conuersation Verse 33. The lot is cast into the lap but the whole disposition thereof is of the Lord. THE lot which was much in vse among the people of God both for diuision of lands as Num. 26. 55. and for other causes as appeareth in many places of the Scriptures is cast into the lap into some secret or close place and that which was most ordinarie with them is put for many other as hats fists pots boxes or whatsoeuer else but the whole disposition thereof the particular ordering guiding and gouernment of it is of the Lord by his immediate prouidence without either chance art or labour And vnder lot hee comprehendeth all other accidents which are thought to bee meerely casuall and wholly subiect to fortune Doct. Those things which seeme to be most contingent are directed by the prouidence of God The lots that Ioshua and Eleazar did cause to be cast for the inheritance of the Tribes of Israel did so iustly accord with the blessings which Iacob and Moses had before pronounced concerning diuers of them that euery man may well perceiue that he which spake by the tongues of the former did also worke by the hands of the latter And Samuel engaged the credit both of his truth and ministerie vpon the successe of 1. Sam. 10. the lot that was to be cast for the King to bee chosen that it would vndoubtedly fall vpon Saul whom by the appointment of God he had anointed And that in other cases things casuall in shew are wisely gouerned in deed the vision which was shewed to Ezekiel doth confirme who beheld a multitude of the matters of the world in appearance to runne vpon Ezek 1. 18. wheeles and yet in no sort to bee either drawen or driuen by blinde Fortune for he obserued the strakes of the wheeles to be full of eies round about whereby the intentiue prouidence of God was signified Examples for this purpose are plentifull plaine and pregnant Who appointed the Ishmaelitish Merchants Gen. 39. 25. at that time to trauell that way which they went but the Lord that they might carry downe Ioseph into Egypt Who appointed Pharaohs daughter at that time to come to wash her selfe in that place but the Lord that shee might vndertake the preseruation of Moses The same appointed King Exod. 2. 5. Hester 6. 1. Ahashuerosh not to sleepe for one night but to call for the Chronicles to be read vnto him that hee might protect and exalt Mordecai The same prepared the whale to bee readie Ionah 117. where Ionah should be cast into the sea that he might receiue him as the text testifieth And as much might be said of the vineger that they offered vnto Christ at his suffering and no Iohn 19. 24. lesse of the souldiers that diuided his garments and cast lots for his coat after that he was crucified Reason 1 First the being motion and issue of all things are from him he disposeth of the words and actions of men which seeme to be most voluntarie and in their owne will and power and therefore necessarily of the successe of lots and of all other contingent euents Secondly he should want either wisdome or power or prouidence if ought should come to passe without his appointment neither could all things turne so much to his glory if there might be any thing that were not disposed by him Vse 1 Admonition to bee wary that we peruert not lots to serue our carnall delights or couetous desires it is not safe to sport with Gods ordinances whereof a lot is one nor to command the Lord to wait vpon vs at our dicing and other plaies to guide the game nor to set him aworke about our vnrighteous attempts for the allotting of our neighbours money or substance to vs but so to vse it as wee may comfortablie call vpon his name before and praise it afterwards But about this we shall haue iust occasion to deale more largely Chap. 18. verse 18. 2. To behold the hand of the Lord in all occurrences that in crosses wee may acknowledge his iustice and humble our selues before him in blessings wee may confesse his mercie and offer praises vnto him and in euery case to depend vpon him sithence nothing befalleth any without him Consolation to the children of God for their safetie and good estate because hee that manageth the greatest matters and he that dealeth in the smallest doth tenderly loue them and is alwaies respectiue of them that nothing shall happen that may be for their hurt Our Sauiour himselfe applieth this present point for the comfort of his people saying Are not two sparrowes sold for a farthing And one of them shall not fall Mat. 10. 29. 30 to the ground without your father Yea and all the haires of your head are numbred feare yee not therefore yee are of more value than many sparrowes AN EXPOSITION OF THE SEVENTEENTH CHAPTER OF THE PROVERBS CHAPTER XVII Verse 1. Better is a morsell of drie bread and peace therewith than a house full of Sacrifices with strife BEtter More comfortable safe and wholesome is a morsell of drie bread a crust as wee vse to say without any other cates or dishes slender fare a small pittance and that also course and homely and peace therewith if there be Christian loue quietnesse and good agreement than an house full of Sacrifices great abundance of daintie cheere as they vsed to haue when they offered peace offerings as may appeare Chap. 7. verse 14. And to that custome S. Iames seemeth to allude when hee saith You haue nourished Iam. 5. 5. your hearts as in a day of sacrifice or slaughter See Cha. 15. v. 17. Verse 2. A discreet seruant shall haue rule ouer a leaud sonne and he shall diuide the inheritance among the brethren A Discreet seruant A faithfull painfull and wise seruant though a bondman shall haue rule ouer a leaud sonne shall be preferred before a rude and dissolute childe and sometimes be set ouer him as a gouernour and he shall diuide the inheritance among the brethren shall be as one of them and haue a portion among them and be as it were in the roome of the eldest brother hauing the chiefe hand in making diuision of the goods and lands betweene the other sonnes and daughters This indeed is sometimes verified according to the letter and words of the sentence that seruants bee made Executors to their masters and guardians to their masters children but the drift heereof is to shew that they which are low may bee exalted by vertue and they which are high may be brought downe by vice that wisdome preferreth diuers aboue them that might haue beene their betters and folly depriueth many of those prerogatiues which otherwise they should haue enioied Doct. Grace bringeth men to promotion and so doth sinfulnesse to debasement In the booke of Ecclesiastes hee extendeth the comparison further than in this place when he saith Better is a poore and wise
