to be an aduerbe is there a verbe and signifieth to rise timely in the morning and diligently to seeke so that it signifieth aswell the due care which good parents haue for the nurturing of their childreÌ„ as their prouidence to do it in good season whiles they be tender yong before they grow to strength and stomack and so either vtterly refuse or little regard all fatherly correction And that which we translate correction doth also signifie instruction so that the sentence may thus be well Englished He that loueth him hastneth chastisement and instruction to him And those are meet to be ioyned together somtimes stripes with admonitions and alwayes admonitions with stripes For the smart of the flesh and the paine of the body will bring small profit to the soule vnlesse they heare their fault declared and haue direction how to reforme it They are the best parents which shew loue to their children Doct. without fondnes Fond loue is cruell hatred a cockering father is a deadly foe and they that most faithfully exercise Gods discipline towardes their sonnes and daughters doe proue to be their surest friends The admonition which is giuen to parents in another Chapter of this booke tendeth wholly to this purpose Correct thy sonne Prou. 19. 18. while there is hope and let not thy soule spare which is to kill him The Holy ghost maketh them accessary to the destruction of their children which be so indulgent vnto them and tender ouer them as that their hearts will not yeeld to giue them correction The example of God himselfe the father of spirits doâ—h euidently confirme our point in hand His loue to euery one of his children doth infinitely surmount the loue of all the fathers in the world to theirs and he doth not only declare it vnto them by promises and blessings but likewise many times by chastisements and crosses insomuch that the Apostle saith to the Hebrewes Whome the Lord loueth he chasteneth and scourgeth euery Heb. 12. 6 8. sonne that he receiueth If therefore ye be without correction wherof all are partakers then are ye bactards and not sonnes First euery child whatsoeuer his estate or birth or disposition Reasons be hath need correction by reason of deprauatâ—â—â— of nature which is in all For frowardnes and folly would ouerrunne them if they were not awed and ordered by feare and stripes And therefore saith Salomon Foolishnesse is bound in the heart of Prouer. 22. 15. a châ—ld but the rodde of correction shall driue it awaie It is in vaine to bid foolishnes be gone vnlesse it be expelled and to as small purpose to perswade him to cast it out vnlesse you helpe to loose it Secondly the comfort and profite that insueth to children by castigation and stripes doth make their loue appeare that therein shall be friend them and discouer their vnkinde dealing which deny theÌ„ that benefit It is one of Gods ordinances wherby they are deliuered from many euils from hurts of bodies from ruine of state from blindnes of mind from sinfulnes of hearte from wickednes of life from destruction of the whole man And therfore doth the Lord testifie that the rod and correction giue Prou. 29 15. wisdome And therefore doth he also require that our children be not defrauded of it Withhold not saith he correction from the child if thou smite him with the rodde he shall not doe Thou shalt smite Prou 23 13. him with the rodde and deliuer his soule from hell Now what inhumanity is it for a man to see his son in daunger and will not succour him to see him plunged in a riuer and will not plucke him out to see him falling into the fire and will not preserue him to see him sinking into hell and will not helpe to saue him Reproofe of them that vse all the shiftes that they can deuise Vse 1 to exempt themselues from shewing this laudâ—ble loue and also their children from receiuing such wholesome correction Of all professions they are most vnwilling to become phisitions neither are so loath to minister to anie as to their owne whom God hath appointed to bee theire patients Though they lye and sweare and steale and bee stubborne yet theire faulâ—s bee not so greate they saie children will bee children and did not wee commit as grieuous offences our selues when we were yonge But are not childrens faults sinnes againste the Lord Are not childrens sinnes punishable by the lawe of the Almighty Are not children mortall and subiect to death aswell as men of grâ—â—â—â—â— age Shall not children appear before the iudgment seate of Jesus aswell as those which are elder And sithence we had the same corruptions our selues it should cause vs to bee more pittifull towards them and watchfull ouer them otherwise it is to be doubted whether as yet we be healed of the sins of our youth and pardoned for them But it is needelesse say they so far to trouble our selues yeares will bring wit and discretion or at least their owne rod will be ate them and make them to amend But who tould them that they shall liue to the yeras of discretion How if the sword of iustice cutte them off before for theire lewdnes and giue no time for theire owne rodde to worke anie goodnesse in them And though they should remaine and smart also for the sinfulnes of their childhood yet there is greater danger lest their hearts wil be more hardned and made worse than hope that they wil repent and be made better because Gods medicines haue beene deteined from them and his blessinges are not promised vnto them And who shall make any praier for them with comfort of good successe The sinfull sonne is neither able to doe it nor willing nor accepted if he shoulde and the negligent fathâ—r hath small incouragement to intreate the Lorde to doe that wherein hee himselfe hath vtterlie fayled of all dueties to serue his prouidâ—nce But graunting all this to bee true that so much euill proceedeth from the neglect of correction and so much good by the seasonable and moderate vse thereof yet one impediment hindereth them that they cannot bee broughte to exercise it Theire kinde hearte is so tenderly affected towardes theire little ones that they cannot endure to heare them crie or see them weepe and the rodde will make them doe both and therefore they muste needes forbeare it But you mistake the cause and miscall your affâ—ction it is not kiâ—dnesse but crueltie nor the tendernesse of your hearte but the hatred in it according to Gods testimony that can rather indure the diseases of sinne in your childrens soules then the curing of them with teares and sorow And yet this vnmercifull fauour doth rather prepare them to sorowe then priuiledge them from it because it will increase their misery in time to come If Dauid had moâ—â—â—rieued Adonitah with the rod rebukes when he was a child it is like that he might haue escaped the sinne
Admonition to be heedfull continually that we expose not Vse 1 our hearts to these dirall and bitter terrors by prouoking the Lord to wrath with any presumptuous offences If we will walk in such waies as whereby his spirit shall be grieued he will bring our waies vpon our owne heads and cause our heartes to be affâ—ighted Hardnes may happily hold possession of them and make them senselesse without all feeling for a time but howsoeuer it keepeth out grace yet it cannot alwayes keepe out feares and though it put men in hope of peace and safety yet it conspireth against them and hastneth their dread and dangers If they belong vnto the Lord this horror will be a working medicine to cure them of their security and sinfulnesse if they be children of destruction it will be a cleere euidence of God his iustice that others may beware of being secure and sinfull Oh how wise therfore be they and prouident for their owne happines which preuent this burden of misery by timely eschewing of vice and wickednesse which vpon examination of their wayes doe feare themselues with the threatnings of the lawe that God may imbolden them with the promises of the Gospell which afflict their soules with sorrow for their sins that he may refresh them with the pardon of the same Instruction to be pitifull to them whose hearts are wounded at the sight of their sinnes and the feare of Gods iudgements if we know how to succour them their case calleth for our helpe if we can giue them any direction their distresse requireth our counsaile and it is a seruice very acceptable to God to declare our compassion to them and be a meanes of their comfort It would haue bin asmuch for the commendation of Iobs friends to the end of the world as it is now for their dispraise if they had dealt like skilfull and mercifull physitions as through indiscretion they shewed themselues miserable comforters But they that mocke at their mourning and deride their griefe as though it grew from melancholie or childishnesse let them know that their owne heartes will one day be bitten with gripings and griefe vnlesse they repent they shall bee stung with the guiltinesse of an euill conscience eyther before they come to the end of their race or vpon their death-bed or in place of destruction They now scoffe at their brethren which groane vnder a burden that they feele not who knoweth but that heereafter they maie sinke and perish vnder a burden which their brethren shall neuer feele Incouragement to those of Gods people which feare their case to be desperate because as they thinke it is singuler No man saith each of them was euer assaulted with such feares temptations or oppressed with such anguish or agonies as I am And why do you deem your owne terrors and griefes to be greatest but because you haue no experience of other mens So euery other man whose heart knoweth the bitternes heere mentioned doth thinke that you were neuer so greatly afflicted as he is for because euery mans taste whereby he vsually measureth his state in feares and temptation is onely in himselfe But if it were yeelded that your trouble is not only greater then your neighbours know but farre more grieuous then they susteyne yet ye are not without remedy so long as the Lord faileth not of al sufficiency He knoweth how much you suffer how long you can indure Doct. 2 and is able to helpe and readie in due time to ease you And a stranger shall not meddle with his ioy c. Gods people feele their greatest comfort after their bitterest griefe When they haue tasted more gall then others were ware of they shall be satisfied with hony aboue that which any canue coÌ„ceiue of Heauines coÌ„meth before to soiourne in their harts for a short time but gladnes followeth after to inhabit thee foreuer Many testimonies doth the Scripture yeeld for confirmation of this point because most men being carnall a few are perswaded of it In Matthew Christ in a word pronounceth them blessed that mourne because they shall be comforted Math. 5. 