue to euery one of his children doth infinitely surmount the loue of all the fathers in the world to theirs and he doth not only declare it vnto them by promises and blessings but likewise many times by chastisements and crosses insomuch that the Apostle saith to the Hebrewes Whome the Lord loueth he chasteneth and scourgeth euery Heb. 12. 6 8. sonne that he receiueth If therefore ye be without correction wherof all are partakers then are ye bactards and not sonnes First euery child whatsoeuer his estate or birth or disposition Reasons be hath need correction by reason of deprauatâ—â—â— of nature which is in all For frowardnes and folly would ouerrunne them if they were not awed and ordered by feare and stripes And therefore saith Salomon Foolishnesse is bound in the heart of Prouer. 22. 15. a châ—ld but the rodde of correction shall driue it awaie It is in vaine to bid foolishnes be gone vnlesse it be expelled and to as small purpose to perswade him to cast it out vnlesse you helpe to loose it Secondly the comfort and profite that insueth to children by castigation and stripes doth make their loue appeare that therein shall be friend them and discouer their vnkinde dealing which deny theÌ„ that benefit It is one of Gods ordinances wherby they are deliuered from many euils from hurts of bodies from ruine of state from blindnes of mind from sinfulnes of hearte from wickednes of life from destruction of the whole man And therfore doth the Lord testifie that the rod and correction giue Prou. 29 15. wisdome And therefore doth he also require that our children be not defrauded of it Withhold not saith he correction from the child if thou smite him with the rodde he shall not doe Thou shalt smite Prou 23 13. him with the rodde and deliuer his soule from hell Now what inhumanity is it for a man to see his son in daunger and will not succour him to see him plunged in a riuer and will not plucke him out to see him falling into the fire and will not preserue him to see him sinking into hell and will not helpe to saue him Reproofe of them that vse all the shiftes that they can deuise Vse 1 to exempt themselues from shewing this laudâ—ble loue and also their children from receiuing such wholesome correction Of all professions they are most vnwilling to become phisitions neither are so loath to minister to anie as to their owne whom God hath appointed to bee theire patients Though they lye and sweare and steale and bee stubborne yet theire faulâ—s bee not so greate they saie children will bee children and did not wee commit as grieuous offences our selues when we were yonge But are not childrens faults sinnes againste the Lord Are not childrens sinnes punishable by the lawe of the Almighty Are not children mortall and subiect to death aswell as men of grâ—â—â—â—â— age Shall not children appear before the iudgment seate of Jesus aswell as those which are elder And sithence we had the same corruptions our selues it should cause vs to bee more pittifull towards them and watchfull ouer them otherwise it is to be doubted whether as yet we be healed of the sins of our youth and pardoned for them But it is needelesse say they so far to trouble our selues yeares will bring wit and discretion or at least their owne rod will be ate them and make them to amend But who tould them that they shall liue to the yeras of discretion How if the sword of iustice cutte them off before for theire lewdnes and giue no time for theire owne rodde to worke anie goodnesse in them And though they should remaine and smart also for the sinfulnes of their childhood yet there is greater danger lest their hearts wil be more hardned and made worse than hope that they wil repent and be made better because Gods medicines haue beene deteined from them and his blessinges are not promised vnto them And who shall make any praier for them with comfort of good successe The sinfull sonne is neither able to doe it nor willing nor accepted if he shoulde and the negligent fathâ—r hath small incouragement to intreate the Lorde to doe that wherein hee himselfe hath vtterlie fayled of all dueties to serue his prouidâ—nce But graunting all this to bee true that so much euill proceedeth from the neglect of correction and so much good by the seasonable and moderate vse thereof yet one impediment hindereth them that they cannot bee broughte to exercise it Theire kinde hearte is so tenderly affected towardes theire little ones that they cannot endure to heare them crie or see them weepe and the rodde will make them doe both and therefore they muste needes forbeare it But you mistake the cause and miscall your affâ—ction it is not kiâ—dnesse but crueltie nor the tendernesse of your hearte but the hatred in it according to Gods testimony that can rather indure the diseases of sinne in your childrens soules then the curing of them with teares and sorow And yet this vnmercifull fauour doth rather prepare them to sorowe then priuiledge them from it because it will increase their misery in time to come If Dauid had moâ—â—â—rieued Adonitah with the rod rebukes when he was a child it is like that he might haue escaped the sinne
howsoeuer through Christ he passe by the infirmities of the godly taketh things at the best which they doe yet hee dealeth not so with the wicked beeing his enemies but iudgeth of their waies according to the nature and effects and consequents of the same As he will doe them no wrong to make their faults more or more grieuous then they are so hee will shew them no fauour to extenuate their sinnes or mittigate the punishment which they deserue This he testifieth of al that are lewd in their waies whatsoeuer their cloakings or defences or excuses be but they are no better then despisers of him and therfore to be plagued no lesse than they that despise him Verse 3. In the mouth of the foolish is the rod or wand of pride but the lippes of the wise preserue them IN the mouth of the foolish in the vsuall talke of wicked men especially when they are of any hawty heart and high minded is the rod of pride such speeches as proceed from pride wherby they strike at others are coÌ„monly smitteÌ„ themselues either man taking aduantage of them or God inflicting punishments for them But the lippes of the wise such words and answeres as in humility they vtter to men and such praiers and petitions as they send vp to God preserue them protect themselues and others also from hurts and dangers It is property of proude men to haue arrogant and hurtfull Doct. tongues Jt is not easie for them to speak and not to speak to the extolling of themselues and diâ—grace of others The naturall current of their discourse is