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
Within a little space I am in all euill in the midst of the congregation and assemblie Reproofe of them that vndertake the defence of subtill sinne that offer themselues to be compurgatours for her if she say that she is honest and vpright they will sweare they thinke it true What euill is there of Idolatrie superstition swearing Sabbath-breaking crueltie wantonnes yea abominable whoredome pride and riot but it shall haue proctors to pleade for it and giue countenance to it And most commonly they are the men that of all others euery way for soule and bodie for substance and credit haue been most plagued by her Her craftines hath so inchanted them that by her vsage she hath gotten their harts for euer Their wits their tongues their pennes their practise of life and all shall be altogether for her against God and his word against all godly men against all ciuill men against their owne estimation and state comfort and saluation Doct. 2 God is a sure paimaster to all that labour faithfully in his seruice Though their strength bee not great nor their worke very much yet if their desires be sound and their endeuours vpright their recompence will also bee certaine The Prophet Azariah knew that he spake aswell to posteritie as to those of his owne age and as truly to Gods people as to King Asa and his people Be strong and let not your hands be faint for your worke shall haue a 2. Chro. 15. 17. reward Reasons 1 First the couenant is plaine and without all doubtfulnes there is no equiuocation in it there is no mentall reseruation to peruert the meaning of it Secondly the couenant maker is absolutely perfect and euery way all sufficient His wisedome foreseeth what things are fit to promise his truth doth binde him to doe all that is promised his mercie doth moue him to doe more than he promiseth and his power doth serue him to performe whatsoeuer his wisedome seeth meete his truth hath vndertaken or his mercie willeth vnto his seruants Vse 1 Instigation to shew all diligence in doing good and let no time slip away without some fruitfull exercise Of men some hire their workfolks by the yeere some by the half yeere some by the moneth some by the week and some by the day but God giueth vs wages for euery minutes worke for euery moments worke for euery gracious speech for euery holy thought for imployment in our beds for patience in our sicknes for good vsage of recreations there is no season no state nor place wherein a good man may not be well occupied for the increase of his wages The same reason doth S. Paul vse to incite the Corinthians and all other godly Christians to bee very laborious and painfull in all good seruices continually seeing there will be a resurrection and a retribution to euery man according to their waies Therefore my beloued brethren saith he be ye stedfast vnmoueable abundant alway 1. Cor. 15. 58. in the worke of the Lord forasmuch as ye know that your labour is not in vaine in the Lord. Incouragement to patience though we seeme not to haue present pay for our obedience Our wages is in a sure hand and will not faile to be yeelded vnto vs when our neede requireth it or any vse may bee made of it for our best aduantage Our wages is better than ordinarie the whole crop that we sow is giuen vs for our labour and therefore let vs not be too hastie to reape it before it bee readie Good Farmers indeede pay the ploughmen sooner than the corne is ripe but cheaper thā the corne is worth whereas God bestoweth freely vpon his labourers all that they haue sowen it is their owne and therefore let them tarrie till haruest and they shall finde their hire will farre surmount their trauels This is the ground of the Apostles perswasion to the Galathians Let vs not be wearie of well doing for in due season we shall reape if we faint not Gal. 6. 9. Verse 19. So righteousnesse leadeth to life and he that followeth euill seeketh his owne death THis verse is inferred vpon the former by way of explication to shew what he meant by the deceiueable worke of the wicked and the sure wages of the righteous And first he beginneth with the latter according to the manner of the Hebrewes declaring that life vnderstanding thereby immortalitie and all the blessednes annexed vnto it is that sure reward which all godly men may vndoubtedly expect and destruction both of soule and bodie eternally is the ende whereunto the deceitfull worke will bring wicked men which do so much deceiue themselues by a greedie desire of satisfying their sinfull lusts Doct. 1 The Lord hath not onely appointed a certaine reward but a precious for his seruants Nothing can be better then such a happie life and such a happie life as he deemeth nothing to good for them to enioy Hereof the Apostle speaketh to the Romans The wages of sinne is death but the gift of God is euerlasting life through Iesus Christ. Rom. 6. 