4. In Iohn he more largely dwelleth vpon it affirming it by promise and confirming it by proofe Verâ—ie verilie I saie vnto you that you shall weepe and lament and the world shall reioice and yee shall sorrow but your sorrow shall be turned into iâ—â—e A woman when Iohn 16 21 she trauelleth hath sorrow because her houre is come but as soone as shee is deliuered of the child shee remembreth no more the anguish for ioâ—â— that a man is borne â—â—to the world c. Jn Isaiah he foretelleth it auouching the same aswell in the old testament as the new The Lord saith he hath sent mee to preach Isay 61. 1 2 3. good tidings vnto the poore and to binde vp the broken hearted to preach the acceptable yeere of the Lord and to comfort all that mourne to appoint vnto them that mourne in Zion and to giue vnto them beutie for ashes the oile of ioie for mourning the garment of gladnes for the spirite of heauines First godly sorrow is caused by faith and causeth repentance Reasons 1 vnto saluation not to be repented of and so remission of sinnes and peace of conscience and ioie in the Holie ghost insueth vpon it They which haue beene pressed with the burden of sinne will be much refreshed with deliuerance from it they which haue bin terrified with the guiltines of sin and the horrible sight of damnation cannot chuse but hee ioyfull at the pardon thereof when their soules are assured of saluation Hence groweth greater gladnesse than from discharge of debtes to them that stand in state of bankrupts then from the princes pardon graunt of life to them that are condemned to dye Secondly great afflictions compell the godly to poure out many praiers before God and the multitude of praiers is very mighty and faileth not of force to bring marueilous much consolation to the conscience Thirdly where the soule is huÌ„bled by sorrows feares the Lord delighteth to be preseÌ„t in goodnes fauour and so much meant Dauid when hee said The sacrifices of God are a contrite spirite a Psal 51. 17. contrite and a broken hart O God thou wilt not despise And so much himselfe most gratiously professeth when hee saith I dwell in the Psal 57. 15. hie and holie place with him also that is of a contrite and humble spirit to reuiue the spirite of the humble and to giue life to them that are of a contrite heart Now is it possible for comfort to bee absent where his kindnesse is present or can that heart bee voide of consolation which is inhabited by the God of consolation or may he which hath the fountaine and sea of gladnesse within him remaine a dry pitte and be vtterly empty of gladnes Jnstruction when griefes and troubles disquiet our heartes to examine of what sort they be
striue against that timerousnes and waÌ„t of courage Vse which is in our nature when we see troubles toward and crosses comming as though we must needs perish if wee should be put to suffer afflictions But what can befall vs if we be righteous persons that shall turne to our hurt or lessen any parte of our hope Nay what will God lay vppon vs that shall not turne to our good and make our hope more firme and stable Are they not in best case at this time which haue passed through greatest troubles in former ages who would not bee content to haue indured Dauids afflictions or Pauls to bee partakers of Pauls felicity or Dauids who doeth not thinke that well it is with the martyrs now though their bodies were burnt once since their soules inioy such glory If according to the Apostles direction wee coulde diuert our eyes from looking on temporall things which are seen to the contemplation of euerlasting things which are not seene we should thinke those momentany affections light in comparison of that farre most excellent waight of glory which they cause vnto vs. And euen for the present they are nothing so heauy to them that haue faith to behold Gods helping hand therein as to flesh and bloud they seeme to be And thereof let the Apostle testifie his owne experience who had as great a loade layd vpon him as almost vppon any that can be named We are saith he afflicted on euerie side yet are vvee not in distresse in pouertie but not ouercome of pouertie wee are persecuted but not forsaken and cast downe but perish not Consolation to the faithfull against death whereof there is no cause to be afrayd because it maketh their state better and not worse VVhat weary traueller would be grieued that his tedious iourney were at an end and hee come home to his owne house and his dearest friends towards which he hath been long trauelling with great toyle and painfulnesse and there to be refreshed with all delightfull and comfortable repasts The Prophet Isai telleth vs that righteous men dye and mercifull men Isai 57. 1 2 are taken away not to come into euill but to escape the euill to come not to lose their peace and to fall into troubles but to be freed from troubles and to inioy peace and that the graue iâ— a bed for the body wherein it lodgeth and resteth and sleepeth And as for the soule how vnutterably happy and blessed is the state thereof VVhat Penne can describe or what tongue can recount or what heart can apprehend the exceeding greatnes of the ioy which it possesseth It is deliuered from sorrow and paine from hunger and thirst from cold and heate from shame and contempt from dread and danger and that which is most of all and all in all it is purged from sinne and corruption for euer On the other side that which it most desireth it hath most plentifull fruition of as of perfect righteousnesse perfecte holinesse glorious companious both of Angels and soules of iust men departed continuall conuersation with the Lord Iesus Christ the face and fauour of GOD neuer hidde from them and wee knowe what the Prophet sayth that in his presence is Psal 16. 11. the fulnesse of ioie and at his righte hand there are pleasures for euermore Vers. 33. Wisedome resteth in the heart of him thâ—â— hath vnderstanding and that which is in the heart of fooles shall be knowne WIsedome that is holy and heauenly wisedome and grace resteth in the heart continueth therein and dwelleth as in her house and habitation of him that hath vnderstanding namelie of euery such one as is of sound iudgment and sincere affection And that which is in the heart of fooles shall bee knowne that sinfulnes and corruption which they nourish in their soules and take pleasure in will breake out and discouer it selfe at one time or other The agreement of the two clauses together will the better appeare if that be supplied which is vnderstood in each of them which may be in this maner Wisedome resteth in the heart of him that hath vnderstanding and wil be manifested and folly inhabiteth in the heart of fooles and shal be knowen In them onelie is grace well setled which giue it entertainment Doct. 1 in their hearts There shee keepeth residence and there shee ruleth and thither she bringeth her treasures and comforts and euery good thing that is to be wished for And therfore she calleth for it as most meete for her to possesse and safest for euery wise man to Prou 23. 26. yeeld vnto her My son saith she giue me thine heart and let thine eies delight in my waies First they and none other haue the vertue of the word and of Reasons 1 the spirit to protect them from the violent assaults and subtill sleights of Satan and from the sinful perswasions and dangerous examples of wicked persons and from the vngodly motions and corrupt disposition of their owne flesh And so runneth the promise in the second chapter of this book When wisedome entreth into thine heart and knowledge delighteth thy soule then shal counsell preserue thee and vnderstanding shall keepe thee and deliuer Prou. 2. 10 11. 16. thee from the euill waie and from the man that speaketh froward things and from them that leaue the wayes of righteousnesse to walke in the waies of darknes And it shall deliuer thee from the strange woman euen from the stranger which flattereth with her words c. Secondly they receiue direction and willingnesse and help to doe all such seruices as God requireth at their hands That ministreth vnto theÌ„ pleÌ„ty of godly meditatioÌ„s gracious speeches and that giueth them power to performe many vertuous actions ChristiaÌ„ dueties And according to this is that saying of Dauid that the mouth of the righteous will meditate wisedome that is will Psa 37. 30. speak of wisdom wherof his hart hath meditated and his tongue will talke of iudgement For the law of his God is in his hart and his steppes shall not slide Thirdly they haue the constant and continuall possession therof without peril of being any more vtterly stript and depriued of it for it hath taken vp her rest in their souls as our text affirmeth wil neuer forsake them nor suffer her selfe to be driuen from theÌ„ See more of this point and the vse of it in the tenth chap. and fourteenth verse where it sayed that wise men lay vp knowledge And that which c. The most secret and hidden corruptions of Doct. 2 the wicked will in time be discouered and brought to light That which is affirmed concerning the externall actions and behauiour wil be as truelie affirmed concerning the internall lusts and desires It is sayd that he which perceineth his waies shall Prou 10 9. be knowne and it is as sure also that he shal be knowen which corrupteth his heart First the Lord knoweth all their inward thoughts and