stopped when they may not boaste or threaten or reuile or traduce or vtter some contemptuous iests against their neighbors Behold saith Dauid they brag in their talk Psal 59 7 8. and swords are in their lips for who say they doth heare But thou O Lord shalt haue them in derision and thou shalt laugh at all those nations As this their sinne is common and frequent so are the scriptures also plent full of complaints against it in many places and so are they in denouncing proportionable punishmentes and so are they in declaring how they haue bene executed First pride doth ingender malice and enuy and fiercenes and it came no way more readily and harmefully exercise them by Reasons 1 violent speeches and therefore it vseth them as ordinary weapons of mischance Secondly in striking at men with contumelious and proude words they also lift vp themselues insolently against the Lord and therefore both in defence of his people and reuenge of his enemies he maketh their stripes to light on their owne backes and the strokes of their rods to fall on their owne faces To that end speaketh Dauid in the twelfth Psalme The Lord will cut off Psal 12. 3. all flattering lippes and the tongue that speaketh proude thinges Which haue saide with our tongue will we preuaile our lippes are in our owne power who is Lord ouer vs And to the same effect he Psal â—9 11. 12. 13. prayeth in another Psalme Scatter them abroad by thy power and put them downe O Lord our shield for the sinne of their mouth and the words of their lips and let them be taken in their pride euen for their periurie and lies And let them know that God ruleth in Iacob euen to the ends of the world Instruction that so far as we are vnwilling to be hurtfull or to be Vse hurt with our tongues we get humility in our hearts If we giue place vnto pride our pride will haue the comand of our mouthes and set our lips to smiting we shall vncessantly be offering iniury to others haue them all at last returne vpon our selues Are we therefore desirous to liue in peace without vexation and perill let vs put away pride then for that is a continuall make-bate and indangereth vs dayly Would we auoide that shame and disgrace which commeth vpon lyars and slanderers when their falshood is found out let vs beware then of arrogancy for that is impudent and bold to affirme any vntrueth and God is iust and righteous to bring the trueth to light 2. Not to presse our selues without need into the place or company where foolish prowde persons haunt If we come within their reach we must looke to be lashed or knocked they are soone ready to strike euery word is a blow with them True it is that they offer violence also to them that are absent and depraue many that neuer come among them but it is lesse daungerous when we prouoke them not vnnecessarily with our presence nor expose our selues to their bitter or scurrilous speeches But the lips of the wise c. The vse of a good tongue is a defensiue Doct. 2 weapon against the strokes of an euill tongue See chapter the twelfth v. 13. Doctrin the second Vers 4. Where none Oxen are the cribbe is emptie but much increase commeth by the strength of the Oxe BY Oxen he meaneth those kind of labouring cattell which are applied to plowing and other works of husbandry and where they are not or not set to worke there the cribbe is emptie and so is the barne also foode for man and beast faileth but much increase commeth by the strength of the Oxe abundance of corne and necessary prouision ariseth by the trauell of cattell and labourers in diligent plowing and husbandry The seruiceable creatures are most profitable and necessary Doct. The Teame and plowmen cannot be spared as tillage plowing cannot By these sundry sorts of beasts and foules fare the better especially those that are tame and domesticall and by these are all degrees of people maintained the meanest the middle sorte Eccl. 5. 8. and the mightie according as it is sayd that the King also consisteth by the field that is tilled This matter is more largely intreated of in the twelfth Chapter v. 11. Doctrine the first vpon these words He that tilleth his land shall be satisfied with bread Verse 5. A faithfull witnesse will not lie but he that telleth lyes will be a false witnesse A Faithfull witnesse he that maketh conscience and is resolued before the iudgement seate constantly to testifie the truth will not vsually nor in his common speech tell vntruths but he that telleth lies will be a false witnesse whosoeuer accustometh himselfe to lying in priuate will not sticke to forsweare himselfe and beare false witnesse in publick It is all one in sense with the 17. verse of the 12. chapter where it is sayde that he which speaketh trueth will shew righteousnesse c. Verse 6. The scorner seeketh wisedome but findeth it not but knowledge is easie to him that is prudent THe scorner that is very sinfull and contemptuous persons for it is a collectiue and meant of all or at leaste of diuers of them seeketh wisedome by wisedome we may vnderstand the true knowledge of Gods holy will and where it is said the scorners seeke it the meaning
know by experience Confutation of them that thinke it a worke of wisedom to set a faire colour on a foule cause and cunningly to contriue their plots to circumuent the simple Whatsoeuer the world deems of such courses it is certayn that the Lord coÌ„demneth them though men iudge that the persons are prudent and their deuices very politick yet God saith that being suttle they are fooles and all their crafty practises nothing else but foolishnesse and deceit Neither Ier 4 22. doth Ieremie giue any better testimony of them when he saith They are foolish children and haue none vnderstanding they are wise to doe euill but to doe well they haue no knowledge It cannot be that the Spirit of God which is omniscious should mistake any thing or being perfectly righteous should cal men by wrong names and therefore sithence he stileth these which were so skilfull in harme doing by the name of foolish men do they not bewray their ignorance or falshood which contrary to his testimony doe giue vnto them the title of wise men What though they see that which others perceiue not yet if they haue not vnderstanding to make good vse of it it were safer for them not to discerne it Js it not hurtfull for a desperate man to finde a knise ready to cut his owne throate or to espy a well wherein he may drowne himselfe And such is al the wit cunning of crafty persons Verse 9. Sinne maketh fooles to agree but among the righteous that which is acceptable maketh agreement ONe wicked man loueth an other for his sinnes sake and is the more willing and desirous of his company for his lewd conditions The word which we translate making to agree doth signifie to doe the part of an interpretour betweene men of different languages by whose meanes they mutually vnderstand each others words and of an ambassador between princes sent either for the making of a league or for the confirmation of loue betweene them the messengers which Baradoch Baladan the king of Babel sent to Ezechian are so called 2 Chron 32. 