This commeth to passe often but not alwaies neither would the Holy Ghost haue it taken for a perpetuall rule for how then should that be verified which our Sauiour told his Disciples that they should be betraied of their parents and Luke 21. 16. brethren and kinsmen and friends and be hated of all men for his names sake which wee see vsually come to passe also in our times But this is the best meanes to reconcile them vnto vs and winne their loue either sooner or latter as experience diuers times declareth And this procureth protection from God though malice be nothing diminished in them And this may occasion them now and then to doe vs a good turne in a fit as the Egyptians did to the Israelites or before they are ware as Hamon did to Mordecai though they beare no good affection to vs. The best way to haue mans fauour to doe vs good is to get Gods fauour Iacob was vndoubtedly perswaded of this when his brother Esau whose wrath he feared was comming with a band of men to meet him and that made him so indefatigable in his praier and wrastling with the Lord. And the answer which he receiued with the successe that he found was sutable to the meanes which hee vsed Because thou hast had power saith the Angell with God thou shalt also preuaile Gen. 32. 28. with men The same course tooke Mordecai and Hester to procure the fauour and helpe of Ahashuerosh and Nehemiah to obtaine Hester 4. Neh. 1. 11. his suit of King Artahshashte And it is said of the Iewes that were in Babel and other places that when the Lord remembred his couenant towards them and repented according to the multitude Psal 106. 46. of his mercies that hee gaue them fauour in the sight of all them that lead them Captiues Reason 1 First hee hath the affections of all men at his disposition Hee deriueth their loue and liking to whom it pleaseth him and he incenseth their wrath and hatred against whom he appointeth it He made Ahashuerosh to cast off Vashti whom he doted on before and to embrace Hester whom hee neuer knew before Hee caused the same King in a moment to abhorre and hang Haman which had beene his minion and principall fauorite and to admire and promote Mordecai whom he had formerly prescribed and destinated to death Secondly hee doth blesse the vertuous and amiable behauiour of his seruants that it shall be obserued of their enemies and that to the pacifying of their displeasures and reconciling of their good wils as their mildnesse and mercie their humilitie and patience their diligence in their callings their faithfulnesse to their friends their loue to their enemies their innocencie towards all and readinesse to doe good to euery one By these and such like though some be mooued to more enuy yet many will bee allured to better liking of them Vse 1 Instruction that when wee haue many aduersaries to oppresse vs and few friends to releeue vs we examine our waies whether they doe offend or please the Lord. If hee be at variance with vs for that wee haue prouoked his anger it is his displeasure that hath procured vs so many foes and it is our repentance that must obtaine deliuerance from them But if he be at peace with vs they shall not long warre nor at all preuaile against vs either their hearts will be changed and they turned to be our friends or their power restrained that they shall be but weake enemies Either they will desist from their malice or others will protect vs from their mischiefe or God himselfe will be our refuge that wee shall not be hurt by their violence Confutation of their follie that curry fauour with men by sinning against God as by flatterie and telling of false tales and seruing their turnes in all other vnlawfull practises Who is able to recount all the particular courses of this kinde they are so many There is no euill worke that they dare omit when they are required to doe it if it be in request nor any good dutie that they will aduenture to performe if it bee in disgrace lest they should make their friends become their foes Let them know that the friendship that is so gotten or retained is either vnconstant and mutable and is like to bee lost as soone as it is found or vnprofitable and barren that will doe them no good at their greatest need or dangerous and noisome that wil turne to the hurt either of their hearts or bodies For many of them whose fauour they haue paid for with the hazzard of their soules doe at length become their mortall enemies for the ruine of their present estate but which of them all will shew his kindnesse in helping them to Heauen and seeking the happines of their state to come Verse 8. Better is a little with righteousnesse than great reuenues without equitie BEtter More comfortable and profitable is a little small substance or maintenance with righteousnesse when the man himselfe is iust and godly and his possessions are well gotten and vsed than great reuenues either a large stocke and store of money or any kinde of riches or lands or pensions or commings in whatsoeuer without equitie which are vniustly come by vnrighteously kept or vnlawfully spent See Chap. 12. verse 27. and 15. verse 16. Verse 9. The heart of a man purposeth his way but the Lord directeth his steps MAny deuises intents and resolutions are in the mindes of men but the Lord directeth his steps his prouidence causeth their determinations either to proceed and take effect when they intend to doe that which he hath decreed to haue done or else to be staied and hindered when they purpose to themselues those things which hee hath not appointed And because the whole course of mans actions is resembled to a way hee therefore doth call all his particular proceedings therein his steps Doct. Men doe purpose many things but God disposeth all things The Prophet Dauid affirmeth the same point saying The Psal 37. 23. steps of man are directed by the Lord. And Ieremie doth also confirme it when hee saith I know O Lord that the way of man is Ier. 10. 23. not in himselfe neither is it in man to walke and to direct his steps If it had beene otherwise all Israel should surely haue perished when the Egyptians pursued them with purpose and resolution Exod. 15. 9. to ouertake and slay and spoile them Neither would Hezekiah and his people haue beene much more safe if Saneherib 2. King 19. could haue done as much as hee minded and boasted and threatned for his will was plainly enough declared by Rabshakehs words Reasons 1 First he alone doth fashion all their hearts and therefore can easily make them alter their thoughts and change their mindes or goe on constantly with their worke and continue Psal 33. 14. their resolutions Secondly they hold their power of him and their