others so stored with plenty this is a stroake of the Lords owne hand as a punishment of their sinne and addition to their misery Hereof he speaketh in another place saying The desire of the slothfull Pro. 21. 25. 26. slaieth him because his hands refuse to worke He coueteth euermore greedilie but the righteous giueth and spareth not Secondly this is manifest by the effects of it for who will vse so many shifts and deuises to come by goods as slothfull men vse to doe They will pawne and forset all their credit to get any mans money by borrowing They will aduenture all their state to winn away mens mony by gaming And in that case they spare not any friend either kinsman or brother either such as feast them or come to visite them or be inuited by them all is one so that they may come by the coyne they care not who they be that loose it They will hazard their liues to wrest and extort away mens money by robbery and filch away their cattell by stealing doth not this declare a violent affectiō of hauing when they straine themselues so far to get substance Confutation of them that charge none but rich men with couetousnes as if it were impossible for any to affect wealth that Vse 1 cannot effect their desires to inioy it All vnthrifty persons should be acquited of that sin and euery one that is faithfull in his caling and prosperous in his state should be condemned thereof if God would allow of their verdit But he hath not empannelled them vpon the iury they may iustly be challenged for partiality and being parties neither speake they according to law nor yet haue any sufficient euidence for the facts for the Lord himselfe testifieth that such as get little be desirous of much and they that haue nothing by their wills would haue all Instruction that we be not sluggards in spirituall things satisfying our selues with wishing for grace and saluation without further labour and trauaile for them Striue saith Christ to enter in at the straite gate for manie I say vnto you will seeke to enter in Luke 13. 24 and shall not be able If all should be saued that are not willing to be damned we should haue swarmes of reprobates in heauen The foolish Virgines would gladly haue gonne in with the Mat. 25. Bridegroome but they thought it too much paynes and charges to prouide themselues of oyle in due time And the riche Mat. 19. man had good liking of eternall life but no will to part with his wealth for it And so are there innumerable with vs now like as there haue beene allmost in all ages that woulde neuer fall into destruction if words and desires without Christian behauiour and mortification would preserue them from it For the other part of the verse concerning the plenty which they that be diligent are stored with see Chap. 10. 4. in the second doctrine Vers 5. A righteous man hateth a false matter but it causeth the wicked to stinke and be ashamed THe meaning is that all that are truely iust and godly 〈◊〉 decline from bad causes words and deeds with hatred therof so far as they appeare vnto them to be vnlawfull At least it is the duty of all good men so to do though somtimes peraduenture they faile in practise But contrarywise the wicked do not so but take pleasure in sinfulnes and thereby are brought to disgrace reproache especially in the sight of God and good men and oft also ordinary men such as are merely ciuill yea vngodly men and sinners do loath them and speake euill of them for their lewdnes Thus standeth the opposition The righteous hateth a false matter and therefore gaineth reuerence and honour but the wicked loueth a false matter and therefore is made odious and shamefull True righteousnes consisteth not only in forbearing that which Doct. is euill but in nating of it The affections are of as great force in the seruices of God as the words and actions and the heart hath no lesse place then the members of the body Jt must be one and the principall agent in loue where they haue calling to deale and it must deale alone with detestation of those abominatiōs which they are discharged to intermeddle with To this purpose it is that Amos saith Seeke good and not euil that ye may liue and the Lord God of hoasts shall Amos 5. 14. 15 be with you as you haue spoken But hate the euill and loue the good and establish iudgement in the gate c. And to the same purpose tendeth the description which Isaiah maketh of a righteous man that liueth in safety when others are in perill and retayneth his Isa 33 15 boldnes when others liue in feare He that walketh in iustice and speaketh righteous things despising gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing of euill First it is the effect of sound prety and the worke of a heart Reasons truly religious as it is sayd The feare of the Lord is to hate euill Prou. 8. 13. Secondly it maketh men carefull constant in shunning that which is vniust and sinfull as Dauid saith I hate the work of them that fall away it shall not cleaue vnto me No man taketh delight to conuerse with his enemie or to put his hand to that which his hart riseth against Why doe not men and weomen vse to play with Adders and Snakes and serpents aswell as with whelpes birds and such like creatures because they hate them Why will they put sweete flowers and those things that are odoriferous to their noses and stop their noses at vnsauory smelles because their nature is delighted with the one sort and abhorreth the other Though sometimes men make shew of reformation of things that are amisse yet if it arise not from an internall enimity against them they are very like to fall backe againe vnto them as Saul returned to listen to witchery notwithstanding his former sharpe proceeding against witches Thirdly though godly men are sometimes surprized by sinne being either deceiued by the subtilty thereof or ouerborne with the violence of it yet if it be bitter vnto their soules and their harts haue a quarrell against it the Lord will neuer impute it to them Hereof the Apostle speaketh to the Romanes I allow not Rom 7 15. 16 17 that which I doe for what I would that doe I not but what I hate that doe I. If I doe then that which I would not I consent to the lawe that it is good Now then it is no more I that doe it but the sinne that dwelleth in me Instruction to informe our hearts against all manner of wickednes Vse 1 that they may be the more incensed against it The worse we like of sin the more righteous we are and the better the Lord will loue vs. And the more agreement
there is between sinne and our soules the lesse peace there is between our soules and God All the hurts and miseries that euer haue come vpon vs or on Christ for our sakes do giue vs iust occasion to fall out with sinfulnes that hath bin the cause thereof The loue that we beare to God who hath bin dishonoured by our sinfull life should induce vs to abhor all vngodlinesse The danger of persisting impenitent and the hope of pardon and happinesse when we cast off our iniquities are iust motiues to make vs take vp weapons against them by iudging our selues for that which is past and resisting strongly all the assaults of the same hereafter Conuiction of many to be vnrighteous men by countenancing those foule faults in others which they are ashamed for the grosnes of them to practise themselues Though they dare not lie impudently and periure least the trueth should come to light yet they desire that some other would doe it for them though they will not violate the Sabbaoth by open breache of it in their owne persons yet they giue liberty to their sonnes and seruants and all their people to do what they list on the Lords day though they breake not out into oathes or drunkennesse or wanton behauiour yet they will be sociable with blasphemers and drunkards and filthy persons and willingly heare and see them exercising such abhominations and allow them to defile their houses therewith yea and permit their owne children and people to be chiefe doers in it Where is righteousnesse where is the hatred of an euill matter How vnlike are they to iust Lot who was 2 Pet. 2. 7. dailie vexed with the vncleanlie conuersation of the wicked Jt is euident that whatsoeuer the heart hateth the eyes will abhorre and our sences will loath euery thing that is offensiue to vs. VVho without necessity would stand by and behould him that were plucking off the skinne of an vnsauory carrion VVoulde not euery man in such a case stoppe his nose and turne away his face make hast to be gone The comparison is homely but that which is compared is incomparably more homely therefore we take leaue to describe such filthy behauiour by that which doth most nearely resemble it though it be not foule ynough to expresse the loathsomnesse of it But it causeth the wicked to stinke c. The loue of sinne bringeth Doct. 2 losse of credit and estimation He that nourisheth rotten affections in his hart and expresseth the same by vnholy and corrupt conuersation is farre from hauing reuerence and true honour As grace like Spikenard or other redolent oyntments doth make the godly to be amiable and much set by so foule sinnes like filthy diseases or ill sauours doe cause the wicked to be vile and loathsome And so is the Prou. 10 7. meaning of the Holy ghost in the tenth Chapter as we haue there shewed that their names shall be turned into infamy as dead corpses are into putrefaction God and wise men will take as little delight in them as people vse to doe in sents that be noysome Reasons 1 First the threatning and curse of God is directed against such which will surely take hold of them and not faile The Lord saith the law shall send vpon thee cursing trouble and shame in all that Deu. 28. 20. 37 which thou settest thine hand to doe vntill thou be destroied And thou shalt be a wonder a Prouerbe a common talke among all people Yea this was denounced against and executed vpon the very Priests themselues that were impious and sinfull notwithstāding their place and function was so venerable Behold saith he I will Mal. 2. 3. 9. cast dung vpon your faces And I haue made you to bee despised and vile before all the people because ye keepe not my waies but lift vp your faces against the law Secondly it is a iudgement that carrieth waight with it and lyeth heauy on them that are vnder it Mans nature abhorreth shame desireth to be well thought of and specially to proude men of which sort are all or the greatest number of sinfull men contempt is as bitter as death And therefore at the last day the principall reward of the godly shall be Honour and glorie Rom. 2. 10. with euerlasting life and one of the grieuousest punishments of the wicked that they shall arise to shame and perpetuall contempt Dan. 12. 2. Thirdly it answereth proportionably to their behauiour and so their wages is correspondent to their worke They despise God by their iniquity and he will make them to be despised by his iustice they sought his dishonour by doing contrary to his commandement and he will bring them to dishonour by doing according to his threatning And so is that daily verified which he once spake by Samuel Them that honour me I will honour and 2. Sam. 2 30. they that despise me shall be despised Confutation of them that perfume all their words and works Vse 1 with prophanenes to be the better liked in all companies and vse sinne as a preseruation against shame and reproache Pride is a chaine vnto them and cruelty couereth them as a garment and notorious impiety and licentiousnesse are their principall ornaments and holy dayes attire wherewith they deck themselues for greatest brauery Such is the corruption of our times that it is esteemed the best way for men to grace themselues in the world by professing themselues gracelesse and voide of all godlines But either Salomons affirmation is false which were impious to imagine when he saith that sinne is a shame to a people or Prou. 14. 34. else their expectation is foolish which will surely so appeare when they thinke to gaine glory by that whereby so many others are made contemptible Vaine needs must the hope be of washing faire in a foule puddle or of making ones selfe sweet by wallowing in a sinke or filthy priuy Vers 6. Righteousnesse preserueth him that is vpright in his way but wickednesse ouerthroweth the sinner RIghteousnes c that is Gods fauour grace and goodnes for righteousnes and by it doth protect both the bodies soules of such as are of a sincere heart and holy behauiour And wickednesse ouerthroweth the sinner or man of sinne as it is in the originall text it is alwaies a cause by desert and many times a meanes by occasion to draw downe misery and destruction vpon him The sence doth little differ from the third fift and sixt verses of the eleuenth chapter Verse 7. There is that maketh himselfe ritch and hath nothing and that maketh himselfe poore hauing great riches THere is c that is to say diuers men take diuers vnlawfull courses concerning their estate Some boast themselues to be rich when they haue nothing being poore and in debt they make shew of great wealth by keping a great port Others faine themselues poore when they haue great substance they complayne of want