31. But among the righteous that which is acceptable c. The meaning is that goodnes eueÌ„ such as is approoued of God and pleasing to good men doth vnite the minds of those which are godly maketh them louing and kinde euery one to other Likenesse of maners is a forcible meanes to link mens affections Doct. together It is a thing common in the nature of all men and almost of al other liuing creatures for like to desire the like The Scriptures testifie it our owne hearts feele it and generall experience maketh it manifest Before that men are conuerted to God that may iustly bee charged vpon them which saint Paul speaketh to the Romanes that not onelie they commit such things as are worthy of Rom. 1 3â— eternall death but also fauour them that doe them But after that they are effectually called they may truely say with the Prophet I am a companion of them that feare thee and keep thy precepts Examples are pregnant and plentiful on both sides such as wilfully Psal 119 63. confirme the point Who remembreth not what was the cause of the reconciliation betweene Herod and Pilate who were before at variance And of the agreemeÌ„t of the Herodians with the Pharises which were of contrary factions Was it not the violence practises against Iesus Christ And the prophet maketh mention in a praier of the confederacy against God and his church by all or the most part of the idolatrous nations which were nere vnto Israell They haue taken craftie counsell saith hee against thy people Psa â—3 3 4. c and haue consulted against thy secret ones They haue said Come and let vs cut them off from being a nation and let the name of Israell be no more in remembrance For they haue consulted together in heart and made a league against thee The tabernacle of Edom and the Ishmalites Moab and the Agarims Geball and Ammon and Amalech the Philistins with the inhabitants of Tyrus Ashur is also ioined with theÌ„ they are in arme to the childreÌ„ of Lot Were all these nations neuer at any difference among theÌ„selues was there such innocency in them as that none would offer wroÌ„g to others or such meeknes and patience that euery man would beare it at the hands of others There was nothing lesse for all may reade that Ashur was violent and Tyrus prowde and Moab insolent and none of the rest but ignorant and vnrighteous And then all may know that discord is where humilitie is not and when knowledge and equity fail contentions and strife abound but it falleth out with them as with greihounds that goe together by the eares for a bone the sight of a poore hare will parte them and make them with one accord to persue her On the contrary side the hearts of the godly are strongly ioyned together by the graces which they see each in others and the good seruices which both parts performe to the Lord and his people Hereby came Ionathans soule to be so neerely knit vnto Dauid and Dauid so constantly to cleaue vnto Ionathan hereby was Ruth so firmely vnited to Naomi and Boaz to Ruth for the bonds of alliance affinity and marriage were not of such force with them as the piety and faithfulnes that was in them Jsaiah speaketh of two aduersary nations beeing alwaies at deadly fend one with an other and both of them mortall foes of God and the church that they should bee reconciled together and to God and to the church by their conuersion to Iesus Christ Jn that daie saith he shall there be a path from Egipt to Ashur and Ashur shall come into Egipt and Egipt into Ashur so the Egiptians shall worship with Ashur In that daie shall Israell be the third with Egipt and Ashur euen a blessing in the midst of the land for the Lord of hoastes shall blesse it saying Blessed bee my people Egipt and Ashur the worke of mine hands and Israel mine inheritance First the wicked of the same disposition haue a neer vnion one with an other as contrariwise the godly haue among themselues They are subiects of one prince souldiers of one captaine seruants of one master children of one father members of one body hauing the same soule and spirit to giue life and motion to him Secondly both the wicked and the godly are sociable to theÌ„ of theire owne sort and much affected with the companie of those which approoue of their waies and bee ready to ioyn with them in the exercises which delight them DruÌ„kards caÌ„not well rellish their ale or wine when they sit at it alone as chapmen without custome so are gamesters without coÌ„pany the presence coÌ„munication of filthy persons doth much recreate the persoÌ„s that are filthy and theeues doe thinke it a very great benefit to get companions with them in their theft And therefore in the first chapter
their faces VVhat bitter sorrow is in their soules when dainty morsels are in their mouthes and pleasant musick in their eares and merry sonnettes in their lippes But what life is more delightfull and what state more desireable then theirs which continually follow their sports pleasures which alwaies conuerse with merry companions which euery day at euery meale do eate and drinke of the best fairest But what life is more loathsome what state more miserable then theirs who are driuen continually to vse those exercises for phisicke without which the heart would be oppressed with fittes of feares and wast away with the consumption of the spirits Reproofe of their folly which purchase the vncomfortable delights at so deere a rate by forfeiting their saluation for them The price that they pay is of greater valew then Esaus birthright and the wares that they buy are farre lesse worth then Esaus pottage They are short and vaine and paineful and passing hurtful and dangerous Knowest thou not this saith Zophar to Iob of old euer since God placed man vpon the earth that the reioicing of the wicked is short and that the ioy of the hypocrites is but for a moment Iob 20 4 5. Eccl 7 8. Like the noise of thornes vnder a pot so is the laughter of the foole this also is vanity saith Salomon His great blase of merriment wil quickly be extinguished for want of fewell to feed it But this were a smal matter if the end of their pleasures were the end of their being and not the beginning of their torment But Luk 6 25. our text saith that the end of that