vs reason together count thou that thou maiest be iustified The meaning of the latter words is as if he should haue said Shew thy righteousnesse if thou hast any and I haue forgotten it Stand for thine owne worthinesse Recount the meritorious workes which thou hast wrought to be iustified thereby but all will be in vaine And S. Paul doth expresly disclaime all merits of this nature both for himselfe and all his brethren He saued vs saith he not by the workes of righteousnesse which we had done but according to his owne mercy Titus 3. 5. Reasons 1 First all mens workes before remission of sinnes are nothing else but sinnes wherewith the Lord is offended and can that pacifie his anger which further prouokes him to be angry Secondly all the workes of the godly euen after their sins are pardoned be yet mingled with sinne whereas the merit of our redemption must bee absolutely righteous and infinitely holy according as the Law broken and the Law-giuers iustice are Thirdly the best workes of the best men and that which is best both in the men and in the workes is his owne free gift and would it become them to boast thereof as though they had deserued at his hands for receiuing his almes Fourthly all the good that any man can doe though hee could doe more than euer any meere man did is it selfe a due debt and farre lesse than is due and how then should it goe for the discharge of all former debts and arrearages The paiment of some part of this yeeres rent will not serue the turne to heale the last yeeres forfeiture Vse 1 Confutation of the Papists who will not be beholding to the Lord for their saluation so as to yeeld him the entire praise thereof They must earne some part or haue no part They will either winne it or neuer weare it But it may bee truly said of them that they trusting in lying vanities doe forsake their owne mercies Consolation to Gods people who haue a gratious God to flie vnto and depend vpon though themselues cannot helpe their soules against their sinnes Notwithstanding their miseries bee many and their merits none at all yet his mercie and truth are sufficient to helpe against the one and to supplie the other and to be all in all vnto them In them there is efficacie and constancie and constancie and perpetuitie according as the Psalmist saith His louing kindnesse is mighty towards vs and his Psal 117. 2. truth endureth for euer After that we are estated in his mercies we shall as certainlie remaine happie people for euer as we know him to be a glorious God for euer Hee can no more faile of any part of his mercy and truth than of his whole nature and Deitie Instruction so to beleeue and liue that wee may haue his promises for vs and not his threatnings against vs Otherwise his truth and iustice will ioine together to condemne vs and not his kindnesse and truth to forgiue and iustifie vs. He will not cast off his righteousnesse as he will not faile of his mercy For if he should either punish his people that are penitent or spare his enemies that are obstinate he should forfeit his truth for hee plainly professeth that those that walke Deut. 29. 20. after the stubbornnesse of their owne hearts he will not be mercifull vnto Doct. 2 And by the feare of the Lord According as any man is religious in heart so hee will striue to bee innocent and honest in life He that is godly will surely be good and he that is impious cannot chuse but be vnrighteous The Apostle chargeing vnregenerate men with wicked behauiour as that their mouth is full of cursing and bitternesse and their feet swift to shed blood c. assigneth this as a cause of all those euils that the feare of God is not before their eies Where Abraham doubted that the feare of God was not hee looked for dishonest dealing Rom. 3. 18. and iust cause hee had so to doe though hee vsed vnmeet meanes to preuent it and extended his suspicion too farre in misdeeming all whereas it appeareth that there was pietie Gen. 20. 11. and godlinesse in some Contrariwise Iob and Ioseph by vertue of this reuerent awe of God obtained power not onely against the practise of grosse sinnes but ouer their eies that they should not cast Iob 31. 1. wanton lookes and ouer their hearts that they should not conceiue vnchaste thoughts Reason 1 First it worketh an hatred of that which is euill and we know no man will be desirous to meddle much with that which he Prouer. 8. 13. loueth not Secondly it putteth men in remembrance of Gods precepts of Gods presence of Gods threatnings of Gods iudgements and losse of his fauours and mercies What portion saith Iob should I haue of God from aboue and what inheritance from the Almighty from on high Is not destruction to the wicked and strange punishment to the workers of iniquitie Doth not hee behold my waies and tell all my steps Iob 31. 2. 3. 4. Vse 1 Instruction that if we wish well vnto our soules and would not lay load vpon our consciences if wee beare loue to our bodies and would not haue them polluted with corrupt conuersation if we tender our credits and would not be blemished with naughty practises then let vs seeke to be sanctified thorowout with soundnesse of Religion and godlinesse Or would wee be glad that our people should prosper and our children take good courses for our comfort Are wee loath to see them vnthriftie vnchaste giuen to filching or drunkennesse or any other misbehauiour Let vs then teach them to know the Lord and perswade them sincerely to worship him and that will be a preseruatiue against all these mischiefes Conuiction of them which trust they are godly and bragge that they are very religious and yet the waies that they walke in are most licencious and wicked If they were any whit acquainted with the feare of God they would be much more estranged from such leaud behauiour The loyaltie and obedience which they shew to sinne doth prooue them to bee Traitors and Rebels against the Lord. Consolation for such as are reformed of all their former faults and returne not againe to them or to as bad that they are vnfainedly religious though peraduenture they haue not so sensible feeling of it If they were not friends with God and feared him they would not fall out with sinne and flie from iniquitie Verse 7. When the Lord is pleased with the waies of a man hee will make his enemies at peace with him WHen the Lord is pleased with the waies of a man When any person leadeth a holy and righteous life with faith and integritie according to the rule of his word hee will make his enemies at peace with him hee will cause his aduersaries to lay aside their hatred and beare good will to him and deale friendly with him