which the venemous sappe of pride breaketh out into The first is self-liking a high estimation of their owne worthines Reasons 1 and desert which they take for a great indignity not to be asmuch respected of others And this maketh them so angry and fierce and implacable against those which crosse them in theyr commodities or be not tractable to yeeld to all their desires The second is emulation whereby they enuiously repine and quarrell at those gifts and good things which they behold in others whom themselues are vnable to match or at least to surmount and ouerpasse therein The third is contempt and disdaine when they conceiue a base opinion of their brethren as of vnworthy and vile persons and feare not to loade them with despite and contumelies or to neglect all manner of duty towards them The fourth is ambition when they striue for victory and propose to themselues praise or seeke like Lamech to be feared for Gen. 4. 23. their force and boysterousnes Reproofe of them that being most vnquiet and troublesome Vse 1 do cast all the blame vpon them that beare all the burden None barke so much with their tongues as they that bite most with their teeth none calumniate so much with lips of falshood as they that smite with the fists of iniquity the wrong doers are the greatest fault-finders and they that are iniuriously oppressed are commonly also maliciously depraued How many exclaime of euil neighbors that they cannot liue peaceably amongst them and will not looke to the pride of their owne harts which breedeth the contentions Wheresoeuer they dwell they are dashed with waues of strife and dissension and then they accuse the times and places and people when they themselues excite the tempest and cary in their bosomes the blasts that raise the billowes Confutation of them that thinke none to be proude but such as are pompous and that none can haue great hearts that be not clad with gorgeous apparell They that are to exercise their ministery among the vulgar and poorer sort shall find it a difficult matter to conuince them of the sin of pride It seemeth a strange paradox vnto them and a palpable wrong and indignity offered to tax them with suspitioÌ„ of that as though it were impossible for them to be touched with it sithence their garments and houses and furniture and all doe apparantly shew the contrary But how doe they demeane themselues what agreement haue they with their neighbours Indeede they cannot deny but that there is great discord between them and other without dores the whole towne is at variance with them and within dores they cannot but fall out with the whole houshold for there is none abroade or at home which doth not abuse them Who seeth not a high mind in alow state and much pride in small wealth and a great stomacke vnder ragged rayment Instruction if we would shew our mildnes and not vexe our selues and others with brawles and contentions let vs purge our hearts of this turbulent humour which is a perpetuall make-bate And if we would inioy peace from others and not be molested with contention let vs conuâ—rse and haue fellowship with such as are religious and humble For they that haue peace with God against whome they formerly warred and are at war with sinne wherein they formerly liued cannot but be peaceable and louing towards all those which are friends to God and enemies to sinne But with the well disposed c As euery one is more discreete Doct. 2 and wise so he is more inclined to be quiet and peaceable Folly loueth to feede on strife and debate and true wisedome auoydeth it as a thing that is dangerous and hurtfull Saint Iames teacheth vs that to be apt and forward to bitter behauiour is earthlie sensuall and diuelish But the wisedome that is from aboue is first pure then peaceable gentle and easie to be intreated First a man of vnderstanding feeleth the waight and burden Reasons of his owne faults against GOD and man and therefore is rather mooued to pittie other men for theyr infirmities then to pursue them And as hee hath found mercie at GODS hand in forgiuing his sinnes so will he deale mercifully with his brethren in passing by their trespasses Secondly they well discerne that they shall gaine nothing by the losse that they cause other men to sustaine their neighbours infamy will not heale their credite and the trouble that they put others vnto will not be a meanes of their owne quietnes Jt is impossible that the hurt of one member by violence offered to it should turne to the helpe of an other that hath wounded it Thirdly they foresee and ponder of the perills that may growe to themselues by vnnecessary contentions Should they not vexe their minds by distempers and perturbations Should they not hinder their state by expences and charges Should they not get themselues enemies siding and diuision Should they not indanger themselues of shame and ignominy by taking the foyle and being ouerthrowne in the suit All these they looke into before they enter into the strife and therefore in consideration of them they forbeare to striue at all Reprofe of them that take it to be the best meanes for making Vse their wisedom notyfied and known to the world to be stirring and ready to pursue euery quarrell It seemeth to them a title of honour to be sayd to haue a shrewd head and therfore they make themselues masters of molestation that few can liue in peace and quietnes by them But if Christ Iesus was wise as who can deny him to be very wisedome it selfe then these are necessarily to be accounted fooles as taking a course directly contrary to his For he esteemed it as a matter of true praise to be meeke and gentle as a lamb receiuing many wrongs rather then reuenging one but they glory in being like to bulles and Rams and fiercer beasts that offer violence to such as neuer prouoked them with any iniuries Vers 11. The riches of vanitie shall diminish but he that gathereth with the hand shall increase them GOods ill gotten and wealth attained vnto by vnlawfull meanes shall not prosper but either waxe lesse and lesse or perish together on a sudden or at least depart from the vniust owner and become another mans but he that vseth honest labour and diligence doth take the right way to thriue dayly to grow richer See chapter 10. v. 2. 3. 4. and 12. v. 27. Vers 12. The hope that is deferred maketh the heart sicke but when a desire commeth it is a tree of life THe hope deferred that is when the thing hoped for is not obtained according to his expectation that hoped for it but is put off from one time to another it bringeth great griefe and affliction but when the desire cometh when a man hath that which he long wished for it is a tree of life that is very pleasant and comfortable and healeth the spirits which
be their soueraigne Thirdly where the word is truly feared there it is saithfully obeyed they that reuerence it in heart will obserue it in deed they dare not take liberty to doe any thing against it they will not be heedlesse of duties prescribed by it Confutation of that impious error which by temptation and Vse 1 frailty commeth into the thoughts of the regenerate and by infidelity and corruption dwelleth in the hearts of the vnregenerate and by impudency and audaciousnesse breaketh out of the mouthes of blasphemers that it is to no purpose to be so deuoute and godly and that they are most wise that are least fearefull to follow their delights and to satisfie their fleshly desires Iob speaketh of such and bringeth them in saying Who is the Almightie Iob. 21. 15. that we should serue him and what profite should we haue if we should praie vnto him And Malachie speaketh to such and in sharpe manner chargeth them to haue affirmed that it is in Mal. 3. 14. vaine to serue God and what profit is it that we haue kept his commandement and that we walked humblie before the Lord of hoasts Such haue bin in euery age and many such are in our owne age which are all refelled by this worthy sentence whereby it appeareth that the faithfull are so far from loosing the recompence of their holy words and actions as that their religious thoughts and affections shall not be vnrewarded Consolation to all them whose consciences are vpright tender in the loue of the truth against the troubles that are to be looked for from the world to the godly for goodnes froÌ„ God to the world for sinne Do the wicked molest them with wrongs and vexations because they runne not with them to the same excesse of riot and euill The Lord will refresh them with rest and comfort because they cleaue vnto his word which forbiddeth euery thing that is not good Js any thing taken from them vniustly for his sake and the gospells He will giue all things vnto them abunddantly in recompence of the same In this world as our Sauiour saith their gaine shall an hundred fold exceede their losse if it be Mark 10. 30. expedient and needfull for them and in the world to come they shall receiue eternall life And in the meane time when plagues shall be powred downe vpon the earth for the iniquities of the people they shall either altogether escape them or els be deliuered from the venom and hurt of them They that take Habakuks course and tremble when they heare the word spoken shall be in Habakkuks case and rest in the daie of trouble Habak 3. 