mirth is heanines And our Sauiour saith woe be to yee that now laugh for you shall waile and weepe How vnwise then are they to delight so much in the rellish of such a deadly poyson Why do men so violently follow their fleshly desires No man can disswade them from vnholly recreations on the Lords day no man can disswade them from quaffing and drunkennesse no man can disswade them from vnlawfull pastimes and gaming manifold are the sinnes great are the mischiefes from which no man can disswade them in farre better case are they that refuse as Moyses did these moment any pleasures of sin though they fall into many afflictions for they are not without great comfort in the middes of theire troubles and how happy will their state be then when they shall be deliuered from them all And how vnutterably shall they be blessed beyond all the reach of thought and meditation when the fulnesse of ioy and glory shall be conferred vpon them for euer Vers 14. He that is of a froward heart shall be satiate with his own waies and a good man with that which is in him HE that is of a froward heart which setteth his heart vppon lewdnes and euill and declineth euery day waxing worse and worse shal be satiate with his owne waies euen sated and filled full with the plagues and iudgements which his own deserts shal draw vpon him And a good man with that which is in him shall abundantly inioy both inward comforts and outward happines for his constant vprightnesse and holy behauiour Euery man both good and bad shall feele himselfe sufficiently Doct. recompenced for his seruice They that serue the flesh and increase their labours to fulfill the lusts thereof shall at length receiue their pay and haue more wages than euer they looked for or wished for And they that seeke the Lord and shew themselues diligent in doing his will shall in the end be fully requited and their will far exceed theyr hope Both shall reape the crop which they haue sown neither of their seed shall faile of growth or ripening See the same point in effect prosecuted in the eleuenth chapter v. 18. where he saith that the vvicked worketh a deceitfull worke but he that seweth righteousnesse shall receiue a sure reward Verse 15. The foolish beleeueth euerie thing but he that is prudent taketh heede to his steppes THe foole he that is silly for his own soule and ignorant without vnderstanding of the matters of God beleeueth euerie thing rashly giuing credit to euery vaine tale that is told him hearkning to euery deceiuer that misleadeth him But a prudent man he that is of a setled iudgement and prouident for his owne safety taketh heede to his steppes examineth first what waight and soundnes there is in that which is spoken before hee consent to it either in perswasion or practise Doct. They which are least carefull to learn the trueth are most credulous to hearken to lies They could not but attaine to wisedome if they would giue ear to their instructions of knowledge truth imbraced would preserue them from listening to errors VVe haue a common prouerb that faire words make fools faine when we see by coÌ„mon practise on the contrary side that â—aithful words do make fooles to frette The counsell of God which Ezechiel and Ieremy deliuered to the people of their time were no more regarded of the most than blasts of wind but the lying diuinatioÌ„s which the false prophets vttered were of as great force with theÌ„ as oracles those they hoped would be confirmed And our Ezech. 13. 6. Sauiour himselfe speaketh of the maner of his entertainement among Ioh. 5. 43. those of his time saying I am come in my fathers name and ye receiue me not if an other shall come in his owne name him will ye receiue Reasons 1 First in the things of God and matters which concerne eternall life they are as much voide of iudgement good affection as little children which can hardly brooke the nurture which is most wholesoÌ„e for theÌ„ as hardly forgo the liberty that is most pernitious vnto theÌ„ Euery precept that tendeth to the informing of their minds the amending of their maners is like to gall in their stomacks but euery perswasion that infecteth their harts peruerteth their behauiour is like to hony in their mouthes Secondly Satan raigneth and ruleth in them hee hath power ouer their senses he stoppeth their eares froÌ„ harkning to words of truth whereby their soules should be sanctified and openeth them to deceiueable errors whereby their hearts are corrupted Thirdlie the heauie stroke of God is vpon them in sending them strong delusion that they should beleeue lyes because they receiued not the loue of the trueth and so he giueth them ouer to misbeleefe for a punishment of their vnbeleefe Reproofe of many sorts of people which may iustly be charged Vse 1 with this rash and vnaduised credulity VVhen God offered mercies or threatneth iudgements by the ministerie of his word they are nothing at all mooued with it but when the diuell promiseth helpe by sorcerers or speaketh of hurt by propheciers they vndoubtedly expect the accomplishment thereof When faithfull preachers by warrant out of the word declare what conscience is to be made of the Sabbaoth and
to their owne state by the paucity of their people That made Iob so pittifull to the poore oppressed and so seuere to the violent oppressours and therfore came so great a blessing on Iobs gouernment so great comfort to his heart and so great prosperity to his estate and so great honour to his estate and so grear reuerence to his person and so great honor to his name and so great blessednes to his soule and body for euer I was saith he a father vnto the Iob. 29. 16. poore when I knew not the cause I sought it out diligently I brake the iawes of the vnrighteous man and pluckâ—e the pray out of his teeth Neither doth the Scripture purpose the example of Iob onely for magistrates to imitate although it maye well beseeme them all to treade in his steps but Iobs better and master euen Iesus Christ the Lord of Lords and king of kings is set forth for a patterne for Salomon himselfe and euerie other good ruler to follow He shall iudge the poore of the people he shall saue the children Psal 72 4 â— of the needy and subdue the oppressour And therefore in his dayes shall the righteous flourish and aboundance of peace shall bee so long as the moone endureth Reproof of those hurtfull and inhumane creatures those spoilers of their brethren which so greedâ—ly affect the depopulation of townes and desolation of the country whereby they are become very pernicious and noysome both to Prince and people And yet is their headinesse no way tollerable which without all authority and against authority