and humble behauiour towards them which sheweth that a regard is had of them without contempt Vse 1 Reproofe of their folly whose stout stomacke can neuer be induced to mitigate anger with meeknesse but boisterously resist displeasure with fiercenes so are they conuinced of inhumanity which being once offended are euer implacable notwithstanding all milde perswasions vsed to satisfie them Consolation to them that deiect themselues before God in humility and praier for if gentle words preuaile so mightily with most men to appease their anger of what force shall the submisse supplications of penitent persons be with the Lord to quench his indignation Verse 2. The tongue of the wise setteth foorth good knowledge but the mouth of fooles powreth out folly THE meaning is that godly prudent men will vtter good matter and their speeches shall carry a grace and force with them as being rightly placed and wisely ordered And sinfull vngodly persons on the other side either vomit out that which is hurtfull false or vaine or else peruert and abuse that which in it selfe is true and wholesome See chap. 10. verse 32. Verse 3. The eies of the Lord are in euery place beholding the euill and the good THE eies of the Lord His certaine sight and knowledge He speaketh of God according to man attributing eies vnto him which he being a spirit hath not because we see with our eies and best know the things which wee see in euery place wheresoeuer any man is behold not only discerne and perceiue but purposely obserue and marke and that continually as the forme of the word in that Participle importeth the euill and the good all sorts of men together with their hearts and waies Doct. All men are alwaies in Gods presence When they see not him he eieth and looketh on them wheresoeuer they bee and howsoeuer occupied as Dauid saith not concerning himselfe only but euery man else in the same manner Thou knowest my sitting and my rising Thou vnderstandest my thought Psal 139. 2. 3. afarre off Thou compassest my paths and my lying downe and art accustomed to all my waies Reason 1 First he hath made mans eies and giueth sight to all and thereupon the Prophet concludeth that hee himselfe must needs see euery one and view their thoughts and behauiour alwaies Psal 94. 9. Secondly if any thing were concealed from him how should he lighten things that are hid in darknesse and make the very counsels of the heart manifest How shall hee bring euery Eccl. 12. 14. worke vnto iudgement with euery secret thing whether it be good or euill How should he passe an equall sentence vpon euery cause and person as becommeth the righteous Iudge of the world if the knowledge of any thing might be with-holden from him In him wee liue and mooue and all creatures haue their existence and being and hee filleth both heauen and earth and all places with his presence And whither then can any man possibly with-draw himselfe out of his sight Vse 1 Instruction to beware of secret sinnes that the closenesse of the place imbolden vs not to doe ought that wee would be ashamed to haue publikely looked vpon in an open assemblie because hee which is more to be feared than all the world beholdeth what we doe And who shall enioine him to be silent at our sinfull behauiour that he publish it not to all the world Reproofe of their madnesse that hope for euer to auoid the reproach and punishment of their sinnes by denying excusing colouring or cloaking of them as though if men giue credit to them that they are innocent God can bring no euidence to finde them guilty notwithstanding that hee take them with the manner and is in place at the deed doing of notable wickednesse Consolation to the godly that the Lord hath respect to the vprightnesse of their hearts and the integritie of their lines in euery worke of holinesse righteousnesse or mercy to render a recompence vnto them Verse 4. A wholesome tongue is as a tree of life but the frowardnesse thereof is as a breach made by the winde THE purpose and drift of this sentence is to declare that the course and custome of godly mens speeches is both comfortable and profitable to them which know how to make vse thereof as was that goodly tree of life in Paradise continually bearing fruit so pleasant and pretious On the contrarie side as a blustering winde which throweth downe trees and houses doth much harme so a violent and venomous tongue causing troubles and calamities is very pernicious and hurtfull For the former part see Chap. 11. 30. For the latter looke Chap. 12. 18. Verse 5. A foole despiseth his fathers instruction but he that regardeth correction is prudent A Foole A wicked and vngodly childe despiseth either refuseth to heare or else to obey his fathers instruction that admonition or counsell which his parents or other gouernours giue vnto him but he that regardeth submitteth himselfe vnto and is bettered by correction either in words or deeds giuen by whomsoeuer hauing authoritie ouer him is prudent sheweth wisdome and receiueth the fruit of the same See Chap. 13. 1. Verse 6. The house of the righteous hath much treasure but in the reuenues of the wicked is trouble THE house of the righteous that is Either euery righteous man hath his house replenished with great store of wealth and substance or else a lesse quantitie doth as well suffice him God seeing it to be better and safer for him And whereas sometimes it falleth out that godly men haue neither so much as others possesse nor as themselues desire and seeme to stand in need of it groweth from the defect of their godlinesse for which the Lord correcteth them with some penurie and want and whereby their hearts faile of that fulnesse of contentment which more pietie and grace would worke in them The latter clause of this verse preuenteth an obiection that might be made against the former in this maner Why should righteousnesse be commended for making the righteous rich sithence sinne seemeth to make the state of sinners more prosperous than theirs To this it is answered that troubles are intermingled with their wealth and possessions as paines and toile in getting and cares and feares in keeping and griefe and anger in forgoing of all or any part of them See Chap. 10. 22. Verse 7. The lips of the wise doe spread abroad knowledge but the heart of the foolish that which is not right HE compareth the lips of wise men to the hands of good seedesmen who skilfully and in due manner and measure at euery steppe doe scatter the corne into the tilth shewing it to be a note of sound vnderstanding to take opportunitie wheresoeuer it is offered at home or abroad to direct their talke to the benefit and edification of the companie On the contrarie side the wicked out of the euill treasure of their hearts bring foorth euill things vttering vanitie and