16. Vers 14. The doctrine of a wise man is a welspring of life to depart from the snares of death THough the meaning of these words hath been shewed and prosecuted already in the eleuenth verse of the tenth chapter yet we will adde somewhat to the explication thereof When it is sayd therefore that the doctrine or instruction of a wise man is of such force it is to be vnderstood of wholsome and sound doctrine such as he receiueth from God and deliuereth to his brethren for wise men sometimes draw their instructions from their errors and now and then from grosser corruptions as Dauid did when he gaue direction to Ioab how he should cause Vrijah to be made away And as the lesson ought to be sound for the matter so must it be seasonable for the manner as spoken in due time in meete place and fitly applied wherein Iobs friends much failed though otherwise the men were godly and their words very true and waighty And yet further to these must be added of his part that will drinke of this liuely fountaine an attentiue eare and beleeuing heart to heare and imbrace the doctrine And then it will be constant and not dryed vp like ditches or ponds that are fed with raine water it will be comfortable and refresh the hearts of them that are in affliction it will be profitable and make them that receiue it fruitfull it will be necessary and forcible to deliuer them from sinne and destruction though therein the similitude be altered for that is meant by turning from the snares of death To depart from c Sinne is satans snare to catch men to perdition Doct. He that is in the power of it and intangled therewith is in great perill of perishing being caught in a trappe and held fast there till either grace deliuer him or death deuoure him He is Iob 18. 8. 9. taken saith Bildad in the net by his feete and walketh vpon the snares The grinne shall take him by the heele and the dreadfull fowler shall come vpon him There is no safe treading any where but in the wayes of God euery step without it through the length and breadth of the whole world hath somewhat set in it to intangle vs. Without the direction of the word and vertue of the spirit what is in man what commeth from man what is done by man but that which will worke his woe and turne to his ruine First euery mans nature from his birth and conception hath Reasons 1 made him obnoxious to death and damnation and hath closed him vp in such a sure hold of corruption that he can neuer escape out of it vnlesse Christ Iesus do set him at liberty Secondly ignorance errors and carnall reason of the mind together with lusts and passions and inordinate affections of the heart do sharpen mens appetites to Satans baites whether it be by net or by trap by snare or by limetwigs or howsoeuer he is disposed to come by them they are ready for his turne and taken 2. Tim. 2. 26. at his will as the Apostle testifieth The practice of sinfull men must needs be damnable when their disposition to it is very dangerous their words and works and waies are exceeding pernicious when their harts thoughts and natures are so hurtfull Eliphaz had made a sound conclusion against Iob if Iob had been liable to his premisted accusation Is not thy wickednesse saith he great and thine iniquitias innumerable Iob. 22. 5. 10. Therefore snares are round about thee and feares shall suddainlie trouble thee Instruction to be as carefull to fly from euery sinne as we are Vse desirous to escape from any perills No man would willingly fall inâ—o his enemies hands whome he knoweth to lye in waite for his bloud and the brutish creatures with all their might doe fly from those that seeke to kill them and shall we then be more heedles of our soules then they are of their liues to expose our selues to the baites of the diuell whereby he goeth about to destroy vs True it is that he proposeth pleasures and delights to allure vs by them as he did Euah but when we haue consented and yeelded vnto him there will follow nothing but paine and misery as Euah felt Great offers he will make vs of
is that some of them make shew of seeking and seeme so to do being present at those meanes and outwardly dealing in those exercises whereby others truely seeke effectually find knowledge And as these vse the meanes without any desire of hauing wisedome so others would haue it but contemne all those meanes whereby it is offered and to be receiued trusting to their owne wit and carnall reason And a third sort seeke it and are willing to haue it and at the ministers hands would gladly obtaine it but only vpon their death beds or in great extremities not in loue to God or sincere affection to his word or in holy liking of his graces but only in terrour and passion that they might escape hell and damnation or the present dangers wherein they stand Hereof the Prophet speaketh in the Psalme saying When he flew them they sought him and they returned Psal 78. 34 36 and sought God earlie But they flattered him with their mouth and dissembled with him with their tongue For their heart was not vpright with him neither were they faithfull in his couenant And therefore being so affected it is not strâ—â—ngâ— that their successe is no better For though our Sauiour say that euerie one which seeketh Mat. 7. 8. findeth yet it is to be vnderstood of euery such one as seeketh faithfully and in due manner But knowledge is easie to him that is prudent We must not so conceiue of these words as though men of vnderstanding could increase their wisedome and graces without industry and paines taking but that when they haue vsed diligence in the exercise of Gods ordinances they may know for certainty that they shall speede well and be stored with all such graces as will lead them to life euerlasting And therefore we see the sence of this sentence expressed in the second chapter of this booke If thou callest after knowledge and criest for vnderstanding Prou. 2. 3. 4. 5. if thou seekest her as siluer and searchest for her as for treasures then shalt thou vnderstand the feare of the Lord and finde the knowledge of God They are not capable of any grace which will not be brought Doct. to renounce their sins Jf they deride admonitions and make them frustrate of that which they were giuen for they shall make themselues ridiculous and disappointed of that which they seeke for Wisedome is wise enough to know her friends from her foes them that loue her vnfainedly from them that flatter her to discerne who will vse hâ—r well and who will abuse her who will subiect themselues vnto her gouernment and who would make her an vnderling to pride and lust and Sathan Indeed she calleth vpon one kind of scorners to come to her and learne of her and promiseth to poure out her minde vnto them but they are such as ignorance hath drawne to scorning rather then malice such as in whome there is possibility of amendment and not they that are desperately giuen ouer to obstinacy And euen these silly scorners that are not yet incorrigible must not onely be reformable in hope but reformed in deed before wisedome will impart her counsels vnto them for their comfort And therefore she saith Turne you at my corrections Prou. 1. 23. lâ—e I will powre out my mindâ— vnto you and make you vnderstand my words As for those which are possessed with an inueterate hatred of instruction and purposely picking quarrels against the trueth of God haue contemptuously rebelled against it the Prophet declareth by their waies which are past hope of any reformation that their minds are vncapable of all sound vnderstanding For saith he can the blacke More change his skin or the Leopard his Ier. 13. 23. spottes then may ye also do good that are accustomed to doe euill Jf they could haue changed their minds and been able to iudge rightly both of that which is good and also of the euill they could not choose but change their behauiour to practise the good and eschew the euill but for asmuch as custome was growne into a nature and nothing was to be looked for in all their life but works of darknes it followeth that their soules were likewise finally blinded and neuer to be illuminated with any gratious light First the wisedome of God is mysticall and vnderstood only Reasons by reuelation of the spirit and therefore it cannot be comprehended of them that are meerly fleshly and voide of all graces of the Spirit But least of all can they attaine vnto it which are nothing but flesh and such as haue alwayes resisted the Spirit which is the condition of scorners Secondly they are all prowde and therefore as the Apostle testifieth God resisteth them and giueth grace to the humble Yea they are not in a common maner prowde and equall therein with other Iam. 4. 6. men but more presumptuously than any other in the hight of contempt they dispise the counsels of the Lord therefore in an extraordinary manner he layeth his punishments vpon their hearts and is sayd to scorne the scornefull Prou. 3. 34. 3. Thirdly all scorners liue in some grieuous sinnes out of which the breath of scorning sumeth and therefore no roome is in their sinfull harts for wisedome to lodge in vnlesse she should beare the diuel company and inhabitate in that house whereof he is the master or commander Saint Paul speaking of simple women laden 2 Tim. 3. 6. with sinnes and led with diuers lusts saith that they are euer learning and neuer come to the knowledge of the truth It was not then the sexe nor sillinesse of the persons that made them to profit so little but the sinnes and corruptions of their soules If therefore the same be in men why should there not be the same effect also of them if they be more abounding in men as when they wilfully withstand the trueth of God whereas the poore weomen were seduced by deceiuers why should it not be thought that they will make them lesse teachable or capable Fourthly if scorners might find wisedome this holy and heauenly wisedome when it pleased them to seeke for it they should become elder brethren to Gods people inioy the double portion Earthly things both of wealth and dignity they commonly haue in greater plenty than the best Christians pleasures they pursue without restraint and follow their delights continually if they might also haue grace Gods fauor the kingdom of heauen ready at their wills the worst men should haue the best prerogatiue the Lord would seem to be most kind to his mortall enemies And it wold come to passe that the greatest part of mankind wold liue like diuells on earth raigne like saints in heaueÌ„ And therfore that prehemineÌ„ce of getting grace sauing knowledge is appropriated to Gods people none others especially if they be scorners are to intercoÌ„mon with them And that the holy ghost sheweth in another chapter saying Wicked men vnderstand