23. Reasons 1 This is to set forth the bountie and superabundant munificence of God the father that the riches of his loue and goodnes may be magnified aboue all creatures Hee putteth into the hearts and power of sinfull men to giue gold and siluer to giue iewels and treasure to giue lands and liuings to giue titles and dignities to giue crownes and kingdoms but neither men nor Angels could euer giue life to any or keepe their owne by their owne power the liuing Lord and eternall God is he that maketh all his Saints as well in heauen as in earth to liue eternally Secondly the Lord Iesus our Sauiour hath by his dying killed death and bought life and by his resurrection triumphed ouer death and won life for euery one of his members yea he himselfe is the life of his people which beleeue in him who maketh them partakers by an euerlasting communion with him of his owne life He layd it downe for them and tooke it vp againe for them and imparts it vnto them it is as possible for him to perish as them and the whole Deitie as him Thirdly the seed of grace whereby the sonnes of God are regenerate is an immortall seede as S. Peter calleth it and of the nature of the father that begetteth them and therefore they must 1. Pet. 23. needes receiue life and retaine life and neuer after bee depriued of it Fourthly without this life the children of God were in no better case then other creatures For either they should bee subiect to eternall death which is the condition of the wicked reprobats or else be extinct and abolished with a finall dissolution which is the state of vnreasonable beasts Vse 1 Instruction to labour for righteousnesse and preciously to account of it since it procureth so precious a reward to vs and that from the fauour and kindnesse of our gracious God Hee that
his purse and the other in his conscience He would haue commerce and traffique to proceede from loue to be exercised in loue and more to increase loue and this course is altogether contrarie to loue and a meanes to ingender vnkindnes and hatred Hee requireth that iustice and equitie should moderate these affaites and that no man should oppresse or 1. Thes 4. 6. defraude his brother in any matter but here is filthie lucre most respected and followed and our brethren wronged and beguiled Thirdly this sinne is so much the more lothed of God by how much it is better liked of them that practise it Their closenes and cunning in acting of it doth for a time augment their wealth and not impaire their credit and therfore they count their course lawfull and themselues happie for such prosperous successe because man findeth no fault with them they thinke that God findeth no falsehood in them and seeing yet they haue no punishment inflicted vpon them they dreame also that no wickednesse is committed by them For so the Prophet complaineth Hee is a Hos 12. 7. 8. Merchant the ballances of deceit are in his hand hee loueth to oppresse And Ephraim said notwithstanding I am rich I haue found me out riches in all my labours they shall finde no iniquitie in me that were wickednesse Vse 1 Admonition not onely to forbeare all fraudulent and wrongfull dealing but with hatred to detest it and with horror to flie farre from it That which is hurtfull to our brother is hatefull to God and therefore can neuer bee helpefull to vs. If he iudge it vnrighteous we shall finde it vnprofitable if it be damnable in his sight and therefore his soule doth hate it it will at last bee in our sense and our soule shall rue it It may bring monie and wealth and raise vp mens state and familie but it will draw downe iudgements vpon familie state and wealth and monie and make all to be execrable For that which is spoken in another case is also verified in this Bring not abomination into thine house lest thou bee Deut. 7. 26. accursed like it but vtterly abhorre it and count it most abominable for it is accursed As the gold and siluer and other costly matter whereof the idols were made and wherewith they were adorned was execrable in respect of impietie so is this trade of getting and riches so gotten in regard of iniquitie And therefore both are very offensiue to the Lord both are pestilent to mens families both are perilous to their state both are pernicious to their soules For a cursed possession may make the person accursed and bring the whole house to desolation Which should perswade men not onely to make stay of getting goods vniustly but to make no stay of ridding their hands iustly thereof For as they sinne grieuouslie which indirectly receiue that which is none of their owne so doe they also that retaine it and restore it not to the right owner And therefore in Micah it is set as a note of sinners and such as are obstinately sinfull and which conceiue of God as a patron of their sinfulnesse that vpon admonition giuen vnto them from the Lord would not reforme their falsehood Are yet the treasures of wickednesse in the house of the wicked and Micah 6. 