intrude themselues into the magistrates place to be reformer of those abuses which the author of authority appointeth him to represse God hath put the sword into the kings hand to punish offendours he is ordayned to be a buckler for the defence of his subiects it belongeth to him to redresse the things that are amisse among his people none is so much damnified by such publick misdemeanors as he How dareth then the heele or sole of the foote to vsurpe to it selfe the office of the head or what imboldeneth the little toe to vndertake the work of the hand Or wheÌ„ce haue priuate persons their warrant to deale in those affaires which are peculiarly assigned to Gods owne deputy Verse 29. He that is slowe to wrath is of great wisedome but hee that is of a hasty minde exalteth follie HE that is slowe to wrath which is able to master the rage of his affections so as that he will not hee careâ—ed away to distemper contrary to the rules of lawfull anger is of great wisedom hath receiued from aboue in his heart that pure peaceable and gentle vvisedome which Saint Iames speaketh of and doth also Iam. 3. 17. declare the same by his long susterance and patient forbearance when by indignities and wrongs he is prouoked But hee that is of an hastie mind being rashly mooued to passion without due cause of displeasure or immoderately offended when the faulte deserueth not so much anger exalteth follie doth openly commit it as though he would lift it vp that all men might see it See chapter 12 16. where this point hath beene intreated of Vers. 30. A sound heart is the life of the flesh but ennie is the rotting of the bones A Sound heart that is a tender kind and compassionate hart toward them that be in afflictions with a desire to relieue and succour them for the word signifieth an healing heart such a one as wisheth well to them and studieth how it may best comfort them so free it is from euill will and despite and grudging at other mens good estate is the life of the flesh bringeth health and soundnesse to the whole man that hath it But ennie is the rotting of the bones it is painefull to the minde and hurtfull to the body and will quickly consume a man and bring him to his end as the diseases which lye in the bones and eate vp the marrowe No man liueth so chearfull a life as hee which is mercifully Doct. 1 affected His happines is not detayned from him vntill he come to heauen but he hath some fruition thereof whiles he liueth on earth neither doeth it consist alone in the ioye of his soule but is very effectuall for the health of his body And therefore Dauid declareth the felicity of such men when he pronounceth euery one blessed that wiselie considereth of the poore Psal 41 1 First it is a meanes to procure plenty or at least competent Reasons 1 store of good things for this present life together with the comfortable vse of the same Secondly in their aduersities it is commonly seene that their measure is repayed them which they haue meted to others for God doth vsually send them comforters which will declare a fellow feeling with them of their afflictions and pray for them and direct them by counsell and relieue them with helpe and speak to their harts comfortably or if men faile them yet God will not and the testimony of their owne compassion to others shall not as Iob well found and so they are assured of supportance in their tribulations and deliuerance out of them And so much is meant in the Psalme when it is sayd that vnto the righteous ariseth light in darknesse he is mercifull and full of compassion Psal 1â—2 4. and righteous Thirdly they neuer want matter of ioye and gladnesse so long as they see any of Gods seruants and people growe in grace and prosper in their outward estate and such as be in distresse relieued by others though themselues could not helpe them and whosoeuer is thus affected shall seldome be distitute of all cause of reioycing This way tendeth the promise that is made to euery of thoâ—e which vnfainedly feare the Lord in the hundreth and eight and twentith Psalme The Lord out of Zion shall blesse Psal 12â— 5. thee and thou shalt see the wealth of Ierusalem all the daies of thy life Instruction to vse this holye physicke of mercy towardes our Vse poore brethren as a preseruation to our selues to keepe vs from afflictions or if it be wholsome for our soules to comforte vs in them Jf we must needes drinke the portion thereof it is a tryed medicine that neuer missed to worke liuely in any that euer receiued it And this may incourage euery one to seeke for it because no mans condition doth disaâ—â—e him of obtaining of it who is so poore as that he should be hindred thereby from being pittifull The meanâ—st may be touched with asmuch compassion as the mightiest aswell rewarded for it and he that can doe least in deed to succour his distressed brother may somtimes preuayle most in word to comfort him But euerie c. VVhosoeuer hath an enuious heart doth liue in Doct. 2 continuall torments Euen the very body and outward man is plagued therewith as it is made the more healthfull and strong by loue
first they were discomfited Ioshua 10 11. by Ioshua then they fled in feare and great confusion then fell great hailstones vpon them and so they perished Jn the sâ—me case or as bad was Sisera who beeing vanquished by Barak was driuen from him his chariot and army to take himself Iudges 4 to his heels fly away alone in dread danger being weary and thirsty and where he hoped for helpe there felt hee hurte and wheme hee tooke for his friende and preseruer of his life hee found to be his foe and worker of his death And nothing better went the world with Saul who for want of answer from God in his calamities was driuen to aske counsell of the Diuell and then was daunted with threatnings and afterwards wounded with weapons hauing the Philistims against 1. Sam. 31. him and the Lord against him and his conscience against him and his owne heart and his owne hand and his owne sword and all to hasten his owne destruction First they reiect all admonitions one after another and will Reasons 1 receiue no instructioÌ„ when God offreth himselfe to teach them and therefore it is iust equall that he should pursue them with iudgements one after another and deny them all fauour when he setteth himselfe to plague them Secondly many of them vncessantly and proudely followe theyr delights and pleasures and those wayes which most content their carnall affections without any feare of Gods displeasure and therefore at the last the Lorde sendeth miseries as many and as fast after them which shall neuer leaue them vntill they haue brought them to ruine So it is said of that Romish and whoorish Babilon that idolatrous kingdome of Antichrist Reuel 18. 