not iudgement but they that seeke the Lord vnderstand all Prou. 28. 5. things And likewise in the psalmes he declareth it to be a degree of good mens happines that the secret of the Lord is reuealed to Psal 25. 14. Vse them that feare him his couenant to giue them vnderstanding Instruction for euery man with all heedfulnesse to take heed that they finke not into so greate a sinne as scornefulnes is that will drawe downe so grieuous a plague as scornefulnesse doeth Though no hurt seemeth to come by it but benefite rather If the outward state of many scorners be respected yet nothing but mischiefe misery insueth vpon it if the state of their soules be considered they all lose all their labour and returne frustrate disappointed when other of meaner place and naturall partes haue happy prosperous successe they are reiected of the Lord as contemptible persons and abiects when others whome they despise are graced with his presence countenaÌ„ce they are shut out of dores excluded from all spiritual coÌ„modities when others whom they maligne are let into Gods treasurie and stored with all heauenly riches They therfore that are tending towards it let them stay themselues before they go too far they that are come to the gate thereof let them beware how they enter in they that are already in the house yet let them returne back againe and not sitte downe in the chaire for then their case is desperate And this is not one lie to admonish men that they become not scorners but that also they satisfie not themselues with euery slight and superficiall seeking of wisedome It is not ynough to seeke for the worst men we see may do that but to seeke so as we may finde which none can doe but they that are good and godly A greater blessing God giueth to none in this world than to make his ordinances forcible to them for wisedome and comfort and a greater iudgement is not executed vpon any before their going to hell than the withholding from them grace vnderstanding No sicknesse no paine no pouerty no disgrace no imprisonment no banishment no losse of limmes or life is so dangerous and hurtfull as this is Though the eies should bee plucked out of the heade yet if there be sight within the mind there can bee no extremity of darknes and though the hearte were plucked out of the body yet if religion abide in the soule the happinesse remaineth but then is the state of men wofull when there internall shape is changed and they are transformed into dumbe idolls when it may be saide of them as it was of the heathen Gods they haue eies see not they haue eares heare not one degree beyond the images they haue hearts and perceiue not But knowledge c Vnderstanding is neither impossible nor Dâ—t 2. difficult to come by when men haue discretion If any be so wise as to discerne their neede of knowledge and vnfainedly to desire and labour for it though their learning be not great nor their capassity deepe yet they shall obtaine it in seeking and bee made more wise by hauing of it Else why is the scripture commended for her largesse and bounty to all sorts of people that haue skill to be vpright without dissunulation It giueth vnto the simple sharpnesse Prou. 1. 4. 5. of wit and to the child knowledge and discretion And a wise man shall heare and increase in learning and a man of vnderstanding shall attaine vnto wise counsels First in regard of holy prudence here spoken of it is said that Reasons 1 Eccl. 2 14. the wise mans eies are in his head though the fool walke in darknes Albeit others that are blind see not how needfull and precious knowledge is yet all that haue vse of their eies though some be much quicker fighted then others see that they are miserable without it and happy and blessed by it and therfore they price it as a thing of greate value and therefore they seeke it as a thing most necessary for them Now they which are so wel affected towards Prou 8 17. wisdome are better affected of wisdome who professeth to loue them that loue her and they which seeke her yearely shal finde her Secondly they vnderstand where sauing knowledge is to be found and know that it is a gift supernaturall and heauenlie and therefore looke not for it from themselues nor at the hands of any creatures not by any carnall or fleshly deuises but repair to the fountaine from whence it floweth Thirdly they discerne what meanes are to be vsed for the finding of it and them they exercise both seasonably and earnestly and constantly that in faith and humility Yet let vs not bee taken as though we affirmed that they haue defects in theire iudgements or earnestnes or constancy or faith or humility were voide of this holy discretion and vncapable of knowledge But this we say that according as these graces are more pleÌ„tiful in thy man so he is more prudent shal more multiplie his knowledge and as they are most scarce so is he lesse prudent shall gette lesse knowledge and he that is wholly without them is wholly imprudent and standing in that case vnlikely to come by any knowledge that is spirituall Confutation of them that lay all the blame of their ignorance vpon the darknes of the Scriptures no part thereof vpon theyr Vse 1 owne dark hearts which are couered as the Apostle saith with a vaile The word of God is a shining light and so the holy ghost calleth it and therefore if they see nothing in it eyther it is because 2. Pet. 1. 19. they haue no eies or because their eies haue no sight or because that Satan hath blind folded them They say that the Scriptures are obscure and hard but God knoweth that their harts are prophane and hard that the doctrine of truth cannot pearce them If the word be as a sealed book vnto them their owne sinnes haue caused it to bee clasped from them as beeing both vnworthy of and altogether vnfitte for such holy mysteries Consolation to them whome God hath graciously illuminated with the sanctified knowledge of his holy will they stand not in the rancke of scorners to whome wisdome is denied but their place is among the godly prudent to whome knowledge is easie It is grace that hath opened the dore of their harts and made a passage for the word to enter otherwise it would neuer haue bene there And the same mercy and blessing let all that truelie desire it aswell looke for as labour for without discouragement He that hath the disposing of this heauenly iewell doth tell vs that wee shall obtaine it without any greate difficulty And we seeke a thing which is not lost by meanes whereof our successe might bee doubtfull but that which is in a readinesse for vs and helde out to vs and presently
are there perswasions and reasons to that purpose declared Come with vs say they we will lay â—ait for bloud and lie priuilie Prou. 1. 11. 13 14. for the innocent without danger we shall finde all precious riches and fill our houses with spoile thou shalt put in thy lot among vs we will all haue one purse And the fellowship of faithfull Christians in fasting and prayer in participation of the word and Sacraments and in all holy exercises of religion doth asmuch refresh the hearts of them that addict themselues to the seruices of God and vnfainedly seeke eternall saluation They gladly come together they willingly stay together they coÌ„fortably conuerse together as it is sayd in the Acts of the Apostles that they coÌ„tinued Acts 2. 46. daylie with one accord in the temple breaking bread at home did eate their meate togither with gladnesse and singlenesse of heart Confutation of them that giue the Papists so high a commendation for vnity which deserue so deepe a condemnation for conspiracy Vse 1 They loue one an other most dearely but it is because one knoweth an other to hate religion Christians and Prince and country most deadly idolatry and superstition and treachery and treasons are the foundations of their amity and kindnes Instruction to try what vprightnes is in our heartes by our loue or righteous men for righteousnesse sake Whosoeuer doth trulie detest iniquitie will louingly imbrace the company of them that be enemies vnto it and all that soundly sette their affections on goodnesse will estrange themselues from them that walke in wickednesse Dauid built his comfort vpon the firmnes of this groundworke when he said for the assurance of his fidelity towards God that all his delight was in the saints that were in Psal 16. 3. the earth and in the excellent And when he appealed to the lords owne testimony of his holy zeale saying Doe not I hate them O Lord that hate thee and do not I earnestly contend with those that Psal 139. 21. 22. rise vp against thee I hate them with an vnfained hatred as they were mine vtter enemies Consolation to them whome no vngodly man can fancy but euery one maligneth and speaketh euill of and setteth himselfe against What maketh this enmity and opposition but folly and malice on the one side and saithfulnes and well doing on the other It prooueth that themselues are too spirituall for fleshly fooles to fauour and their wayes too righteous for sinfull men to like of If they were of the world they should finde more friendship at worldly mens hands if they would runne to the same excesse of riot and sinne with the wicked they should be lesse traduced by wicked mens tongues In regard whereof on the contrary side it is not a credit but a blemish not for comfort but for terror to be magnified and much made of among them of whom God and his best seruants are despised and lewde men of worse behauiour are most countenanced Verse 10. The heart knoweth the bitternesse of his soule and a stranger shall not meddle with his ioie THe heart of a man that part of him which is the fountayne of life and seate of affections knoweth the bitternesse of his soule feeleth inward anguish and hath experience of pearcing sorrowes the meaning is that the feares and heart griefe of them that haue a troubled conscience are more felt of themselues than known to others And a stranger any other besides himselfe shall not meddle with his ioye cannot discerne how great his comfort 1. Pet. 1. 8. is being the same that Saint Peter calleth an vnspeakable ioye No griefe is so great as that which lyeth vpon an afflicted conscience Doct. 1 It is not only bitter but bitternesse it selfe more vnpleasant than gall or wormwood it is an vnknown burden and grieuously crusheth euery one which lyeth vnder it And therefore it is said that the spirit of a man will sustaine his infirmitie but a Prou. 18. 14. wounded spirit vvho can beare The mind of a man may beare out with patience the paines and diseases of the body or any outward crosses but what strength besides the power of Gods holy spirit is able to make a man without fainting or shrinking to endure the torment of a bitter afflicted soule No health no pleasures no comforts of this life can cheare it vp no might can enable any to stand firme and sure vnder such an intolerable waight Dauid compareth the horror of it not to stripes on the body or breaches on the skinne or wounds in the flesh but to the very breaking of the bones as he saith Make mee heare ioie and gladnesse Psal 51. 8. that the bones which thou hast broken may reioice First the sight of sinne is very hideous for a wakened conscience Reasons 1 to behold and that doth therefore pierce the heart with miserable pangues and terrors And hereupon was Dauid mooued with such importunity to sue for mercy at Gods hands that the booke might be crossed and all his iniquities pardoned because saith he my sinne is euer before me The memory and guiltines of Psal 51. 