10. the scant measure that is abominable Shall I iustifie the wicked ballances and the deceitfull weights Reproofe and terror of gamesters and those that make Dice Cardes and Boules with such like instruments of iniury to be the measures of their trade and the meanes of their maintenance Thereby are they made as odious to God as infestuous to men and as great aduersaries to equitie as they which by false weights doe wrong their chapmen They being ashamed to appeare in their practise doe secretly defraud men like theeues that filch in a corner but these impudently glorying in their sinfulnesse doe openlie professe their purpose like robbers that commaund mens purses by the hie way side They take the way to bring some part of their neighbours goods to their hands by receiuing much for a little but these striue to draw euery part to themselues by getting all for nothing And for this cause whatsoeuer successe they haue howsoeuer the world goeth with them they speed vnhappily If they winne other mens mony they lose their blessednes and Gods gratious fauour If they lose their owne monie they get a curse and Gods grieuous displeasure Doct. 2 But a true weight c. The Lord doth not onely respect the pietie which is vsed in his owne worship but the truth and iustice that is performed to men When the Lord himselfe is asked what manner of men should dwell in his tabernacle and rest in his holy mountaine that is which should haue a good estate here and an habitation for euermore in heauen he describeth them by their innocent and harmelesse behauiour towards their brethren Hee that walketh vprightly and Psalm 15. 2. worketh righteouslie and speaketh the trueth in his heart Hee certenlie regardeth that worke which hee so largely rewardeth with such wages and hee is well pleased with that person in this life whom he will receiue to life euerlasting and equall it is with him that they which conuerse with earthly people in righteousnesse should also continue with heauenlie saints in glory Reasons First they doe seruice herein to God himselfe for in conscience of his will and obedience to his word they giue themselues to this vprightenesse Secondly it is his owne worke and proceedeth from himselfe for all righteousnesse is the grace and fruite of his holie spirit As flesh and bloud with nature and reason did neuer yet beget any sound pietie and religion so it neither will nor euer can direct any mans heart to true iustice and righteousnes Thirdlie trueth both in word and deed is a part of his glorious image whereby his people are confirmed and made like vnto him and therefore he cannot but take delight in that which is so agreeable with his owne nature and a liuely representation of himselfe Vse Consolation to them that doe constantly and conscionablie addict themselues to the exercise of equitie None hath truely learned this but such as haue been apprentices in heauen whom the Lord hath informed in the mysterie of this trade Ob. But manie others gaine more monie and thriue faster and grow greater then they doe Sol. But they gaine more comfort and thriue better and grow happier then all others doe For howsoeuer it fareth with their state for quantitie of earthly possessions it cannot but goe well with their soules for plentie of heauenlie graces and though paraduenture they haue presently but little substance in their houses yet there remaineth from them an ample treasure in the heauens and that which is best for thē is most firmely assured to them which is Gods euerlasting loue and fauour Albeit therfore thy vocation bee meane and of no great
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
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
their case the better Verse 30. The fruit of the righteous is as a tree of life and hee that winneth soules is wise THe meaning of these words is that a godly man is very plentifull in bringing forth fruit and his fruite exceeding profitable to them that receiue it Especially his instructions consolations prayers other spirituall meanes that he vseth to conuert or confirme the hearts of his brethren And he himself also is not without the fruit of his owne fruit which is intimated here by pronouncing him wise that winneth soules that is which with desire and indeuour faithfully and discreetly by Gods owne meanes according to his place and calling either doth draw men out of their sinnes and ignorance or else faileth of successe therein not by his negligence and want of loue but rather by their stubbornesse and want of will And herewith the Prophet doth satisfie himselfe whatsoeuer should bee the issue of his ministerie Now saith the Lord that formed me from the wombe to bee his seruant that I may bring Iacob againe to him though Israel be not gathered Isai 49. 