so farre foorth as we would liue a comfortable life wee should seeke to build vp our inward man more than our outward estates that our hearts bee better furnished than our houses and our consciences than our coffers that our stocke of faith and euerlasting goodnesse may exceed our store of coine and temporall goods and so shall we be fensed against all perils and prouided for against all wants and secured against all accidents whatsoeuer shall fall out heereafter 2. If passions and distempers bee stirring in vs when any kinde of afflictions doe come vpon vs it shall bee needfull to search our hearts and examine our soules what euill there is in them abounding and what good there is wanting for all impaciencie proceedeth from the excesse of the one and defect of the other Verse 16. Better is a little with the feare of the Lord than great treasure and trouble therewith BEtter is a little A small portion of goods is more profitable and comfortable with the feare of the Lord with godlinesse causing a contented minde with ioy and procuring Gods blessing for vse than great treasure than the abundance of wealth with trouble with sinfulnesse which bringeth trouble namely feare care sorrow and many curses with the checke of an ill conscience for where Religion is not there griefes and vexations will be and the more riches a wicked man hath whereby hee may seeme to bee free from all molestations the more incumbrances hee hath which are alwaies ready to molest him Doct. Though sinfull men haue larger possessions than the godly yet godly mens goods be much more worth than theirs They are pretious riches as hee termeth them in the twelfth Chapter and 27. verse where the point hath beene handled in both the Doctrines Verse 17. Better is a dinner of greene hearbes where loue is than a stalled Oxe and hatred therewith BEtter More laudable in the house and acceptable to the guest is a dinner of greene hearbes very meane and slender fare where loue is where is concord and hearty good will than a stalled Oxe than great store of good meat and all manner of prouision that appertaineth to a sumptuous feast and hatred therewith an euill affection either towards the parties bidden or one towards another Doct. There is best cheere where is best companie to eat and drinke with It is said to the same purpose as it may appeare by the force of the argument in another Prouerbe that better is a drie morseil if peace be with it than an house full of sacrifices Prouer. 17. 1. with strife There were many great Feasts in the time of the Apostles and yet of them none are so much commended in the Scriptures as the meetings of the beleeuers which did eat meat Act. 2 46. together with gladnesse and singlenesse of heart notwithstanding they had neither so much meat nor so costly dishes as diuers others had It is noted of Abraham that he entertained God and his Angels to dinner The Lord himselfe would be his guest sithence he would be so good an house-keeper and yet the victuals which are mentioned were only butter and milke and veale that had not time to coole betweene the killing and dressing notwithstanding his hospitalitie is preferred before the Persian Kings royall banquet for the one Ester 1. purposed to shew his greatnesse in pompe and the other his goodnesse in loue The one dealt exceeding vnkindly with his owne wife and the other very courteously with them that seemed to him to be meere strangers Reason 1 First kindnesse and friendship to them that are ingenuously disposed doth more and longer refresh their hearts than any food though neuer so sweet and pleasant especially comming from him or in the companie of them whom he knoweth to be hardly affected towards him Secondly where is store of meat and want of good will there must needs be either lumpishnesse or wrangling or dissimulation among them that sit together and often thence spring the beginnings of suits and contentions and of quarrels and murders yea sometimes they are purposely aimed at in the same as Saul intended on an holy daies feast to kill Dauid and Absolon made a sheepe-shearing banquet to dispatch Amnon Now where loue is there euery one is cheerefull to other and edifieth others and beareth with others and dealeth faithfully with others and so that which is wanting in their commons is fully supplied in their fruitfull conference Vse 1 Reproofe of them that neuer inuite any friends to their houses because they cannot prouide so good cheere as they wish for them Instruction that if we be called in kindnesse to our neighbours table we be not discontented though there be not so many messes or varietie of dishes as wee may peraduenture meet with in some other places where wee shall not be so welcome They that dresse most meat are not alwaies the kindest men for our Sauiour was full of liberality when hee gaue but barly-bread and fish to his Disciples and Nabal was but a Churle though he killed both beeues and muttons for his sheepe-shearers Consolation to them whom God abridgeth of that plenty which many others enioy if they enioy that