7 8. Inasmuch as she glorified her selfe and liued in pleasure so much giue ye to her torment and sorrowe for she saith in her heart I fit being a Queene and am no widdowe and shall see no mourning Therefore shall her plagues come at one daie death and sorrow and famine and she shall be burnt with fire Thirdly the most part of wicked men by word or deede by one meanes or other doe set themselues to ouerthrow their harmlesse neighbours which feare the Lord and are innocent towards them and therefore it is a righteous thing with God as the Apostle saith to recompence tribulation to them that trouble 2. Thes 1. 6 his people and to cast downe those which thrust so sore at his seruants Admonition to euery man so to demeane himselfe in time of Vse hiâ— peace and prosperous estate as that hee may be supported and held vp and not pushed at and cast downe in his troubles How needfull a thing is it therefore to walke alwayes modestly without insolency and mildly without fiercenes and innocently without harmfulnesse that when afflictions come wee may haue the fauour of God and the friendship of Gods seruants and the comfort of our owne soules to establish vs that we fall not What was so pernitious and preiudiciall to that cursed Haman when he sunke into aduersity as his pride and presumption while he swimmed in prosperity Downe would hee haue the whole Church and all the people of God both men women and children and therefore downe must Haman himselfe come into reproche and disgrace And then how many tongues were against him how many feete were vpon him and how much anxiety and horror was in him His wife forespeaketh him the Queene accuseth him the Eunuch conuinceth him the king condemneth him the executiones hangeth him and the Lord destroyeth him But the righteous c. No danger nor death can take away the Doct. 2 comfort or happines of godly men It standeth not with the will and wisedome of the Almighty to exempt his seruants wholly from troubles and to free them altogether from feares for they are ofttimes very needfull and expedient but it is most agreeable with his prouidence and best for the praise of his power to preserue and deliuer them when they are in distresses Many are the promises which to this purpose are made by God and manifold are the professions which holy men make of their confidence therein both in the old and new testament As for example Iob saith though the Lord should Iob. 13. 15 slaie me yet would I trust in him still And the Psalmist saith God Psal 46 1 is our hope and strength and helpe in troubles readie to bee found Therefore will not we feare though the earth be moued and the mountaines fall into the midst of the sea Though the waters be troubled Rom. 8 35. and the mountaines shake at the surges of the same And saint Paul sayth Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or peril or sword As it is written for thy sake are wee killed all the day long we are counted as sheepe for the slaughter Neuerthelesse in all these things we are more than conquerours through him that loued vs. First because it is not in the power of troubles temptations Reasons 1 dangers or enemies either to stop faithfull men from praying to the Lord or to stay the Lord from hearing the prayers of faithfull men Dauids enemies could hinder him for a time from going to the Temple but not one moment from repairing to heauen they would not suffer him to bring his sacrifices to the Altar but they could not withholde him from presenting his petitions in Gods presence That he might doe and that he did and that he found a meane of his helpe and succour His distresses were exceeding great his supplications were very feruent and his deliuerance was maruellous comfortable And so much himselfe acknowledgeth or rather the Lord by him doth testifie saying The sorrowes of death compassed mee and the flouds of wickednesse Psal 18. 4. 5. 6. 16. made me afraid The sorrowes of the graue haue compassed mee about the snares of death ouertooke me But in my trouble I did call vpon the Lord and cried vnto my God hee heard my voice out of his Temple and my crie did come before him euen into his eares He hath sent downe from aboue and taken me hee hath drawne me out of manie vvaters c Secondly the Lord loueth his people aswell and is aswell able to protect them in the moste boysterous stormes of calamity as to preserue them in the quietest calmes of tranquility according as was formerly shewed out of the eight chapter to the Romanes Thirdly our Sauiour Christ hath so vanquished the power of troubles and death it selfe by his suffring and dying that they cannot hurt his members and so seasoned and sanctified them to his people that they are mâ—de verye commodious and profitable to them Fourthly death is so farre from depriuing the godly of the comforte of their hope as that it rather sendeth them to the possession of theyr happinesse which they haue so long hoped for Instruction to
striue against that timerousnes and waÌ„t of courage Vse which is in our nature when we see troubles toward and crosses comming as though we must needs perish if wee should be put to suffer afflictions But what can befall vs if we be righteous persons that shall turne to our hurt or lessen any parte of our hope Nay what will God lay vppon vs that shall not turne to our good and make our hope more firme and stable Are they not in best case at this time which haue passed through greatest troubles in former ages who would not bee content to haue indured Dauids afflictions or Pauls to bee partakers of Pauls felicity or Dauids who doeth not thinke that well it is with the martyrs now though their bodies were burnt once since their soules inioy such glory If according to the Apostles direction wee coulde diuert our eyes from looking on temporall things which are seen to the contemplation of euerlasting things which are not seene we should thinke those momentany affections light in comparison of that farre most excellent waight of glory which they cause vnto vs. And euen for the present they are nothing so heauy to them that haue faith to behold Gods helping hand therein as to flesh and bloud they seeme to be And thereof let the Apostle testifie his owne experience who had as great a loade layd vpon him as almost vppon any that can be named We are saith he afflicted on euerie side yet are vvee not in distresse in pouertie but not ouercome of pouertie wee are persecuted but not forsaken and cast downe but perish not Consolation to the faithfull against death whereof there is no cause to be afrayd because it maketh their state better and not worse VVhat weary traueller would be grieued that his tedious iourney were at an end and hee come home to his owne house and his dearest friends towards which he hath been long trauelling with great toyle and painfulnesse and there to be refreshed with all delightfull and comfortable repasts The Prophet Isai telleth vs that righteous men dye and mercifull men Isai 57. 