3 it pursued him euery where continually by night and by day abroad and at home in bed and at boord no time could free him from it no place could ridde him of it no power could preuayle against it Secondly the apprehension of Gods displeasure of all things is most terrible and fearfull and that is it which doth so much dismay the wounded consciences Iob had afflictions vpon afflictions and losses vpon losses losse of sheepe and Oxen losse of Asses and Cammels losse of seruants and children losse of foundnesse and good estate of his owne body and yet for all these his heart was not troubled vntill God seemed to be offended and then he was presently much perplexed The Prophets knew well that rebukes were wholsome and chasticements necessary and yet they pray earnestly that the Lord would not rebuke them in wrath nor correct them in anger but only chastise them in iudgement least they should be brought to nothing Psal 6 1. Ier. 10. 24. Our Sauiour Christ himselfe could easily endure both paines and pouerty and hunger and thirst and contempt and reproche and all other crosses from his youth vpward but when our transgressions brought vpon him Gods indignation when for the sins of his people he was to sustaine the wrath of his father then though he was most perfectly patient yet he could no longer forbeare to bemone his importable burden that lay vpon him My soule saith he is heauie euen vnto the death then he praieth Father if it be possible let this cup passe from me then in a bitter agony he falleth a sweating and that of drops of bloud and lastly after all this at the finishing of his passion and the perfecting of our redemption he sendeth vp a patheticall complaint to his father My God my God why hast thou forsaken me
whether worldly or godly if worldlie Vse 1 they are miserable and tend to death if godly they are comfortable and tend to life Now for triall consider not onelie from whence they spring at first but whither they lead vs at last for many times it falleth out that those feares and sorrows which grow from worldly respects and matters concerning the bodie are chaunged into a contrary nature and be meerely for the sins Act 16. of the soule as may appeare by the example of the Iayler Doe they therefore cause vs to search our hearts more deepelie and to hate our sins more deadly Are we further from selfe-liking and better perswaded of God and more attentiue to Gods word and the counsell of his seruants than formerly wee haue beene Then though our anguishes are not pleasant yet they are profitable though they seeme not ioyous for the present yet they procure ioy to follow after According to this is that saying in the Lamentations Remembring mine afflictions and my mourning the wormewood and the gall My soul hath thē in remembrance and is Lam 3 19. 20 humbled in mee therfore haue I hope It is the Lords mercies that we are not consumed Verse 11. The house of the wicked shall be destroyed but the tabernacle of the righteous shall flourish THe house of the wicked the wicked himselfe and his whole estate shall bee destroied shall be ouerthorwn and rooted cut by the curse of God eyther suddēly all at once as is to be seen in some or in continuāce of time by degrees as it falleth out to others But the tabernacle of the righteous his habitation himselfe those things which belong vnto him shall flourish shall be blessed of God and made prosperous Doct. The mean estate of the godly is safer and better than the greate prosperity of sinners When he speaketh of that which is present he resēbleth the cōdition of the one sort to strōg stately houses the other to weak low tents but when he foretelleth their condition to come he threateneth to the one destruction ruine and promiseth to the other prosperity groweth See this point handled in the tenth chapter v. 25. vpon these words As the whirle-wind passeth so is the wicked no more but the righteous is an euerlasting foundacion And in the twelsth chapter ver 7. where it is said that God ouerthroweth the wicked and they are not but the house of the righteous shall stand Verse 12. There is await that seemeth right to a man but the issues thereof are the waies of death THere is a waie namelie a lewd and sinfull course of life that seemeth right to a man which wicked men perswade themselues to be free from dangers It is agreeable to their lusts and carnall reason it maketh either for their pleasures or profits they haue beeue long acquainted with it they haue found prosperous successe by it they see the greater personages and number of mē to trauell in it and therfore conclude of safety therein But the issues thereof are the waies of death it is certain that the beginning of it and first steppe into it did tend to death but when they haue proceeded in it they shall come at the last to their iourneys end and that is to be destroyed for euer Wicked men are most bold and confident in that which is most Doct. sinfull and dangerous Then many looke for commendation and thinke their works to bee most allowable when shame is due vnto them and their waies are altogether abominable Then they hope for greatest safety and to be farre ynough from all maner of perill when they make hast to their vndoing and runne with all speede towards destruction See the twelfth chapter ver 15. VVhere the same matter hath been handled by occasion of the like words that The waie of a foole is right in his owne eies Verse 13. Euen in laughing the heart is sorrowfull and the end of that mirth is heauines THis is to be vnderstood of the vngodly and such as are priuie to thēselues of some great euils who euen in laughing amidst their sports greatest delights haue gripings of feares vexations in their hearts And the end of that mirth is heauines when their pleasures are ended their paines will beginne their mirth was mingled with many secret heart bitings but their sorrowe shall be pure of it selfe without all mixture haue neither hope nor comfort to delay the bitternes of it The wicked are often iockund and merry but neuer hartily ioyfull Doct. and glad They may reioyce in the face and not in the heart they may haue many things without to moue them to be merry and yet a sting withall in their hearts to marre their mirth The Lord hath spoken it once and againe that there is no peace to the wicked Isay 57 21. and then we may truelie speake it againe and againe and as often as opportunitie serueth that there is no sound ioy in the wicked First they are wholie destitute of the sappe and roote of true Reasons 1 Gal 5 22. comfort and gladnes because they are not partakers of the spirit of God for the Apostle testifieth that ioie and peace are the fruit of the spirite Jt is as possible for thornes to beare grapes and figs to growe on thistles as for graceles flesh beeing altogether corrupt to bring forth sincere ioy and comfort Secondly no pastime pleasures no sports and merriment iesting or laughter can cure the guiltines of an euill conscience And a guiltie conscience is like an vicer or festered wound which will put the party to paine in the middest of a feast and not cease to ake though it were wrapped vp with greatest brauery And in regard thereof all the vngodly are compared by the prophet to the raging sea that cannot rest Jt is as easy for the Ocean to be without waues and surges when a tempest lieth vp on it as for a sinfull mans heart to be without all trouble and gripings when guiltines worketh in him Thirdly they are not ignorant though they would willingly forget it that they are mortal and must be gone hence that there is a iudgement to come they vnready for it and this doth not a little appall them howsoeuer they face out the matter make a semblance of great cheerefulnes And this to be the condition of al the vnregenerate before they be vnited to Christ vndoubtedly certified of their saluation the Apostle declareth to the Hebrewes saying that for feare of death they are all their life time subiect Heb 8 15. to bondage Jnstruction that we feare not sin the lesse because that sinners Vse 1 seeme to be troubled at it so little that we yeeld not to the baites of it the more because they reioyce at it so much for who but God themselues do know what slauish dread is in their harts when their greatest shew of magnanimity is in
how to be sanctified and after what manner the other commandements are to be obserued their ministery is not of credit ynough to be regarded but if false Prophets tell them that the Sabbath is abrogated and all the old testament abolished or broach any other pestilent points for a licentious course of life they are presently esteemed worthy and comfortable teachers And so Jusuiâ—es and Seminaries intising them to idolatry and disloyalty yea some of them many times to shamefull impurity are deuout and reuerend fathers And so stage-players and minstrels are teachers of good lessons and more edifie with their interludes and songs thaÌ„ the ministers doe with their sermons and preaching We wil not speake here of vncharitable persons which are prompt and ready to traffique with any that carrieth a pack of malitious reports against such as vnfainedly feare God those we shall deale with when we come to the seuenteenth chapter v. 4. where it is set as a note of the wicked to giue heede to false lippes and that a lyar harkneth to the naughtie tongue Instruction to shew our wisedome according to the direction here giuen vnto vs not to set a foot forward to follow any mans perswasion before it appeare vnto vs to be sound warrantable The Holy Ghost is frequent in exhorting vs to this heedfulnes 1. Thess 5 21. Trie all things saith S. Paul and keepe that vvhich is good Beleeue not euery spirit saith S. John but try the spirits whether they are of 1 Iohn 4. 