25. plainly that God is in you indeed Reason 1 First no man liueth so innocently as that hee neuer deserueth to be blamed neither hath any such power of himselfe as that he can alwaies finde out his faulting and forsake his faults without the helpe of others and therefore to keepe our selues from them that may make vs to see our sinnes and teach vs how to reforme them is as dangerous as to reiect the Physitian which would shew vs our diseases and minister medicines to cure them Secondly euery faithfull counseller is a trustie friend and none deale so faithfully in their counsell as they that disswade vs from euill courses and therefore to decline from the societie of such is to refuse the friendship of those who would grow to be our best affected and most approued well-willers Thirdly they that chuse to conuerse with wise men shall learne wisdome by the example of the wise and the longer they liue with them the lesse they will offend and therefore their constant company-keeping with those that bee godly doth argue their purpose that they vnfainedly minde to bee godly and will so accustome themselues to that which is seemely and good that they shall not need to be often rebuked for that which is euill Vse Instruction for all men to obserue the state of their owne soules and the better when occasion is offered to informe themselues of others by the companie which they most desire to frequent Hee that delighteth to associate himselfe with good men is neuer to be deemed a friend to euill waies And he that embraceth the fellowship of sinfull persons must needs be iudged an enemie to godly behauiour When Dauid would cleare himselfe to be none of the wicked he made it fully manifest by this that he haunted not with vaine persons Psal 26. 4. neither kept companie with the dissemblers That hee hated the assembly of the euill and companied not with the wicked When he would prooue himselfe to bee one of the righteous he euidently confirmeth it by this that he was a companion of al them Psal 119. 63. that feared the Lord and kept his precepts Verse 13. A ioifull heart maketh a good countenance but by the sorrow of the heart the spirit is broken A Ioifull heart A glad and merry minde especially hauing peace with God and pardon of all his transgressions maketh a good countenance causeth the whole body to be more healthfull but most of all sheweth it selfe in the cheerefulnesse of the face for the affections of the minde pierce into the parts of the body and chiefly appeare and worke in the countenance but by the sorrow of the heart when it is carnall or excessiue the spirit is broken as the lookes are marred so the spirits are dulled and men by sighings and griefes are often brought to such extremities as that they can hardly draw their breath The opposition standeth thus A ioifull heart maketh a good countenance and by the comforts of it the spirits are refreshed and a sorrowfull heart maketh an heauy countenance and by the griefes thereof the spirits are oppressed Doct. It is best both for soule and body to keepe the heart cheerfull against all worldly vexations Godly sorrow for sinne is vndoubtedly expedient and necessarie because it is a medicine to expell sinne and mixed with comfort and maketh a way for more comfort to follow after but then it is moderate without excesse because the spirit from whence it proceedeth worketh nothing beyond due measure but of griefes that grow from carnall causes the fewest are too many and the smallest too great Else why doth S. Paul and Dauid in Phil. 4. 4. like manner so often and so earnestly exhort vs to reioice in Psal 33. 1. the Lord and alwaies to reioice And why doth Salomon so confidently testifie that a ioifull heart causeth good health but a sorrowfull Prouer. 17. 22. minde drieth the bones Reasons 1 First the Lord requireth ioy and gladnesse in all them that yeeld worship vnto him and in signification thereof ordained the solemne feasts among the Israelites and therefore the seruices which are offered to him without all cheerefulnesse haue seldome any acceptance from him Secondly the comfort and ioy that is in the godly doth minister vnto them a force and power for the due performance of euery good dutie Be not sorrowful saith Nehemiah Nehe. 8. 10. with Ezra and others when the people mourned vnseasonably for the ioy of the Lord is your strength A heart replenished with hope and sound comfort is euermore in best readinesse to praise the Lord to pray to the Lord to hearken to the Lord when he sendeth his word and to yeeld such obedience as his word requireth They that are so affected addict themselues to the exercises of Religion with deuotion vnto the workes of mercy with willingnesse and to the affaires of their calling with faithfulnesse whereas all commonly is contrary in them which giue ouer themselues to passionate griefes and heauinesse Vse 1 Reproofe of them that torment themselues with superfluous and hurtfull vexations They must necessarily be grieued otherwise how can they bee pardoned for their vnnecessarie griefes wherewith they haue oppressed their soules and so miserably macerated their bodies Instruction to vse all good meanes to retaine cheerefulnesse of spirit and to repaire it againe as often as it shall beginne to decay and for this purpose let euery man labour for vprightnesse without which there can bee no sound ioifulnesse and from which Christian comfort is neuer totally disioined for it is the spirit of God that worketh sinceritie and ioy and peace are the fruits of the same spirit as the Apostle Gal. 5. 22. testifieth to the Galathians and withall the company and counsels and consolations of godly friends which know how to minister a word in due season to him that is weary are of no small force to reuiue them that are oppressed with affliction and anguish Deale plainly with them and they will deale faithfully with you Let them know the true cause of your feare and sorrow and you shall know the right remedie whereby both may be holpen And adde heereunto that their loue and compassion their skill and discretion their praiers and supplications are like to be very forcible meanes to procure the medecine to worke vpon the heart for the effectuall healing of it Verse 14. The heart of him that hath vnderstanding seeketh knowledge but the mouth of the foole is fed with foolishnesse THE heart of him that hath vnderstanding The vpright desire and sincere affection of him that is wise vnto saluation seeketh for knowledge mooueth his lips and eares and senses diligently to labour for increase of that holy wisdome wherewith he is already endued but the mouth of the foole is fed with foolishnesse that is Leaudnesse of life and practise of euill are as delightfull to the minde of a sinfull person as delicious food is to the mouth