1 2 are taken away not to come into euill but to escape the euill to come not to lose their peace and to fall into troubles but to be freed from troubles and to inioy peace and that the graue iâ— a bed for the body wherein it lodgeth and resteth and sleepeth And as for the soule how vnutterably happy and blessed is the state thereof VVhat Penne can describe or what tongue can recount or what heart can apprehend the exceeding greatnes of the ioy which it possesseth It is deliuered from sorrow and paine from hunger and thirst from cold and heate from shame and contempt from dread and danger and that which is most of all and all in all it is purged from sinne and corruption for euer On the other side that which it most desireth it hath most plentifull fruition of as of perfect righteousnesse perfecte holinesse glorious companious both of Angels and soules of iust men departed continuall conuersation with the Lord Iesus Christ the face and fauour of GOD neuer hidde from them and wee knowe what the Prophet sayth that in his presence is Psal 16. 11. the fulnesse of ioie and at his righte hand there are pleasures for euermore Vers. 33. Wisedome resteth in the heart of him thâ—â— hath vnderstanding and that which is in the heart of fooles shall be knowne WIsedome that is holy and heauenly wisedome and grace resteth in the heart continueth therein and dwelleth as in her house and habitation of him that hath vnderstanding namelie of euery such one as is of sound iudgment and sincere affection And that which is in the heart of fooles shall bee knowne that sinfulnes and corruption which they nourish in their soules and take pleasure in will breake out and discouer it selfe at one time or other The agreement of the two clauses together will the better appeare if that be supplied which is vnderstood in each of them which may be in this maner Wisedome resteth in the heart of him that hath vnderstanding and wil be manifested and folly inhabiteth in the heart of fooles and shal be knowen In them onelie is grace well setled which giue it entertainment Doct. 1 in their hearts There shee keepeth residence and there shee ruleth and thither she bringeth her treasures and comforts and euery good thing that is to be wished for And therfore she calleth for it as most meete for her to possesse and safest for euery wise man to Prou 23. 26. yeeld vnto her My son saith she giue me thine heart and let thine eies delight in my waies First they and none other haue the vertue of the word and of Reasons 1 the spirit to protect them from the violent assaults and subtill sleights of Satan and from the sinful perswasions and dangerous examples of wicked persons and from the vngodly motions and corrupt disposition of their owne flesh And so runneth the promise in the second chapter of this book When wisedome entreth into thine heart and knowledge delighteth thy soule then shal counsell preserue thee and vnderstanding shall keepe thee and deliuer Prou. 2. 10 11. 16. thee from the euill waie and from the man that speaketh froward things and from them that leaue the wayes of righteousnesse to walke in the waies of darknes And it shall deliuer thee from the strange woman euen from the stranger which flattereth with her words c. Secondly they receiue direction and willingnesse and help to doe all such seruices as God requireth at their hands That ministreth vnto theÌ„ pleÌ„ty of godly meditatioÌ„s gracious speeches and that giueth them power to performe many vertuous actions ChristiaÌ„ dueties And according to this is that saying of Dauid that the mouth of the righteous will meditate wisedome that is will Psa 37. 30. speak of wisdom wherof his hart hath meditated and his tongue will talke of iudgement For the law of his God is in his hart and his steppes shall not slide Thirdly they haue the constant and continuall possession therof without peril of being any more vtterly stript and depriued of it for it hath taken vp her rest in their souls as our text affirmeth wil neuer forsake them nor suffer her selfe to be driuen from theÌ„ See more of this point and the vse of it in the tenth chap. and fourteenth verse where it sayed that wise men lay vp knowledge And that which c. The most secret and hidden corruptions of Doct. 2 the wicked will in time be discouered and brought to light That which is affirmed concerning the externall actions and behauiour wil be as truelie affirmed concerning the internall lusts and desires It is sayd that he which perceineth his waies shall Prou 10 9. be knowne and it is as sure also that he shal be knowen which corrupteth his heart First the Lord knoweth all their inward thoughts and
to a people that therefore sinners and sinne be disgraced among the people How vnworthy a thing were it that good benefactours as all good men are to their country should be euill rewarded with reproache and contempt And how vnequall were it that permitious persons as all wicked men bee to the state should without cause be exalted with prayse and preferment The wise Magistrate well knoweth that therefore GOD hath giuen him so honourable a place and preheminence for 1. Pet. 2. 14 the punishment of euill dooers as Saint Peter testifieth and the prayse and incouragement of them that doe vvell It shall bee then a worthy seruice to God and a benefite and kindnesse to the whole kingdome for them that haue authority so to vse their authority as that righteousnesse and piety may prosper and flourish more and more and all iniustice and wickednesse may be suppressed and wither away Confutation of their opinion which dreame that nothing can be disgracefull that is common and generall whatsoeuer many doe allow they thinke to be graced and made commendable by the allowance of many And that causeth riot and quasting and garishnesse and couetousnesse and execrable oathes and impious sabbaoth breaking and diuers other vices of like nature to bee so little feared and so much committed But how shoulde a whole people then haue sinne turned to theire shame if the practice and consent of the multitude could take away the shame of sin The greate number of biles blanes and botches together doth not lesson the loathsomne thereof but augment it Neither is the face of any man or woman disfigured by three or foure pockhoales