4. yet shall I be glorious in the eyes of the Lord and my God shall be my strength On the other side wee dare not take vpon vs to iustifie the hearts and states of all those which haue been occasions of any mans conuersion if it bee not their fruite nor to extenuate the efficacie of euery vnregenerate mans ministerie that his doctrine should winne none to saluation It is graunted without question or gainesaying that he may prepare before and build vp after and we remember not any such stint or restraint spoken of but that he may also cōuert especially before his life is stained with any sinfull behauiour that might bring his ministerie into contempt The power of preaching standeth in the ordinance of God by the worke of his spirit and not in the person of the messenger that doth publish it Doct. Of all people none doe so much good as the godly Looke how farre the tree of life which was the best in paradise excelled all the brambles and briers which are the worst on the wild wast so farre doe such as feare God surmount the godlesse in goodnes In the first Psalme religious men which giue themselues to the exercise of pietie are compared to trees that yeeld the most and best and ripest fruite and sinful men which giue themselues to the practise of vanity are likened to chaffe or rather the dust of chaffe Psal 1. 3. which is good for nothing In the second of the Canticles the godly are resembled to the most beautifull and pleasant lilies Cant. 2. 2. which yeeld delight to those that gather them and the wicked to thornes or thistles which doe annoy those that meddle with them In other places of scripture the seruants of God are called sheepe which for lambe and fleece and flesh and euery other way are commodious insomuch that they make the very ground the better which they fit vpon and the slaues of sinne are called by the names of Wolues and Foxes and such kinde of beasts which are very hurtfull and be readie to doe mischiefe wheresoeuer they come In what respect the fruite of the righteous is so profitable it will appeare by the proportion it hath with the tree of life whereunto it is compared Reasons 1 First in regard of the cause it is said that it groweth by the riuer of life whose waters feede the roote Reue. 22. 22. thereof and the roote sendeth vp the sap and the sap sendeth out the fruite And so the good which a good man doth ariseth not from his wit nor naturall disposition nor fleshly wisedome but springeth from the word and spirit of God in his heart Gal. 5. 22. Secondly as touching the manner thereof it is said that it is continually bearing without stay or failing not once a yeere but once in a moneth not in sommer only but in winter also and euery time new kinds of fruit and not of one sort alone as it falleth out commonly with other trees for in them the same branch neuer varieth the kind and that rotteth not nor droppeth downe Ezech. 47. 12. with ripenesse In like sort doth the spirit of grace make Gods children constant in well doing and that also in performance of many dueties according to the varietie of occasions and opportunities offered They ioyne vertue with their faith and with vertue knowledge and with knowledge temperance and with temperance 1. Pet. 1. 5. 6. patience and with patience godlines and with godlines brotherlie kindnes and with brotherly kindnes loue If they see the members of Mat. 25. 35. 36 Christ hungrie they giue them meate if thirstie they giue them drinke if naked they clothe them if they bee strangers they lodge them if they be sicke they visite them if they be in prison they come vnto them c. Thirdly for the effect the tree of life was for meate and the leaues for medicine and both for life and no lesse vertue proceedeth from righteous persons their lippes doe feede many their tongues are whole some their instructions are as a welspring of life to Prou. 10. 21. turne away from the snares of death Pro. 13. 14. Vse 1 Admonition for euery one to search his wayes and to trie his state by this rule If thou be a fruitefull tree thou art a righteous man if thou be giuen to shew mercie thou canst not be vnfruitfull if thy labour bee to kill sinne and to helpe mens soules to euerlasting life then who can denie thee to bee truely mercifull In this case though the diuell come roaring with grieuous accusations though he would perswade thee that thou art an hypocrite and they would perswade others that thou art an arrogant proud person yet be not dismaied at the matter Satan saith that thou bearest a dissembling heart but god seeth that thou liuest a sincere life They impute thy speeches and other behauiour to pride and vaine glorie but thine owne soule knoweth that they proceede from loue and vnfained faithfulnesse And let this be spoken for thy comfort that shall neuer faile thee that those which are trees of life to men are trees of delight to God himselfe and he is nothing lesse pleased with them than his people are benefited by them And so the Apostle saith they please God in all things which are fruitfull in all good workes And so doth Col. 1. 10. Christ speake of his Church and the members thereof in Salomons songs My sister my spouse is as a garden inclosed Thy plants Cant. 4. 12. 13. 14. are as an orchard of Pomegranets with sweete fruits as Camphire Spikenard and Saffron Calamus and Cinamon with all trees of Incense Myrrhe and Aloes with all the chiefe spices But if thou bee fruitlesse thou art voide of righteousnes and so destitute of Gods fauour and thine owne safetie For vnfruitfull trees hath God