fishes and fowles and creeping things Psal 1. 48. as occasions and meanes thereof When the Lord was sending the Prophet Isaiah about a most vncomfortable message euen by his ministerir to harden the hearts of the people to their destruction the Seraphims cried Holy holy holy is the Lord of Hoasts Isa 6. 3. When S. Paul had discoursed of the reiection of the Iewes from being a Church for many hundred yeeres which miserie he could haue beene content to preuent with the price of his owne soule he concluded the point in this manner Of him and through him and for him are all things To him be glorie Rom. 11. 36. for euer Amen Reason 1 First the holy and only wise God cannot possibly doe any thing that is vaine and fit for nothing as euery thing is that serueth not for his glory A prudent man will aime at some vse of those things which hee taketh in hand and therefore much more will he which maketh men prudent and giueth them their wisdome and can turne all things to such vse as best pleaseth him Secondly the Lord is prouident for his creatures in all his workes and regardeth their good especially of the principall and most excellent as men and Angels Now hee respecteth none so much as his owne honour nor matcheth any in equality with himselfe for whatsoeuer happinesse is conferred vpon them it is subordinate to his praise and that is the scope and chiefe end whereunto all other ends and proceedings are directed Vse 1 Instruction to obserue matter in all his workes and waies whereby we may be mooued to yeeld him that praise which is proportionable to the obiect offered vnto vs. If we see punishments executed there is cause that wee should bee humbled and made to tremble at his iustice if mercies bee performed let vs blesse his name for his goodnesse And so when things come to passe that are stranger than we thought of or greater than wee expected let vs wonder at his wisdome and be guided by it and magnifie his power and repose vpon it And because we our selues are of his making and hee doth giue vs life and breath and all things yea because we are of his second making and hee doth giue vs eternall life and grace and all blessednesse therefore ought we to be for him and his glory against sinne and his enemies And this may be a forcible motiue to make vs patient in all the afflictions which he imposeth vpon vs because they are his worke and for his honour which will be the more procured by our humble and fruitfull submission to him in the same Terrour for vngodly men which giue all the members of their bodies and faculties of their soules as weapons of vnrighteousnesse to fight against God and yet thriue in their wicked waies and prosper in their sinnes They are reserued as S. Peter testifieth to the day of iudgement to bee punished 2. Pet. 2. 9. though they should not be plagued sooner The Lord will shew himselfe to be admirable in righteousnesse when all the world shall see them miserable with torments Verse 5. All that are proud in heart are abomination to the Lord though hand ioine in hand he shall not be vnpunished AL All sorts and degrees of men male or female yoong or old high or low and euery particular person of what condition soeuer that are proud in heart whose hearts are lofty and void of humilitie and the heart is therefore specified because pride is seated in it and floweth from it and that no man should challenge to himselfe any immunitie from the wretched estate of the proud vnlesse his heart bee seasoned with humilitie He that hath an high minde though he beare a low saile and keepe a small port without pompe and brauery may be as loathsome in the eies of the Lord as some others that set foorth themselues with greater shewes Yet note that he saith not all that haue pride in their hearts for who can be fully freed from it so long as he is cloathed with mortalitie but they that are proud in heart and so be none that vnfainedly feare God for that manner of speech intendeth the habit or dominion of pride which is only in the vnregenerate are an abomination to the Lord he hath them in detestation and cannot abide them though hand ioine in hand notwithstanding that they vnite their forces and combine themselues together for their defense and safety he shal not be vnpunished not one of them shall escape the strokes of God though for a time he deferre his iudgements Doct. The better that men doe like of themselues the worse the Lord doth like of them The mischiefes that ensue vpon pride haue beene more at large intreated of in the second verse of the eleuenth Chapter and the vanitie of wicked mens association for impunity in the 21. verse of the same Chapter Verse 6. By mercy and truth shall iniquitie bee purged and by the feare of the Lord men depart from euill BY mercy That kindnesse and free loue which the Lord beareth to his elect and truth the faithfull accomplishment of his promises and in the same sense are the same words taken in Chap. 14. 8. 22. To them that thinke on good things shall be mercy and truth iniquitie shall be purged as well originall guilt as actuall transgressions and all that is amisse in the nature and hearts and waies of Gods chosen shall bee remitted and washed away through the blood of Iesus Christ That this is the meaning of this sentence it appeareth by the force of the word that signifieth to make expiation which properly belonged to Christ to doe though typically the Priests of the Law were said to expiate by the sacrifices which they offered For he as S. Iohn witnesseth which is our Aduocate with the father is likewise the propitiation for our 1. Iohn 2. 2. sinnes and by the feare of the Lord the knowledge of his will the reuerence of his maiestie and the regard of his fauour men depart from iniquitie they decline from wicked waies and doe those things which are lawfull and good Yet neither of them are in full perfection though both of them in sinceritie and truth So that he declareth the causes of iustification in the former clause and the exercise of sanctification in the latter shewing by whom sinnes are pardoned in the one and to whom the assurance thereof pertaineth in the other Doct. 1 Remission of sinnes and saluation are giuen by God and not bought by men That pride and presumption to arrogate to ones selfe the praise of making himselfe happy is most loathsome to the Lord and therefore he hath stored the Scriptures with testimonies and proofes to helpe our hearts against it And to this purpose is that in Isaiah I euen I am he that putteth away Isa 43. 25. 26. thine iniquities for mine owne sake and will not remember thy sinnes Put mee in remembrance let