Christian loue together which many others are abridged of their mindes may be as well refreshed with a little and a little may bee as wholesome and good for their bodies Eliiah at Sarepta had but one kinde of foode as it may appeare all the time of his soiourning there and yet Ahab and Iezabel had not so much comfort in their great varieties as hee and the Widow had in one kinde of foode Verse 18. An angry man stirreth vp contention but hee that is slow to wrath appeaseth strife AN angry man Such ouer whom wrath and passion hath power and in whom it raigneth for in the originall text he is called a man of anger stirreth vp contention increaseth dissension where he findeth discord and maketh debate where peace was before but hee that is slow to wrath which can gouerne his affections and not be angry without cause or beyond measure appeaseth strife endeuoureth to pacifie that displeasure which one man hath conceiued against another so that he is not only vnlike to him that is giuen to anger and will not raise contention as hee doth but taketh a course quite contrarie to his in reconciling them that be at variance Doct. Fumish and froward men are alwaies troublesome and turbulent persons They commonly bring with them fire and fuell and bellowes to make combustions and stirres wheresoeuer they come The same words of this text are repeated againe in another place where it is said that an angrie man Prouer. 29. 22. stirreth vp strife and a furious man aboundeth in transgression Reasons First pride worketh very strongly in them and onely by pride doe men make contentions They thinke the wrongs Prouer. 13. 10 that seeme to be offered vnto them are too many and the duties that are performed too
very vehemently displease the Lord who is perfectly righteous and holy Thirdly from the motions of mens mindes proceedeth the mischiefe which wicked men worke and therefore that which is the fountaine of so much euill is grieuously hated of him which is the Author of all goodnesse Vse 1 Instruction that in examination wee call not onely our deeds but cogitations into question that in humiliation we passe sentence vpon thoughts which wee finde vnlawfull as well as on actions which wee finde vnrighteous that in reformation wee neglect not to purge our soules from sinfull imaginations when wee cleanse our liues from wicked conuersation This doth the Lord himselfe require by the Prophet Ieremy saying O Hierusalem wash thine heart from wickednesse Ier. 41. 4. that thou maiest bee saued How long shall thy wicked thoughts remaine within thee Consolation for Gods people whose ruine and destruction the thoughts of the wicked continually aime at Though much be purposed against them yet nothing shall bee effected against them for their hurt nothing shall take place which in the end shall not make for them They need not to dread that which he doth detest whatsoeuer is hatefull to him may not be hurtfull to them for how should he suffer any thing which hee abhorreth most to worke their woe whom he respecteth best Doct. 2 But the pure So farre as any man is vpright and godly he may also iustly be called pure Full perfection remaineth for the Saints to attaine vnto in the life to come but puritie in the measure thereof doth accompany them thitherwards in this life This doth our Sauiour confirme when he pronounceth them blessed that are Matth. 5. 8. Titus 1. 15. pure in heart And so doth S. Paul when hee saith that to the pure all things are pure And so doth Dauid when hee testifieth that with the pure the Lord will shew himselfe to be pure Reason 1 First the sinnes of the godly are all washed away by the blood of Christ and in this respect they are holy blamelesse before God without spot or wrinkle or any thing that may defile them Purge mee with hysope saith the Prophet and I shall be cleane wash me and I shall be whiter than snow Psal 51. 7. Secondly both clearing and cleansing doe alwaies follow confession of sinnes and vnfained repentance and therfore the Apostle telleth the Corinthians after their godly sorrow declared by their care and feare with indignation zeale punishment and the like that in all things they had shewed themselues 2. Cor. 7. to be pure in that matter No man is charged by the Lord with the euill which hee hateth and striueth against though he cannot auoid it and euery man is approoued of him for the good that he loueth and endeuoureth to doe though he cannot effect it Vse 1 Confutation of the Donatists or Catharists that peruert this or other such texts of Scripture to prooue a perfect puritie necessarie after repentance Those Congregations that haue any defects they bitterly disclaime as being no Churches and those particular persons which are not free from faults they peremptorily condemne to be no Christians But the Holy Ghost meaneth no such matter he is not contrary to himselfe which affirmeth elswhere that no man can say his heart is cleere and that he is without sinne And therefore obserue the difference betweene these Hereticall Puritanes and the faithfull pure men heere mentioned The one sort arrogate to themselues so much goodnesse as that they be satisfied therewith and seeke for no more The other acknowledge in themselues so great want of grace as that they striue for a daily increase and can neuer haue enough The one sort say all things are so well with them as that they would not wish to bee bettered and the other see so many things amisse in them as that they haue cause continually to amend The one sort are vnmercifull to their weake brethren and without any compassion passe heauy sentences against them and the other are pitifull to them that haue their infirmities and labour in all loue to support them Instruction to them that would not be reputed vngodly that they shew not themselues impure either to men by corrupt conuersation or else to God by a polluted conscience but that externally and internally they obserue the precept of the Apostle Let vs cleanse our selues from all filthinesse 2. Cor. 7. 