can take any delight in them further than hee looketh to the end and is refreshed with comfortable effects in the way Thirdly no man can desire the holy knowledge of God with truth and feruencie vnlesse he haue had some taste of the fruit of it and he that hath tasted of the fruit hath profited by the means and he that hath profited by the meanes will loue them euer afterwards They that finde the comfort of life haue formerly felt the benefit of food and they that are desirous to continue their life are not vnwilling to receiue their foode and they that hunger after foode for the continuance of life haue also an appetite to it in regard of the relish Vse 1 Refutation of their boastings that goe before all in speaking of their desire and forwardnes to please God and be saued and come behinde euery one in shewing any good notes of it They make their mouthes and not their hearts the principall seate of their loue and likewise their words and not their deedes their onely arguments doe proue that they doe loue It is very burdenous for them to liue constantly vnder a faithfull Ministerie Euerie godly sermon is tedious vnto them for length if it bee not ended within the houre for the manner if it sauour not of humane wit and eloquence for the matter if it be wholesome and liuely and come home to the rebuking of any sinne which they are not minded to forsake And yet they would haue vs all to know that none are better friends than they to knowledge And yet they must giue vs leaue againe to tell them that euery friend of knowledge is better affected than they are to instruction Consolation to them that thinke it no paines to be painfull in labouring for the bread of life They feele not they say the loue of the word of God the desire of faith and care of repentance c. But from whence proceedeth that is it not hence that they are greedie and couetous of getting abundance of loue and desire and therefore they thinke that which they haue to bee nothing in comparison of that which they would haue But these men must be well confuted their troubles their attention their meditations their paines their reading their questions their conference their ioy in Christian companie their diligence in all good exercises with willingnes doth manifestly shew the error of their doubts and feares But may not an hypocrite do all these things and yet haue no touch in him But may an hypocrite doe all these things in good earnest with resistance of hypocrisie May an hypocrite continue an hypocrite and yet bewaile his want of sinceritie in the presence of God alone with promise and purpose to performe euery seruice more sincerely if possibly by any meanes he may be able It was an argument wherewith Dauid confirmed his owne heart in assurance that he truly loued the Lord and vnfainedly sought his owne saluation because he loued the law of the Lord meditated in his word and kept his precepts And Iob taketh it for a sure effect of his vprightnes that he had not departed from the commandements of Gods lips but esteemed the words of his mouth more than his appointed foode Doct. Is brutish c. They that will not be schooled of God to learne Christian knowledge are no better than if they had no manner of knowledge They are not all children that hate this kinde of correction they are not all naturals they are not all idiots but they are all starke fooles Then many haue been fooles and yet learned Philosophers and many haue been fooles and yet deep Politicians and many haue bin fooles and yet euery way worldly wise men This doth God charge vpon the multitude the greater number of a whole people They are a nation voide of Deut. 32. 28. 29. counsell neither is there any vnderstanding in them Oh that they were wise then they would vnderstand this they would consider their latter end Yea the wittiest of them are so reputed in the prophecie of Ieremy My people is foolish they haue not knowne me Ierem. 4. 22. they are foolish children and haue none vnderstanding they are wise to doe euill but to doe well they haue no knowledge Reasons 1 First their carnall wisedome is altogether vnsufficient to make them seruiceable to God or any thing which they doe to be acceptable vnto him and it standeth them in no steed for their credit For those which bee vile in his eyes shall in time be base in the sight of men and the punishment of their follie in the end shall make it appeare they were fooles all the time before Of this point speaketh the Prophet The wise men are ashamed they are afraide and taken loe they haue reiected the word of the Lord and what wisedome is in them Ierem. 8. 9. Secondly their carnall wisedome can neither preserue them from death nor prepare them to die blessedly It cannot stay their life from going neither can it stop the curse from comming Thirdly it cannot deliuer them from damnation in the world to come but rather increase the grieuousnes of their punishment It hath kept possession against this holy vnderstanding it hath made them vncapable of all good instructions it hath made them impatient of any rebuke it hath held them in ignorance and disobedience al their life and see what their ignorance will bring them vnto after their death The Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendring 2. Thess 1. 