life also their strength is his and so is their breath and therefore they shall neither be able to doe ought that hee resisteth nor vnable to doe any thing that hee appointeth It is said that Herod and Pilate with the Gentiles and people of Israel came together Act. 4. 28. to doe whatsoeuer his hand and counsell had determined before to be done Thirdly as all men are made for his glory so all their waies doe tend thereunto though not in their purpose yet by his prouidence and therefore he doth accordingly direct them for the same end Vse 1 Instruction that sithence hee doth direct our actions by his prouidence wee pray him also to guide our hearts by his grace and cause vs to purpose that which he doth approoue of that wee may be assisted by his power for the good effect of our enterprises And if wee finde good successe in our affaires according as we wish let him haue the praise thereof for making vs to prosper If we see our selues crossed therein that we cannot accomplish our desires wee acknowledge his righteous hand in the same and submit our wils vnto his most holy wisdome And this may yet further be a forcible motiue to make vs more depend vpon him than on any one or all men beside If they shew loue and kindnesse vnto vs the principall praise and thankes belongeth to him If wee finde hard intreatie at their hands there is due cause of humilitie and patience because hee hath iustly stirred them vp to afflict vs. Consolation for the people of God which desire to walke in the waies of his word for they shal neuer want the guidance of his spirit A promise is made to them for their good prosperitie and it is in his hand to conduct them to it and as easie for him to effect it as to speake it And because the wicked are continually practising against the godly innumerable plots being cast for their ruine and destruction this is our comfort concerning our safety that whatsoeuer God hath purposed in mercy for our good shall take place and nothing that they haue concluded in mischiefe for our hurt shall preuaile The Lord breaketh the counsell of the Heathen Psal 33. 10. saith the Scripture and bringeth to nought the deuises of the people The counsell of the Lord shall stand for euer and the thoughts of his heart thorowout all ages Verse 10. A sage sentence should be in the lips of the King his mouth should not transgresse in iudgement A Sage sentence The word signifieth a diuination being vsed very often in the euill part for the predictions of the Soothsayers and Astrologers and so is forbidden in the Law Deut. 18. 10. And sometimes in good part as Isa 3. 2. The Lord will take from Hierusalem the strong man and the man of warre the Iudge and the Prophet the Diuiner or prudent man who by obseruation of causes can foresee what effects are like to follow and the aged And in Micah 3. 6. there is a threatning that night and darknesse meaning Gods iudgements vpon their mindes or bodies or both shall keepe them from vision and diuination And so heere it is prescribed as the Kings dutie and commended as his vertue and not reprooued as his fault And heereby is intimated that a wise equall manner of proceeding in all causes should bee in the lips of the King in the words and sayings of the Ruler and soueraigne Gouernour and of the subordinate Magistrates vnder him who are deputed to supply his place for him his mouth should not transgresse in iudgement neither he nor they ought to passe or award any vniust sentence or otherwise vtter vnrighteous speeches but deale vprightly towards euery man in euerie matter Doct. They that be in great authoritie haue need to be well furnished with wisdome and iustice The praier which Salomon made to God at the beginning of his raigne doth argue that he knew both these graces to be necessarie for him Giue saith he to thy seruant an vnderstanding 1. King 3. 9. heart to iudge thy people that I may discerne betweene good and euill Now that which hee asked God was well pleased to grant and that end which he proposed God also much respected that he would therefore hee did afterwards in the case of the two victualing women or harlots about the childe And it is said that al Israel heard the iudgement and saw the wisdome 1 King 3. 28. of God to be in him to doe iustice Reason 1 First the Magistrate is made the Lords Lieuetenant and Deputie he ruleth for him and occupieth his place and therefore must not onely approoue himselfe to his presence but endeuour so to proceed as he verily thinketh God himselfe would if he were personally in the same case there and then to sit vpon the same causes This was the ground of Iehoshaphats admonition to his Iudges whereby he perswaded them to be faithfull in the execution of their offices Take heed saith he what yee doe for 2 Chron. â—â— 6 7. yee execute not the iudgements of man but of the Lord and he will bee with you in the cause and iudgement Wherefore now let the feare of the Lord be vpon you take heed and doe it for there is no iniquitie with the Lord our God neither respect of persons nor receiuing of rewards Secondly the subiects ruled are also the Lords subiects sheepe and people as Salomon confessed in his praier before mentioned God is the master and owner of the flocke the Prince his principall shepheard and next vnto him and the subordinate Ministers of iustice inferiour shepheards vnder the Prince Thirdly where the Magistrate faileth of vpright dealing much mischiefe ariseth both to the innocent in regard of his state and bodie and to the offender in regard of his soule and conscience and to the Common-weale in regard of the manifold euils that ensue vpon vniustice all which for the most part are preuented or healed by the wisdome and faithfulnesse of righteous Gouernours Vse 1 Instruction to all that haue authoritie committed vnto them or are like heereafter to beare rule ouer others so to store their mindes with knowledge that their lips may speake not only equally but admirablie and diuinely and to bee as farre before other men in wisdome and vnderstanding as they are aboue them in place and dignitie These two vertues comoined and seasoned with pietie and godlinesse will adde daily increase of honour to them that are most honourable and excellent And as they are much behoouefull for their reputation so are they very necessarie for their consciences because they must yeeld an account to God of the manner of their administration and gouernment In which respect euery sentence which they passe and euery worke of their office which they performe doth more neerely concerne themselues than the parties whose causes they deale in If they doe iustice and decree that which is right they shall haue praise for
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
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