1. of the flesh and spirit and grow vp to full holinesse in the feare of God It is a dutie needfull to bee performed and much for their comfort and credit that proceed in it though they may looke for mockes and reproches from the mouthes of the wicked for it is ordinarie with wicked persons to deride their betters which endeuour to be more cleane than themselues Verse 27. He that is greedy of gaine troubleth his house but he that hateth gifts shall liue HE that is greedie of gaine which being discontented with his portion doth rauenously couet after more wealth troubleth his house subuerteth his owne estate and draweth misery vpon his houshold and posteritie but he that hateth gifts not that all receiuing of gifts is sinne for inferiours may take that which superiors bestow vpon them in mercy and superiors may accept of that which inferiors present them with in kindnesse but bribes are heere spoken against which are offered either to peruert iudgement or to buy iustice whereas the former ought not to bee yeelded vnto for the greatest summes of money and the latter should be granted without the least reward And heere is a Synecdoche one thing being proposed for a patterne of many others of like nature The Magistrates dutie is set for an example of all others and gifts for all manner of vnlawfull gaine and gettings shall liue safely and comfortably in this life and gloriously in the life to come This is the opposition He that is greedy of gaine and loueth gifts bringeth trouble to his house and shall die but hee that hath a contented minde and hateth gifts bringeth peace to his house and shall liue Doct. That way which the world taketh to be best to prouide for themselues and theirs turneth to be most hurtful vnto them The loue of their family is their pretext of louing wealth so well and thereby they annoy their family as much as an enemie could Great store of riches they trust will make them liue and liue like men in great credit and honour and therfore their trust in riches doth turne to their death they shall die like beasts with shame and reproach Who is ignorant of the wofull successe which Achan found in coueting vnlawfully the gold and siluer at Iericho Hee hoped to get more there than any man in Israel but no man in Israel lost so much there as he for himselfe his gold and siluer his sonnes Ioshua 7. 24. and daughters his Oxen and Asses his sheepe and Tent and all that he had were destroied So
the hearts of the people to their gouernours and the loue of the subiects is a strong foot and a mighty munition for the safety of the Ruler Thirdly when the Magistrate doth right to all and wrong to none euery good and indifferent man will reuerence him and stand in the greater awe of his lawes his authoritie will command the very heart so that none but such as are desperately rebellious will dare to attempt any thing against him It is noted that when all Israel had heard the wise and righteous sentence that Salomon passed for the deliuerie of the childe to the right mother they feared the King and the reason is added because they saw the wisdome of God was in him to doe iustice 1. King 3. 28. Vse Reproofe of their folly that make fraud and oppression the pillars and buttresses of their estates to vphold them from decay and meanes and instruments to erect them higher And this is to bee found almost in all sorts of superiours as in many masters which are as fierce as Lions in offering iniuries and preying vpon their apprentises and seruants So in sundry Land-lords who are as hungrie as Beares to swallow vp and deuoure the labors and substance of their poore tenants So in diuers Magistrates and Officers who smite with the fist of wickednesse and lay heauy burdens vpon the backes of their inferiours But let them bee intreated to remember that God doth heare all and see all and will iudge all and that whiles they go about to make themselues great they make themselues guiltie of great iniquitie and liable to great punishments which no title nor price nor power can preuent They vndermine the very foundation of their honour and posteritie when they take that course for the aduancing of their names and the raising vp of their houses Verse 13. Righteous lips are the delight of Kings and the King loueth him that speaketh right things THE latter clause sheweth what is the sense of the former that when it is said Righteous lips are the delight of Kings is meant that Kings and great personages will affect such as speake with truth wisdome and faithfulnesse This often commeth to passe but oftener faileth more mightie men fauouring flatterers and Sycophants than such as are vpright in their speeches And yet is there no vntruth in the sentence because the purpose thereof is to shew what is done by some and ought to bee done by all It is therefore giuen as a precept to Princes and superiours to make much of them that speake plainly with iudgement and discretion and an incouragement to subiects and inferiours to vse their lips so with expectation of fauour thereby if not from mighty men in the earth yet from the Almighty God in Heauen Doct. Faithfulnesse and honestie is the directest way to preferment and honour Wee see it verified in Joseph in Daniel in Mordecai and others And there is to the same purpose a like saying in another Chapter Hee that loueth purenesse of Prouer. 22. 