8. vengeance to them that know not God and which obey not the Gospell of our Lord Iesus Christ Now lay all these things together and see wherein any man is bettered by any knowledge or wisedome which is ioyned with contempt of grace Doth hee thinke to please God the better the more is he offended Doth he hope to winne credit by it it will bring him to shame Would he haue it to keepe him from troubles it will draw him into them His death is made the more vncomfortable and bitter and his destruction following much more horrible and fearfull Vse Admonition to take heed that we conforme not our opinions to the iudgement of the world for that is directly contrarie to the testimonie of God Carnall reason and sturdie affections and vnbrideled tongues say that they are fooles which will digest reproofes and checks and suffer themselues to be censured but the heauenly wisedome and diuine trueth the sacred scriptures say that they are wise which hearken to the rebukes of Gods holy word and fooles as bad as beasts that despise them Ob. But men will laugh at our simplicitie if wee sit downe by such indignities Resp But God will laugh at our miseries if we quarrell with admonitions and counsels when hee vouchsafeth them vnto Prou. 1. 26. vs. Verse 2. A good man getteth fauour of the Lord but a man of wicked imaginations will he condemne A
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
that when she was a rich wife and full she could thankfully vse her wealth and fulnes but when she was growen to be a poore widow and emptie she would take state no longer vpon her but laid downe all titles to her very name whereby she was called Ruth 1. 20. 21. Reasons 1 First it testifieth the lowlinesse of a mans heart to submit himselfe to Gods hand when he can debase himselfe as he hath debased him and the contrarie argueth pride and stubbornnes when they will stand higher than he will haue them Secondly they may comfortably repaire to God for supplie of their wants and blessing when they serue his prouidence and disdaine not to be seruiceable in a calling whereas the others refusing to yeeld obedience to him can haue small hope to be accepted of him Thirdly they that applie themselues to labour for their liuings doe eate their owne bread and are profitable to others whereas those stately idle persons are driuen to put their feet vnder other mens tables and their hands into other mens dishes and to bee burdenous by borrowing and shifting wheresoeuer they come Fourthly they that are their owne seruants take the way to better their state and to be Masters of others as Iacobs example and daily experience sheweth and is promised as a reward in the 24. of this Chapter But those of an high minde which denie a low port and all painfull meanes of maintenance too meane for men of their worth are declining and ebbing and likely to decay more and more till they come to the bottome of want and penurie Vse 1 Reproofe first of them that dissemble their estate pretending great riches when they are pressed with grieuous pouertie and desiring to be esteemed wealthie when they know themselues to bee needie This extremitie on one side and the contrarie on the other the holy Ghost doth censure in the chapter following There is that maketh himselfe rich and hath nothing and that maketh Prou. 13. 1. himselfe poore hauing great riches Secondly of such as being sunken in necessitie and all men see them sticking fast in miserie doe yet face out the matter and take as much vpon them as if they were of great place and abilitie some in regard of parentage some of former substance now wasted and consumed some of offices that they haue borne in time of their prosperitie some of personages that they haue serued or to whom they presently belong and some of trim apparell onely and that is also yet vnpayed for Instruction that euery man should deale according to equitie and iustice in giuing the more allowance and countenance to them that are worthier persons Sure it is that the Lord doth not mistake when he himselfe assigneth to men their places and teacheth vs whom to set before as the better and whom to put after as the inferiour Now sithence he doth preferre the poore despised industrious laborious and giueth his voyce for their precedencie why should wee giue titles to ruffians and roysters and idle companions that haue nothing in them of grace and goodnes of knowledge or learning of arte or skilfulnes of wealth or substance nor the most of birth or parentage why should wee make these superiours to the others why should we make our selues guiltie of their pride by feeding their vaine humours and accessarie to their presumption in consenting to their arrogant aspirings Is it well done to