that made him and he that reioiceth at his aduersitie shall not be innocent HE that mocketh which offereth despight to and vilifieth by word deed or gesture whether in the way of iest or bitter disdaine the poore not onely them that want wealth but which are in any affliction either externally or in their soules reprocheth him that made him doth after a sort scorne and scoffe at God who created the man and allotted him that estate as hee that laugheth at the worke doth consequentlie deride the artificer and he that reioiceth at his aduersitie shall not be innocent not onely hee that sheweth apparent contempt of the man afflicted but which is glad in his heart for his miserie and affliction shall seuerely be punished Doct. 1 The indignities that are offered vnto poore Christians redound vnto the Lord himselfe See Chap. 14. verse 31. Doct. 2 And he that reioiceth c. It is neither lawfull nor safe to bee glad at other mens sorrowes especially if they bee Gods seruants The ioy of the neighbour Nations was a great griefe to the Church of the Iewes in their calamities when the Babylonians made that wofull spoile of them but the insultations of their ill-willers was no lesse dangerous to themselues than grieuous to them and would make their owne state as miserable as theirs They haue heard that I mourne saith the Prophet in the name of the people but there is none to comfort mee All mine enemies haue heard of my trouble and are glad that thou hast Lam. 1. 22. done it Thou wilt bring the day that thou hast pronounced and they shall be like vnto me Reason 1 First that soule is empty of loue and compassion humanitie faileth in it which in stead of pitie is mooued with reioicing at the harmes of his brethren and therefore is farre from innocencie and neere to some grieuous punishment Secondly hee consenteth to the wrongs that are done to the party oppressed and thereunto is accessarie if his aduersitie hath growen from mans iniustice But if God with his owne hand hath inflicted the crosse how sinfully are his iudgements peruerted by him that shall feed and refresh his malicious stomacke with the sight of the same as though he punished the godly to gratifie the wicked and made his children miserable that his enemies might be merry Vse 1 Instruction when the Lord laieth his hand vpon our brethren to mourne with them pray for them comfort and helpe them but neuer insult at their sufferings vnlesse wee bee willing to cast our selues into the same or sharper afflictions Wee shall come to a text heereafter that forbiddeth vs to take delight in the fall or stumbling of our enemie lest the Lord see it and it displease him c. How then can hee but be Pro. 24. 17. 18. prouoked and how shall we but be endangered if the troubles of his people being also our owne faithfull friends and well-willers affect our hearts with ioy and gladnesse Terrour for those enuious persons which continuallie maligne the good estate of good men and therefore no newes is more welcome to them than that any of Gods seruants be in troubles and distresses They faile of power to doe them harme but not of will to wish it and therefore they solace themselues in the iniuries that others doe offer vnto them and in euery losse sicknesse or matter of griefe whatsoeuer that doth befall them and especially if the Diuell can catch any of them in a snare that they be ouertaken with sinne and folly their gladnesse is immeasurable they triumph excessiuely at the victorie which Satan their father seemeth to haue gotten Well the mischieuous mindes and affections of such doe conuince them to be malicious persons though no euill action were committed by them and therefore their mirth will be turned into mourning and their triumph into a lamentation There was neuer any nor shall be nor can bee that sucketh sweetnesse out of the sorrow of the Saints but God either hath or will make him taste of gall and wormewood If anguish and feares bring him not to repentance then iudgements and plagues will follow him to destruction Verse 6. Childrens children are the crowne of the elders and the glorie of the children are their fathers CHildrens children A long race many nephewes such as we call grand-children and those of many descents are the crowne of the elders a comfort and credit to their parents grandfathers great-grandfathers c. and the glorie of the children are their fathers it is an honour for the yoonger sort to haue descended from worthy progenitors prouided yet in both these cases that as well the ancestors as the posteritie be vertuous and well adorned with graces of their owne Many foolish vitious children can nothing credit their wise and godly progenitors as Rehoboam and his sonne added nothing to the glory of Dauid and Salomon neither can sinfull ancestors either yeeld honour to or receiue honour from their seed that is holy and religious That blessed Hezekiah was in no sort dignified by his wicked father Ahaz nor was that wicked Ahaz any whit graced by his blessed sonne Hezekiah And in case that both the elders and yoongers the fathers and children bee all naught as was cuised Cham and his seed and cruell Cain and his no multitude nor might nor meanes of whatsort soeuer can make either part honourable Doct. 1 It is a great promotion to haue a long and large posteritie The matter and forme of thankes which Dauid returned to the Lord for his promise of this rare benefit to be bestowed vpon him is memorable Who am I saith he O Lord God 2. Sam. 7. 18. 19 and what is my house that thou hast brought me hitherto And this was yet a small thing in thy sight O Lord God therefore thou hast spoken of thy seruants house for a great while The kindnesse of God was in this among many other mercies declared to Ioseph that he saw Ephraims children euen vnto the third generation Gen. 50. 23. and that the sonnes of Machir the sonne of Manasseh were borne vpon his knees And it is obserued as a principall part of that happinesse wherewith the old age of Iob was refreshed that he saw his sons and his sonnes sonnes euen foure generations Reason 1 First it is promised as a blessing and fauour of God to his people to multiplie their seed and make them fruitfull and prolong their daies to behold the increase and good estate of their posteritie So saith he to him that feareth the Lord and walketh in his waies Thy children shall bee as the Oliue plants round about thy table and thou shalt see thy childrens children and peace vpon Israel True it is that all the godly attaine not to this because God hauing store and multiplicitie of good things doth otherwise render recompence to many but euerie good man that doth obtaine it hath the promise of God performed vnto him Secondly they whose progenie