11 heart for the grace of his lips the King shall be his friend See more for this point in the 14. Chapter at the last verse Verse 14. The wrath of a King is as messengers of death but a wise man will pacifie it THE wrath of a King His indignation iustly and vpon due cause kindled against his seruants or subiects is as messengers of death doth portend and threaten some great punishment if not present death to the parties with whom he is offended if they fall into his hands but a wise man will pacifie it hee will endeuour either by his owne meanes fit opportunitie being taken or by mediation of others who shall bee better regarded to asswage his anger Doct. It is very dangerous for any man to incurre the displeasure of Princes and great Potentates True it is that Pharaoh was very much mooued against Moses and yet Moses nothing feared Pharaohs fiercenesse and Nebuchadnezzar was full of rage against the three children and yet could doe the three children no harme And Ahab stormed at Elijah and sought to slay him and yet had neuer power to preuaile against him because the displeasure was without the desert of those Prophets But the case standeth otherwise with those that exasperate their Soueraignes with their rebellious behauiour or any other misdemeanures To such the feare of the King is like the roaring of a Lion Prouer. 20. 2. Hee that prouoketh him to anger sinneth against his owne soule Witnesse for this purpose Haman who notwithstanding all his former familiaritie with the King felt yet what it was to Hester 7. offend a King Reasons 1 First his might enableth him to doe as much as his anger perswadeth him if hee purpose ought hee can easily haue it effected if hee passe sentence who will denie execution Where the word of the King is saith Ecclesiastes there is power Eccles 8. 4. and who shall say vnto him What doest thou Secondly he is as S. Paul testifieth Gods Lieuetenant and Minister to take vengeance on him that doth euill and therefore the Lords anger is to be trembled at in his indignation and Rom. 13 4. he is many times made seuere in his iustice and will not pardon malefactors because God is righteous in his iudgements and will surely haue those malefactors punished Vse 1 Instruction to please our gouernours as much as we may and that in most awfull and loyall manner and with all due care beware how wee kindle their anger for their iust wrath is a sparke of Gods wrath their menaces are his threatnings their sentences are his iudgements their stripes are his strokes and those doth hee plague whom they doe punish Let vs bee farre then from those practises which may giue them cause of prouocation against vs and keepe our selues from those companions which may embolden vs against them My sonne saith the wisdome of God feare the Lord and the King and meddle not with them that are seditious Prouer. 24. 21. And this serueth also to admonish them who are alreadie fallen into the displeasure of mighty and potent personages that rule ouer them that they sit not downe securely while their danger is so great The more eminent the person is against whom the offenses are committed the more imminent the perill is to the party that committeth the offenses What is then to be done in such a case that the euill like to follow may be preuented Our text telleth vs that a wise man will vse his wisdome in asswaging the anger and reconciling the fauour of Kings and superiours incensed In the first place seeke grace from God as Hester did and Mordecai and all the godly Jewes to turne away his indignation and then is it easie for him to mitigate and appease the Princes displeasure And next either sollicit friends to intercede for thee as Dauid did Jonathan and Mordecai Hester or else deale so in thine owne cause as whereby hee
iniquitie as Christ and Christians doe loue righteousnesse and hate iniquitie and therefore they like not that any man should delight in that which they hate but wish that euery one would accompanie them in doing that which they loue Secondly they thinke that sinne will lie the lighter vpon their owne consciences if others can be drawen into guiltinesse with them and that they shall be the lesse blemished by that wherewith their neighbours are so much blotted though they make their burden heauier and their faults fouler by seducing their brethren Thirdly they are of their father the diuell and the lusts of their father they must and will doe He hath beene a deceiuer from the Iohn 8. beginning and sinfull wretches will be factors for him vntill the end they can no way else so much resemble him or so well content him Vse Instruction to be so farre from shewing our selues wicked persons in deceiuing of our neighbours that wee declare our selues righteous in directing of them so shall we be aduersaries to Satan and seruants to the Lord so shall wee exercise mercy in being helpfull towards the saluation of Gods elect and not crueltie in being contagious and hurtfull to the soules of any 2. To get vnderstanding and skill whereby wee may discouer the practises of deceiuers and so escape them We haue seene already Chap. 9. verse 16. that their call is Whoso is simple let him come hither and he that is destitute of wisdome And Chap. 11. verse 9. that an hypocrite with his mouth corrupteth his neighbour but the righteous shall bee deliuered by knowledge In which places see both the point and vses intreated of more at large Verse 30. He shutteth his eies to deuise wickednesse he moueth his lips and bringeth euill to passe HE The wicked man formerly spoken of shutteth his eies to deuise wickednesse seriously setteth his minde vpon mischiefe and would not haue his thoughts distracted and drawne away from it by looking heere and there vpon any obiects meaning that hee is very intentiue to inuent that which may doe hurt he moueth his lips hee speaketh softlie and whispereth he dealeth closely and would not be knowen in his practises lest he should be preuented and bringeth euill to passe by his industrie and secrecie doth many shrewd turnes and worketh much villanie Doct. A wicked man is neuer so studious and cunning about any thing as he is in working mischiefe His minde and his members and the whole man ioine together in the seruice of sinne as Isaiah instanceth in the niggard He will speake of niggardnesse and his heart will worke iniquitie Isa 32. 