defraud those of their right whom God approueth of and commendeth and so to discourage them in their good waies and to yeeld more than right to them whom hee reprooueth and vilifieth and so to animate them in their euill Verse 10. A righteous man regardeth the life of his beast but the mercies of the wicked are cruell THE purpose and drift of these words tendeth to this that euery godly and righteous man is also mercifull and that no wicked person can possibly haue any true pitie or compassion in him A righteous man euery one that feareth God and is faithfull regardeth the life of his beast his loue and kindnesse and good dealing is so plentifull to men and especially those which depend vpon him and be of his charge and at his finding that it sloweth ouer also to the cattell and creatures which hee oweth or vseth or is put in trust to looke to or hath opportunitie offered to preserue from hurt or perishing But the mercies of the wicked those actions and waies of theirs which carrie the fairest shew and colour of mercie are cruell haue crueltie mixed therewith either in purpose or manner or euent insuing thereupon Doct. Mercie is to be shewed not onely to men but to the vnreasonable creatures also As all creatures doe taste of and liue by the abundant liberalitie and bountifulnes of Gods hand so would he haue them to feele by sense though they cannot discerne it by reason that there is also care for them and compassion in his children Why did he forbid to kill the damme when they had taken away her yong ones but that he would haue it knowne that he alloweth not crueltie and wrong to be offered so much as to the filliest birds The restraint that was of eating of blood when the beasts were dead declared that he would not haue tyrannie exercised Leuit. 17. 10. on them whiles they are aliue Reasons 1 First let vs consider that God hath made them all and his they are and he is good vnto them and prouident for their preseruation as the Prophet saith Thou Lord doest saue both man and beast Psal 36. 6. And therefore we shall both shew our selues vnlike to him and hurtfull to his if we offer abuse and wrong vnto them Secondly be hath lent them to vs for our help and seruice and by their tranaile are we eased or by their flesh or fleece or milke or increase or some other profit made of them are we relieued besides the delight that many of the minister to vs and therfore how vnthankfull should we be to him that dealeth so kindly with vs how vnfaithfull to him that committeth his goodes to our hands how vniust to them that are so seruiceable to vs if we be not carefull that they haue good vsage Thirdly if we vse our selues in conscience and compassion to looke well to our beasts wee cannot but deale more mercifullie with men but if we accustome our selues to bee cruell to them wee shall in time grow to bee fierce and violent towards our brethren Vse 1 Instruction that wee should not onely exercise good husbandrie in keeping our cattell well that they may doe vs the more worke or carrie vs the better or liue the longer or be more saleable but also to practise the dutie of righteousnesse in obeying God herein That is certaine that many wicked men regard the liues of their beasts and prouide plentie of foode for them yet not in mercie but in couetousnesse not in loue to the creature or him that made it
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
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
edge and point of a sword doth to ones bodie But the tongue of the wise is health their speeches are holesome and helpefull both to themselues and others Doct. 1 No weapon is more hurtfull then a wicked tongue Among all the complaints which the godly and Gods owne spirit make against the wicked in the scriptures they seldome complaine of any thing more then of their virulent and pestiferous mouthes It is said of flatterers that their words are more gentle then oyle and yet they are swords Psal 55. 21. It is said of false accusers such as Doeg was that their tongues are sharpe rasors that cut deceitfully Psalm 52. 2. It is said of false witnesse bearers that they are like hammers and swords and sharpe arrowes Prou. 25. 18. It is said of all sorts and of euery one of them that their throate is an open sepulchre they haue vsed their tongues to deceit the poison of aspes is vnder their lippes Rom. 3. 13. Reasons 1 First they cause swords to be drawne and bloud to bee shed and men to be slaine and much mischiefe to be wrought Ahimelech and his brethren the Priests were killed by the tongue Naboth and his sonnes were killed with the tongue Our Sauiour Christ himselfe was killed by the tongue as Peter chargeth vpon thē that procured his death Him haue ye taken by the hands of the wicked and haue crucified and slaine you desired a murderer to be giuen you and killed the Lord of life Act. 2. 23. 3. 