profit by few wee shall not be pursued by many if we despise not small ones we shall not be burdened with great ones if words will serue the turne for redresse of things amisse we shall not be much visited with strokes But though our former carelesnesse or stubbornnesse hath caused many of vs to be afflicted as well as reprehended and brought vs to as many troubles as rebukes yet we shall free our selues from the reproch of follie if wee can behold the hand that smiteth vs and be truly humbled for the sins that cause vs to be smitten When our eares be opened to hearken better vnto the voice of God when our lips be prepared to make a more free and ful confession of our faults when our soules be resolued with greater integritie to order our waies we shall be reckoned among the number of the wise for none can be bettered by crosses and sorrowes but hee that hath wisdome and vnderstanding And for this purpose as often as we either giue correction or take it it is expedient to seeke the fruit of the same at Gods hand neither the frequencie of punishments multitude of stripes nor the sharpnesse of strokes without his blessing will euer worke any good effect in the soule It is a true saying and spoken by the spirit of truth Though thou shouldest bray a foole in a morter among wheat braied with a Prouer. 27. 22. pestell yet will not his foolishnesse depart from him Verse 11. An euill man seeketh onely rebellion and a cruell messenger shall be sent against him AN euill man He that is destitute of Gods holy spirit and walketh after the flesh seeketh only rebellion setteth himselfe wholly to transgresse the Commandements of God and delighteth in nothing so much as in that which is contrarie to his will and a cruell messenger shall be sent against him euen as Kings and other Princes send out some forces if need so require to suppresse rebellions and to apprehend and seuerely punish the Rebels so the Lord armeth sometimes men with wrath and power against his enemies and sometimes the Angels and sometimes the vnreasonable creatures and sometimes the insensible creatures to be as it were his officers appointed to plague them without mercy and sometimes his owne hand immediately doth destroy them Doct. No wicked man is better nor shall be otherwise dealt with than a Rebell Not only profest Atheists and Infidels which openlie renounce their Creator and the King of the world are so to be reputed but sinfull dissemblers also which impiously prouoke Christ Iesus their Redeemer the King of the Church are of the same number Of such speaketh Ieremy when hee saith They are all rebellious traitors walking craftily And such Ier. 6. 28. doth Hosea complaine of when he saith My people are bent Hos 11. 7. to rebellion against mee Neither of these sorts thinke themselues well so long as they are not doing of euill In their vocations they are worldly and couetous in their recreations they are sensuall and voluptuous in the worship of God they are negligent and hypocriticall in all their workes in all their words in all their cogitations continually in euery place iniquitie and sinfulnesse floweth from them Reason 1 First they are all of them haters of God such as repine at his honour and glorie Secondly they contemne and violate his Lawes Thirdly they are iniurious and aduersaries vnto his Subiects Fourthly they are souldiers and seruants of Satan his most mortall enemie Vse 1 Instruction to the godly to be warre of them and vnlike vnto them as much as they desire to be liked of God that they commit euill lesse and doe good things better and seeke how to shew obedience not only to the positiue lawes of Magistrates though that be necessarie for euery Christian but also to the diuine Lawes of God which is proper to Christians The best and most ciuill wicked man in all the world is but halfe loyall at the most Albeit none could appeach him of treacherie or contempt against his Prince though few that feare not God be faithfull vnto man yet who can acquite him of rebellion and high treason against his highest soueraigne the Lord Consolation to Gods people whom the wicked doe hate and molest Their enemies are not so violent against them as the Lord for in malice against him they doe so much maligne them and therefore let them be well assured that he will protect his subiects from Rebels his seruants his fauourites his children from the weapons and fury and force of his enemies With this selfe same reason doth he animate and incourage the Prophet Ezechiel saying Thou sonne of man Ezek. 2. 6. feare them not neither be afraid of their words although Rebels and thornes be with thee and thou remainest with scorpions feare not their words nor be afraid at their lookes for they are a rebellious house And the greatest comfort of all is when the Lord giueth them an heart to feare iniquitie and not to delight in it to flie from that which is euill and not to follow it to subiect themselues vnto him and to striue against sinne and not seeke rebellion And what though they haue their frailties their faults their corruptions that they faile of many duties that they fall into many offenses Yet hee putteth a difference betweene faithfull subiects which would and cannot obserue his Lawes better and wilfull Rebels which contemptuously despise his Lawes Hee knoweth that his souldiers are sometimes taken Captiues in fighting for him and his enemies alwaies take vp weapons to fight against him Terror for the vngodly how great soeuer they bee and how safe soeuer they seeme to be for they are vile as being Rebels and in continuall perill of some grieuous plagues for a punishment of their rebellion Good men haue due cause to abhorre their waies for they rise vp in armes against their heauenly King and the righteous God hath cause to execute iudgements vpon them for they oppose themselues against his holy gouernment And therefore when he beginneth to take them in hand neither themselues nor any other shall be able to deliuer them out of his hands Whatsoeuer creature shall haue the commission to torture and torment them will be made both implacable and vnresistable as Iehu to the house of Ahab who spared not his owne mistresse Ahashuerosh to Haman who spared not his owne minion Adramelech and Sharezer to Zanecherib who spared not their owne father And what could the Sodomites say or doe against the violence of the fire And what could Pharao say or doe against the rage of the waters And what could Herod say or doe against the multitude and greedinesse of the vermine Al these tooke their time which was all the time of their life to rebell And God tooke his time at the length which was a seasonable and fit time to send out these cruell messengers against them How strangelie then are they besotted which