1. God for manie false Prophets are gone out into the world VVe are not willing to be blindfolded at our meat nor to eate our supper without a light especially in strange places where we neither know well the fidelity of our host nor what dishes are set before vs and shall we be more prouident for the outward man than the inward Shall we keepe out of our bodies whatsoeuer is not wholsome and sauory and receiue into our soules such foode as will poyson vs But is it not contrary to charity to fift mens words and not to Ob. rest vpon the trueth and faithfulnes of their testimony Ans There is nothing contrarie to charity that is agreeable to Ans wisedome and no wrong is done to man by obeying the counsel and precept of God Sithence therefore he doth command it as a duty and commend it as a vertue for men to be circumspect in hearing who shall lay it to their charge as a fault VVhat iniury was done to Paul by the prudent Bereans which searched the Scriptures dailie whether those things were so as he taught VVe vse to tell siluer and to waigh gold and yet preiudge not them at whose hands we receiue them Jf the things which they speake to vs be true they shall be the more iustified and approoued after that they haue bin tried if otherwise themselues may by the discouery of their errour be better informed and others the lesse indangered by them Vers 16. A wise man feareth and departeth from euill but a foole rageth and is carelesse A Wise man he that is religious and truly godly when hee is rebuked or heareth Gods threatnings or beholdeth Gods iudgements or foreseeth plagues to come by the present view sight of sinne feareth his heart trembleth both in respect of Gods displeasure and the mischiefe like to follow and departeth from euill both purgeth his heart by humiliation and redresseth his way by reformation But the foole rageth and is carelesse a sinfull person scorneth when he is reproued and presumeth of impunity and freedom from all perils They which are in greatest safety are farthest from carnall Doct. security The godly haue not so many sinnes as the wicked and yet they feele them more and feare them more and flee from them faster And the wicked haue not more valour then the godly nor so much freedome from punishments and yet goe beyond them in audaciousnes and fleshly confidence VVhen Dauid was dealt with by Nathan he confessed his falt Psal 51. he craued pardon he set his heart to seeke helpe from heauen against his sinne but when Achab was spoken to by Micaiah he 1. Kings 22. persecuted the Prophet he proceeded in his purpose he promised himselfe a safe returne from his voyage And Amaziah also scorned and threatned the messenger that was sent to him from God 2. Chron. 25. 16. Iosiah hearing the law of the Lord read by 2 Chro. 34. 19 Saphan in regard of the threates therein contained did rent his cloaths in griefe and feare but Iehoiakim hearing the words of God read by Baruch in regard of the curses there denounced did Ier. 36 23. teare the booke and burne it in wrath and fury First the one sort haue faith seeing God in his word waies Reasons 1 and therefore tremble at his rebukes and follow his direction and the other are full of infidelity looking onely with a carnall eie and therfore despise his threatnings and contemne his counsels Secondly the one sort are of an humble spirit and that alwaies maketh the heart tender and tractable and the other of an high minâ— and that maketh it hard and obstinate Thirdly the one sort are prouident for themselues and therefore do heedfully preuent all perils that may befall them and the other negligent of their owne safety and therfore shun no mischiefe before they feele it And so he saith in another Chapter A prudent man seeth the plague and hideth himselfe but the foolish go Prou. 22 3. on still and are punished Consolation to them that attaine to this holy feare though they Vse 1 could not keepe themselues withouâ— fault that dare not persist still in their sins though they were too ventrous to fall into them at all It was their great folly to defile their soules by committing of them but it is their excellent wisedome to purge themselues by humiliation for them And albeit they had cause of feare and sorrow in respect of the daunger that insueth vpon the practise of euill yet they haue reason to take courage and comfort in regard of the pardon that followeth after the being of euill Confutation of them that take security for magnanimity and want of feare for greatnesse of faith they count it vnmanly to haue dread and a strong trust in God to doubt of no perills But be it knowne vnto them that Dauid was nothing their inferior in valiantnesse of heart and yet his heart was tender and fearfull of sinne It is to be obserued continually that none are so bold in wicked attempts as they which are most base minded Who are so ventrous to oppose themselues against God impiously to defraude him of his glory as they whose courage will not serue them to incounter with their equall in a iust cause for mainteynance of their own right Who are so fierce and violent like Lyons to oppresse their inferiours as they which are as submisse as spaniels to fawne
hurtfully and drawing others to mispend their time in hearing of theire vaine and hurtfull talke Beggery is appointed for their wages and beggary shall duelye be paide vnto them and beggary they maye surely looke for and if they receiue it not presentlie in hand it will bee doubled with interest at the last Or if it should neuer bee performed at all in that kinde it will certainely be recompenced with some other punishment that shall more than counteruaile it And let it not bee obiected heere that the minister also dealeth onelie with his tongue though a principall parte of his function bee exercised in speech for it is an holie worke and a fruitefull worke and a worke which God calleth him to and assisteth him in to speake to his people But hee must also watch ouer his flock and study to make prouision for them if he will shew himselfe a faithfull minister of God If he be negligent in that duty howsoeuer he be not laden with pouerty he will be empty of knowledge and comfort and pressed with the burden of an euill conscience Verse 24. The riches of the wise are their crowne but the foolishnes of fooles remaineth follie THey which haue wealth with godly wisedome are made the more honorable by it for their credit for so much the word crowne doth often import in the Scriptures And though sinfull fooles haue neuer so great abundance of riches they nothing auaile them against their foolishnes They be as ignoraÌ„t and more wicked than if they possessed nothing their lewdnesse is not made the lesse grieuous and damnable by their great substance and their absurdities be more seene noted to their shame than if they liued in a poore estate and obscurely When the heart of a man is beautified with grace his outward Doct. preheminences be ornaments to him Some in the Scriptures be commended for their strength and valiantnesse as Dauids worthies some for their vnderstanding wisedome as Chusai and Daniel some for their authority and promotion as Ioseph and Mordecai some for their wealth and substance as Iob and Abraham and some for all these as Dauid and Salomon First to godly men they testify the loue and kindnes of the Reason 1 Lord towards them as Iob saith that the light of Gods countenaÌ„ce shined vpon his head and by his light hee walked through the darknesse 〈◊〉 9 3 in the daies of his great prosperitie Secondly they glorifie God and adorne religion and get true praise to themselues by the good vsage of those thinges which they possesse Instruction for wise men to be thankfull to God when he dealeth Vse so bountifully with them as to adde earthly blessinges to his heauenly graces VVhen wisedome bestoweth riches and glorie though she bring them in her left hand it is a gift of greater value Prou. 13. 16. than if the mightiest monarch in the world should giue the greatest treasure in the world with his right hand If a man be inritched by vertue and godlinesse vvhich hath the promise of this life 1 â—in â—4 8 present and of that vvhich is to come If God giue him power to get Deut. 8 18. substance to establish his couenant with him there is iust cause why he should conceiue comforte in his owne soule in regard of the Lords louing fauour towards him but more equall it is that hee should returne praise to Gods name who hath so multiplied his mercies vpon him Reproofe of those which seeke to disgrace the godly so much the more if they be blessed with ritches when nothing else can be charged vpon them to their reproche they picke quarrels against their goods to depraue them therewith as though it were impossible for any to be wealthy vnlesse hee be also vniust and worldly But our Sauiour telleth the cause of this grudging though the drift of the parable tend to an other purpose namely their eie is euill because he is good and they thinke that he giueth Mat. 20. 15 too much wages to his seruants and too short allowance to them Confutation of their folly that thinke riches and other outward things to suffice for their credit though they be vtterly emty of all heauenly vnderstanding The miser which Christ speaketh of in the Gospell had abundance of wealth and substance and yet no honour for God called him by his right name foole and by that shall he be known to the end of the world and then be euidently seene to be such a one Herod had dignity and power and wit and eloquence and pompe and fleshly glory and yet what is written of him or spoken of him which doeth not continue the memoriall of his miserable and wretched estate Verse 25. A faithfull vvitnesse deliuereth soules but a deceitfull one forgeth lies A Faithfull witnesse which both hath sure knowledge of that which he affirmeth and an vpright heart to doe seruice to God good to his brethren by his testimony deliuereth soules indeauoureth by declaring the truth to helpe innocent men out of their troubles and infamy where into they are fallen or like to come by vniust accusations or false surmises of them For by soules in the Scriptures is often meant the persons of men As Exod. 1. 5. All the soules that came out of the loynes of Iacob were seuenty soule But a deceitfull one a false witnesse or crafty accuser forgeth lies as sometimes he peruerteth the trueth and abuseth it to crosse iustice and true dealing so if that will not bee for his turne to effect his purpose then he inuenteth a lye and setteth a colour vpon it to destroy or molest his harmlesse neighbours For here doth the holy ghost oppose the deceitefull to the faithfull and forging of lyes to deliuering of soules in regard of the effect that it worketh because by that meanes many men are brought to danger and destruction And as this is vnderstood of the whole man that a faithfull witnesse will deliuer him so it is true concerning that part of man the soule so properly called that a faithfull witnesse either minister or priuate person according as opportunity serueth will specially laboure to deliuer the heart from sinne by testifying the trueth of God against it and so preserue his brother from destruction This is according to that which S Iames speaketh Brethren if any of you hath erred from Iam 5. 19. 20. the truth and some man hath conuerted him let him knowe that hee which hath conuerted the sinner from going astraye out of his waye shall saue a soule from death and shall hide a multitude of sinnes On the other side the false Prophets and seducers of all men are the most deceitfull and dangerous do greatest mischiefe with their corrupt doctrine and pestilent errors The sence of this verse is agreeable to the sixt verse of the twelfth chapter where it is sayde that the talking of the wicked is to lye in waite for bloud but the mouth of the righteous