15. Secondly the sword or any other weapon can onely hurt them that are present and in place neere to it but the stroke of the tongue will light vpon them most daungerouslie that are absent and farre off no place or distance can helpe against it and one man may doe mischiefe thereby to a great multitude Doeg with one breath destroyed the whole citie of Nob both man and woman both child and suckling and yet was not present at it 1. Sam. 22. 19. What a slaughter would Haman haue made throughout the whole Persian Monarchie if the Lord had not wonderfully preuented it Thirdly when men be assaulted with weapons others will bee rcadie according to their power and opportunitie to succour and defend them or to pitie them for the wrong and violence which they sustaine but a malignant tongue causeth others to smite those whom it smiteth either by reporting that which it affiirmeth or by beleeuing that which it reporteth Fourthly the sword can onely wound the bodie and take away the naturall life and when the breath is gone the paine is ended but a pestilent tongue may poyson the soule and depriue men of euerlasting life and bring vpon them perpetuall torments for euer Vse 1 Admonition to be warie how we carrie our tongues that they be safely put vp from doing of hurt and neuer vnsheathed but when we are to stricke at sinne and to skirmish with Sathan It is not good to make frayes with our brethren and to draw vpon their names If we cannot vse our weapons better the Lord will binde vs to the peace and take order that his people may goe more safely by vs. Instruction to auoide the companie of such sinfull hackesters that are neuer without such deadly weapons What can a Christiā doe or say or omit that will not set their tongues on worke And how can they open their mouthes to speake with their tongues but that they must needs spit venome If they be angrie their bitter raylings and reuilings shall haue sharp points keene edges if they be merrie they will persecute with taunts and girds biting iests howsoeuer they be disposed they will vomit our impious othes and blasphemies or such other corrupt speeches as will either bring griefe or infection 2. To be alwaies armed and wel fenced against thē because we shall haue necessary occasions diuers times to bee in presence with them That therefore wee seeke protection from God by prayer as the Prophet did saying Deliuer me O Lord from the euill man preserue me from the Psal 140. 1. 3. cruell man which sharpen their tongues like a serpent adders poison is vnder their lippes And withall let vs put on innocencie for that will repell their strokes and ward them off that they shall neuer hurt vs deadly True it is that none are so much laid at as they which are most blamelesse the greatest accusations and threatnings and scoffes are against them but yet they escape best of all others because they are least liable to all those kind of cursed speakings Doct. 2 But the tongue of wise men c. It is the propertie of good men to vse their lippes to doe good with them This point hath been in some part alreadie handled in the second clause of the sixt verse and we purpose if it please God to stand more largely vpon it in the fifteenth chapter verse 4. where is saide that a wholsome tongue is a tree of life Verse 19. The lippe of trueth shall be stable for euer and a lying tongue but for a moment THe meaning is that such as speake the trueth in vprightnesse will not varie in their talke but tell the same tale againe and be like to themselues in that which they shall say whereas lyers be in and out affirming and denying and speaking contradictions in the same matter Doct. Onely true men are constant in their words They goe not from that which they haue well spoken as they will not stand to that which they haue failed in as Iob professed of himselfe saying I will lay mine hand vpon my mouth Once haue Iob. 39. 37. 38 I spoken but I will answere no more yea twice but I will proceede no further This caused the Apostle S. Paul so seriouslie to cleare himselfe of all lightnesse and vnconstancie that the Corinthians should haue no suspition that with him should be yea yea and 2. Cor. 1. 18. nay nay but that his promises and preaching and purposes were stable and firme and vnchangeable Reasons 1 First their matter will helpe their memorie for that which is trueth once will be trueth euer so that the same ground and subiect remaineth still to repeate and reiterate as was to bee spoken of at the beginning Secondly the same spirit that worketh a loue conscience of the truth wherby men are made to be true doth neuer cease to be the same therfore as it seasoneth the heart guided the heart at the first so it will stablish the heart and direct the lips to the end For sinceritie and vprightnes is of all things most durable least subiect to alteration and change And that S. Paul assigneth for a cause of his vnuariable constancy that he minded not those things which he did mind according to the flesh whereby there should be with him yea yea and nay nay 2. Cor. 1. 17. Now liers doe want all these helpes they had neede to haue good memories to remember
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