and made beautifull by three or foure score Neither is a garmente made the more handsome by hauing the more staines or patches or rags or rents vpon it Verse 35. The fauour of a king is toward a wise seruant but his wrath shall be toward him that causeth shame THe fauour of a King c. Euerie wise king and all other Godlie greate personages will take delight in and shewe countenance vnto their seruants or officers or any other that depend vpon them so farre as they shall finde them diligent obedient discreete and trusty and therefore will also bee readie to reward them according as theire faithfull seruice shall deserue But his wrath shall be towards him that causeth shame He that by folly offendeth his gouernour especially if he discredit him and his house by lewde prankes and misdemeanors must looke to feel his masters displeasure and that with frowning checkes chiding punishment or displacing The honest and vertuous behauiour of inferiours is the best way to get the fauour of superiours Doct. By this meanes there are none solowe which bee not in waye of preferment euen verie seruauntes are like to growe to greatenesse neyther is anye so high which will not respect them euen Kings themselues will take pleasure in them This is verified by that which Salomon speaketh in another Prou. 16. 13. place that righteous lippes are the delight of Kinges and the King loueth him that speaketh right things If words well spoken bee of such force to procure so much good liking and fauour it cannot be that workes faithfully wrought should faile of as comfortable successe to those that performe them First the prouidence of God hath a strong hand in disposing Reasons 1 of mens affections he inclineth their hearts to like or loath to loue or hate as seemeth good to himselfe and therfore when the waies of seruants please him he doeth often make them to please their masters alâ—o as Nehemiah and Daniell and many others haue found to their honour and comfort Secondlie the grace and feare of God preuaileth with Christian gouernors to loue and chuse and make much of and preferre them that be religious and seruiceable as Dauid did after a sort vow the conscionable care of this duety when he saied My eies shall be vnto the faithful of the land that they maie dwell with Psa 101. 6. 7. me he that walketh in a perfect waie he shall serue me There shal no deceiptfull person dwell within mine house he that telleth lyes shall not remaine in my sight The gaine that wise and godly mens seruices do yeeld to their masters doth make many masters much to esteeme of the seruices of wise and godlie men for they may vndoubtedly looke for all good faithfulnes at their hands and a prosperous successe of the workes which they deale in from Gods hand And that Laban sawe and acknowledged in the labours of Iacob and therefore was so vnwilling for many yeeres to part with him and that Potiphar and the keeper of the prison and Pharao and all that imployed Joseph well perceiued forasmuch as their houses were blessed for Iosephs sake and their estates did prosper by Iosephs meanes First for inferiours it seâ—ueth to confute theire erronious conceite Vse 1 that thinke to creepe into mightie mens fauours by swaggering boasting and brauery or by flatery â—aâ—shood and sycophancie or by other such like corrupt and sinfull courses which thrust out religion piety modestye and plaine dealing as the greatest makebates betweene Masters and seruants and the onely hinderers of all preferment But commonly they that so seeke to rise be either kept froÌ„ promotions and so defeated of their hopes or fall from their dignities and so are ouerthrowne by their sinnes when they which seeme to lye open to all contempt for their profession are vsually most regarded for their vprightnesse and honesty VVicked Haman being the worst of all that were about Ahashuerus was for a time the nearest vnto him and good Mordecai which was most faithfull was most hardlie proceeded against as being proscribed and destinated to death with all the nation that he came of for his sake and yet Haman could not still stand in that high estimation nor Mordecaie lye long vnder that heauy disgrace but down must Haman with the kings indignation into a shamefull destruction and vp must Mordecay with the kings especiall fauor to a supereminent place of authority And albeit it come often to passe that bad seruants be too much made of yet it is to their greater hurt at last and though good seruants haue bad requitall at their masters hands yet their best maister the Lord Iesus Christ to whome they performe their seruice in dooing their inferiour masters worke will in due time recompence them with a better reward Secondlie for superiours it serueth to instruct them to do that which in this text the Lord prescribeth as a duety fitt to be done namely to sette their delight vpon those which are vertuous and adorned with delightfull graces and to let their displeasure appeare against such as are vicious and feare not to displease God with their vngodly behauiour So doing they shall in their gouernment follow the example of the Lord himselfe who is the most righteous perfect and absolute gouernour His fauour and goodnesse is towards euery one of them that faithfully serue him and his wraâ—h and angry countenance is not onely against those that rebelliously contemne his lawes but which liue licentiously in the profession of his seruice And this may all gouernors infallibly conclude of that by yeelding due recompence to them that deserue well themselues do duelie deserue and shall surely obtaine prayse for the vertues of their people and by suffering misbehauiour in their houses or charges without punishment all the faults of their inferiours doe turne to their reproche For if sinne be a shame to a whole people as the former verse testifieth how can it but be ignominious also to a familye and the Master thereof as experience declareth FINIS Errata Page 4. line 21. for commandeth reade commendeth page 20 line 34. for contrutions reade contentions page 32. line 4. for protection reade protraction page 34. line 10 for mistery reade miserie page 39. line 32 for premisted reade premised page 40. line 19. for gills reade willes page 44. line 29. for displeasures reade pleasures page 48. line 22. for fittes reade fifties ibid line 35. for doth reade woulde pag 49 line 4 for saith read seeth page 50 line 13 for his read this page 68. line 3. for thine reade their ibid. line 4. for all that they reade all that they haue page 83. last line for mischance reade mischiefe page 115. line 6. for obiection reade abiection page 121. line 23. for seate read state