6. and doe wickedly and speake falsly against the Lord to make empty the hungrie soule and to cause the drinke of the thirstie to faile And Micah his testimonie tendeth to the same purpose when he saith that they imagine and worke wickednesse vpon their Micah 2. 1. beds and when the morning is light they practise it Reason 1 First they delight in nothing so much as that which is worst and most pernicious their meat and drinke and rest doe not so much refresh them as leaud behauiour doth affect them For they cannot sleepe except they haue done euill and their Prouer. 4. 16. sleepe departeth except they cause some to fall For they eat the bread of wickednesse and drinke the wine of violence Secondly they are wholly bent to their designements and fully resolued in their purposes and therefore muse and meditate of all such proiects as bee for their furtherance and auoid all the lets and impediments that any way may hinder them Instruction for all that feare God for against them commonly most hurt is intended to be as watchfull and wise for their owne preseruation as the other are painfull and craftie to vndermine them When the one sort shut their eies and fall to plotting it concerneth the other to open their eies and fall to praier that God would behold how their enemies winked wiles and by his good prouidence preuent them Then let them speake out and crie aloud to the Lord for direction helpe and deliuerance when such as seeke their ruine begin to fal to muttering and to conspire together against them in secret And for further vse of this point it is not to be passed ouer that the studiousnesse of these malicious men is imitable though the matter which they study for bee odious and damnable If they cast about how to fulfill their wicked wils shall not wee meditate how to accomplish our godly desires If they beat their braines to finde out deuices for the seruice of Satan the hurt of their neighbours and their owne perdition ought not we to bend our thoughts to learne the best meanes for the glory of God the good of our brethren and our owne saluation The Prophet Isaiah condemneth the Churle for deuising wicked counsels to vndoe the Isa 32. 7. 8. poore with lying words And the same Prophet in the same place commendeth the liberall man for deuising of liberall things and this man saith he will continue his liberalitie Verse 31. The gray head is a crowne of glory when it is found in the way of righteousnesse THE gray head Old age whereof gray haires and a hoare head is a signe is a crowne of glorie yeeldeth commendation to the aged person and maketh him reuerent when it is found in the way of righteousnesse when the old man doth shew himselfe to be religious and righteous whether he hath led his life in that manner from his youth or whether he hath beene conuerted to it now in his latter time Doct. It is a great honour for a man to bee both ancient and godlie When the head is deckt with gray haires and the heart with heauenly graces and the life with vertuous behauiour hee is more gorgeously apparelled than if otherwise he were clad in gold He weareth a Diademe which not the art of man but the finger of God hath fashioned and set vpon his head This was one of the ornaments of those holy Patriarkes Abraham Isaac and Iacob and for this is that worthie widow Anna commended by S. Luke and by this doth the Apostle partly challenge to himselfe authoritie among the people of God as appeareth by his Epistle to Philemon Though I might Philemon 9. be bold to command thee that which is conuenient yet for loues sake I rather beseech thee though I be as I am euen Paul aged Reason 1 First old age of it selfe to them that are godly is a gift of God and a blessing of greater value than wealth and dignities for length of daies is in wisdomes right hand and in her left hand Prouer. 3. 16. riches and glory Secondly as they which haue long liued righteously are well stored with knowledge and experience in themselues so doe they like true trusty and tried souldiers manifest the experience of their faithfulnesse and constancy to all that know them Thirdly they which
before we take the name or word of God in our lips Let vs labour to bee cleane that our praiers may be cleane that our praises may be cleane that our profession may be vnblameable that our rebukes our exhortations our consolations and all our conferences may be comely acceptable and effectuall Reproofe of them that deale in deepe points and yet haue but shallow vnderstandings corrupt affections and scandalous behauiour they delight to parle of predestination and yet finde no testimonie of their owne election they reason much of iustification but are vtterly vnacquainted with regeneration They boast of Christ and commend the Gospell but haue no communion with Christ nor fruit of the Gospell They sharply censure the faults of other men and vehemently exclaime against the corruptions of the time but they fauourably passe by the faults in themselues and take no time to purge away their owne corruptions Such are both taxed and conuicted by the Apostle Paul saying Thou which teachest another teachest thou not thy selfe Thou that preachest a man should not steale doest thou steale Thou that sayest Rom. 2. 21. 22. a man should not commit adulterie doest thou commit adulterie c. Doct. 2 Much lesse c. Euill speeches are neuer so vndecent as when they proceed out of good mens mouthes That tongue which blesseth God is euery way too good to curse men as S. Iames speaketh or any way to be an agent Iam. 3. 9. for sinne or Satan Muddy water is lesse offensiue in a puddle than in a cleere fountaine and bramble briars become thickets or thorny hedges better than an orchard To this purpose tendeth the exhortation of S. Paul to the Ephesians Let fornication and all vncleannesse or couetousnesse not once be named Eph. 5. 3. 4. among you as it becommeth Saints Neither filthinesse neither foolish talking neither iesting which are things not comelie but rather giuing of thankes Reasons 1 First when godly and faithfull men forget themselues in their talke they giue great aduantage to their enemies who lying in wait for their halting doe heedily obserue whatsoeuer they doe or say and then they triumph when the tongs of the righteous transgresse as though they had prooued them and al their brethren to be nothing else but hypocrites and dissemblers Yea the Diuell and sinne seeme also to haue gotten some victorie ouer them Satan plied Iob with all his art might and malice by torments of body and temptations of minde to make him rather than any other in the world to breake out into distempered and execrable speeches And Paul declared to King Agrippa and those that were with him that when hee was a persecutor and so one of Satans officers his purpose and Act. 26. 11. practise had beene by cruell punishments to compell the Saints to blaspheme Secondly they giue offense to other of Gods seruants by making some very sorrowfull for them and some ashamed of them and others bolder and more venturous to imitate them Thirdly they displease the Lord who hath chosen and called them to an holy vocation to be spirituall Priests that should offer alwaies to him the Sacrifice of praise that is the fruit Heb. 13. 15. of the lips which confesse his name And therefore how vnworthy a thing is it to pollute their lips with lies or other leaud words to the reproach of his name Vse Instruction for euery one whom God hath graced with an ingenuous heart and free spirit to be circumspect and very considerate in all his speeches If he be clothed with the pretious garment of Religion it doth concerne him to looke well to it that his tongue doe not defile or staine the same with any spot of vntruth or vanitie but that he may approue his words and actions to the eares eies and hearts of all that are about him The consideration of who I am will be a forcible motiue to put me in minde what a one I must bee and consequently what words I must vtter One worldling may bragge like another and vse scurrilitie as another doth but no worldlings practise may serue for a president to a Christian The more freedome he hath in Christ the lesse liberty is giuen to him to conforme himselfe to the world for their lips are not allowed to deale with sacred matters nor his with such as are sinfull Verse 8. A reward is as a precious stone pleasant in the eies of him that hath it it prospereth whithersoeuer it turneth A Reward A gift or present bestowed vpon a Magistrate or Officer or any that may helpe or hinder a man in his cause is as a pretious stone pleasant in the eies of him that hath it much regarded of him on whom it is bestowed it prospereth whithersoeuer it turneth it taketh effect and bringeth good successe to what end soeuer it is applied to escape punishment to pacifie wrath to obtaine promotion to get fauour in Courts to crosse ones aduersarie or to bring to passe any purpose Doct. The greatnesse of gifts is of more force to winne friendship and fauour than the goodnesse of a cause Thereby many procure both accesse to men of place and successe in their suits whether iust or vniust A mans gift enlargeth him and leadeth him before great men saith Salomon in Prouer. 18. 16 another Chapter and euery man is friend to him that giueth gifts Prouerb 19. 6 whether he doe it in the way of liberalitie and loue or otherwise to bribe and corrupt Reasons 1 First many great men do greatly affect rewards and make more reckoning of them by farre than of all lawfull fees and that allowance which is due to their place as in our text heere they set by them as if they were rich gemmes and iewels And Hosea complained that their Rulers said with Hos 4. 18. shame Giue yee Secondly there is a kinde of venome within them whereby the receiuers of them haue their hearts poisoned that they are vtterly estranged from equitie and iustice They are so enchanted with the liking of that which is presented to their sight and offered to their hands that the briber hath thereby brought them to be his seruants they may not deny to doe the drudgerie of grosse iniustice for which he hath hired them It is noted of Samuels sonnes that notwithstanding the precepts and practise of their worthy father who may be an example of all Iudges and Magistrates for continencie from corruptions they walked not in his waies but turned aside after lucre and tooke rewards and peruerted the iudgement 1. Sam. 8. 3. The Lord foresaw what worke rewards would make when he said in his Law Thou shalt take no gift for the gift Exod. 23. 8. blindeth the wise and peruerteth the words of the righteous Vse Instruction 1. to them that are in authoritie that their eies be not dazeled at the glittering shew of bribes which though they seeme to be better than diamonds will not yet prooue
speaketh concerning old age I said the daies shall speake and the Iob 32. 7. multitude of yeeres shall teach vnderstanding Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding Great men are not alwaies wise neither doe the aged alway vnderstand iudgement Secondly without the spirit where the heart is away and the desire of wisdome is wanting there all these meanes which seeme to bee helpes doe turne to hurts as goods good instructions sharpnesse of wit time and leasure and many such like They choke the word and harden the hart they puffe vp the minde they draw all the affections to vanitie Vse Instruction when God hath put wealth and earthly commodities into thine hand that thou get grace and heauenlie blessings at his hand and bee not confident of hauing any thing without the well vsing of it If a price bee committed vnto thee be sure to seeke direction how to lay it out for best aduantage to thy soule Trust not thine owne heart as it is by nature for nothing can bee more treacherous than a carnall heart to a naturall man Neither is it enough to be wealthy wittie or mighty for so thou maiest be and yet be the more miserable wretched and accursed Neither satisfie thy selfe in this that thou art taught the waies of God and liuest vnder an holy ministerie for so doe many to their greater condemnation but labour for a gracious heart and lay vp spirituall treasures and be good ground to receiue the good seed of the Gospell that thou maiest yeeld to God the fruits of obedienee and God may yeeld to thee the recompence of glorie and then shalt thou make good markets with the price in thine hand and then art thou truly wise vnto saluation Verse 17. A friend loueth at all times and a brother is borne for aduersitie A Friend He that is true and trustie loueth at all times is constant in good will and ready alwaies to performe euery dutie of kindnesse and a brother a naturall and deare friend and not euery naturall brother or kinsman for it is said in the next Chapter verse 24. that a friend is neerer than a brother and in the 19. Chapter verse 7. All the brethren of the poore doe hate him is borne for aduersitie then beginneth to shew himselfe as if he were new borne when a man being in affliction hath most need of him Doct. The change of a mans estate causeth no alteration in the affection and behauiour of faithfull friends If his companion be aduanced and rise aboue him hee is not mooued with enuy but with gladnesse if he be depressed and sinke beneath him hee doth not despise but pitie and succour him It was Ionathans ioy to see Dauid farre in the fauour of Saul and it was a great griefe vnto Ionathan to see Saul so farre incensed against Dauid If hee could haue confirmed his fathers good opinion of him before he began to maligne him he would haue preuented the breach if hee could haue reconciled his minde to him afterwards he would haue done it And Ruth was no lesse louing and dutifull to Naomi at her returne to Iudah emptie than when she came vnto Moab full In euery place and in euery state she was all one after they two had growen to be one Whither thou goest saith she I will Ruth 1. 16. 17 goe and where thou dwellest I will dwell Thy people shall bee my people and thy God my God Where thou diest I will die and there I will be buried The Lord doe so to me and more also if ought but death depart thee and me It is set as a brand of reproch vpon those of Asia as Phygellus and Hermogenes by name that they turned away from Paul when he was in prison and as an ensigne of honour for Onesephorus that he oft refreshed him and was not ashamed of his chaine Reason 1 First the loue of faithfull men is not grounded on the goods but on the goodnesse of their friends and therefore if their graces hold though their substance faile they remain firme and immutable and therein is their integritie and vprightnesse declared whereas a dissembler in selfe-loue buildeth vpon the hope of profit and commoditie which once failing hee fadeth and all his faire shewes come to nothing Secondly they are tender-hearted and full of pitie the aduersitie and troubles of their friends working vpon them as the ach and paine of one member affecteth another and therefore that is the time wherein their loue and care to minister comfort vnto them will be the more manifested Thirdly God hath ordained one of his seruants to bee an hand and helper to another in necessities and to that end hee hath giuen commandements and promises of reward and to that end both by force of his prouidence and worke of his spirit hath vnited them together as brethren Vse 1 Instruction as to be circumspect with whom we ioine in league and societie that they bee honest and vertuous persons so to be setled in our affections that wee shew not our selues vnconstant and variable Wauering minded men are alwaies without honour especially when they be changeable in matters of God and slipperie to their friends in their amitie Well may such be counted flatterers for faithfull friends they neuer were nor beneuolent mindes did they euer beare And yet if men will needs bee swaruing and start away from those that made reckoning of their loue let them doe it in the time of their friends prosperitie that they torment them not with their perfidious dealing if they should fall into aduersitie That traiterous Achitophel did bring more anguish to Dauids heart by his apostasie than did the greater part of the other Rebels And Iob did much complaine of them that plaied the winter-brookes with him ouerflowing with proffers of courtesie when he had no need of them and being empty of compassion as drie ditches are of water when he expected some comfort from them Consolation that the Lord himselfe will loue his children perpetually which maketh his children to loue their friends so constantly No brother is so neere to his brother nor any sonne to a naturall parent as euery good man is vnto him wherefore if men by his worke haue their hearts so fast and firmly knit one to another with such entire affections how much more will he in his infinite goodnesse and mercy remaine eternally fauourable and gracious vnto them that are as deere vnto him as if they were members of his owne body And many times their commiseration doth exceed their power They can mourne for but not releeue the distressed state of their best beloued dearlings but he is euery way all-sufficient his abilitie and might extend as farre as his goodnesse and mercie his arme is long enough and strong enough to draw his people speedily out of the bottome of the deepest miserie Verse 18. A man void of vnderstanding clappeth the hand taking vpon him