the spirit in their soules or hurtfully in the way of a curse from an outward good estate nor vnseasonably be cut off from the earth Now because some of these iudgements doe seeme sometimes to fall vpon some righteous persons who for a season be eclipsed of grace and separated from the fruition and comfortable sight of Gods kindenesse and fauour towards them their estate in appearance is wholy ruinated and ouerthrowne therefore the word doth well beare it agreeably to the meaning of the holy Ghost to say that the righteous shall not be remoued for euer Though they seeme to be cast downe for a time yet they shall be restored againe afterwards The contrary is heere affirmed concerning the case of the wicked who shall certainly fall vnlesse they repent they shall not continue in that estate wherein they are most grounded and haue greatest establishment they are so far from inioying eternall life in heauen as that the vengeance of God will not permit them long to keepe their owne breath or to hold the outward possessions of the earth The opposition therefore in effect is this The righteous shall neuer be remoued but haue an habitation for euer in heauen but the wicked shal be remoued and not suffered so much as to dwell in the earth the sence is the same with verse 25. The mouth of the righteous will be fruitfull in wisedome Verse 31 but the tongue of the vnrighteous shall be cut out This verse agreeth altogether in substance of matter with the cleauenth onely the comparison is altered for there the tongue of a good man for the constant store of holy speeches was resembled to a plentifull fountaine and heere to a fruitfull tree or fertile field there the wicked for lewd speeches was threatned to haue his mouth stopped and heere to haue his tongue cut out that is the iudgements of god vpon him for his vngracious and cursed speakings shall strike him as mute and dumbe as if the tongue were cut out of his head The lips of the righteous know what is acceptable but the Verse 32 mouth of the wicked speaketh froward things The meaning of these words is that a righteous man knoweth regardeth what is best pleasing to God for him to speak and what is most gratefull to good men to heare what doth deserue acceptation at any mans hand for faithfulnes truth and therefore he will vse his lips to vtter it but the wicked neither knoweth nor regardeth these things and therefore he vomiteth out onely peruerse speeches such as tend to rebellion against God the damnifying of men and the annoyance and hurt of his owne selfe The lips It is a point of godly wisdome for a man so to speak Doct. as his words may be accepted for his best aduantage This appeareth He speakes wisely whose words make most for his aduantage by manifold examples of holy men in the Scriptures of God when the Ephraimites were imbittered against Gedeon and chide with him sharply how easily did he still them abating their spirits with a mild and modest answere Iudg. 8. 2. When Dauid was in a great rage comming with a purpose to destroy Nabal his whole familie how readily was Abigails mind instructed with vnderstanding and her lips prouided of prudent speeches wherby she presently pacified his displeasure 1. Sam. 25. 23. 24. This skill also had Dauid himself to win the harts of his people to hold them fast vnto him by the wisdome of his words yea by the force and efficacie thereof he made the heart of bloudy Saul his cruell and implacable enemie for a time to relent What shall we say of Paul who knew what words would draw his mortal foes to turne after a sort to be his friends his persecuters to preserue him the Priests and Pharises to stand for the defence of th'apostle of Christ First the word and spirit of God doth informe his seruants Reasons 1 in this knowledge and giue them discreation to apply themselues to the state of the persons and season Isa 50. 4. Secondly the vse exercise of gracious religious speeches doth bring a dexteritie to iudge what is most meete to be spoken and to deliuer the same in the aptest manner and so as trained souldiers they are in a continuall readinesse vpon due occasion to deale with God and all sorts of people Col. 4. 6. Confutation of all Popish praiers which are offred without Vse 1 any assurance of acceptance and consequently it conuinceth all Popish persons to be vnrighteous men because they know not what is acceptable for so much they plainelie declare when they pronounce they know not what in a strange language when they call vpon the dead which hear them not at all when they intertaine strange aduocates to vsurp Christ his office when they aske things needlesse as the saluation of such as are actually and absolutely saued when they aske things which are botelesse as the deliuerance of such as are irrecouerablie damned And their best apologie for these things is that if they doe no good they will doe no harme whereby they make profession that they are vncertaine whether their prayers bee like to please God or otherwise be vaine and idle Reprofe with terrour for them whose mouthes speake froward things which may know that their words are gratefull to none but the diuell and damnable men who wittingly and willingly and spitefully with greedy desire doe belch out such bitter blasphemies and other cursed speeches as may offend the maiestie of God and grieue the hearts of his children which they doe of purpose to professe that they are neither seruants to the one nor members of the other but vowed enemies of both but doe they prouoke the Lord to wrath and not themselues to the confusion of their owne faces doe they assault the glorious name of god strike at him with their virulent venemous tongues and shall not he set vpon them and destroy their soules and bodies with his grieuous plagues and fearefull iudgements Euen this is a principal cause together with whordome and other sinnes of death that casteth so many into the magistrates hand and bringeth them to an ignominious end for stealth and robberies for murthers and most hellish and abhominable treasons Consolation to them that order their lips aright they shote not at an vncertaine marke they may as well know how they shall speede as how they speake though their counsels or rebukes be not sometimes well taken of men yet at all times they are pleasing to the Lord who will also requite them with a glorious and blessed reward FINIS
there is also a contrarietie of condition and of euery thing that beefalleth vnto them Whatsoeuer miseries therefore those other escaped these shall surely fall into and whatsoeuer happinesse the other attained vnto for body soule state or name in life at death departed heere and at the resurrection these shall be depriued of them Terrour for sinfull men which seeme to bee in safetie and Vse 1 very good case hauing yet suffered nothing but hardnesse of heart and the poyson of sinne working in their soules which they least of all doe feele they must suffer also the paine of sinne as well as the pleasure and who knoweth how soone and sodainely it will come vpon them But in the meane time they plague such as set against them and pursue them that goe about to crosse their courses and this they glory in as a matter of great contentment But heerein they make others happie and themselues miserable they procure the blessing of God vpon them whom they maligne as enemies and bring the curse vpon their owne soules and bodies But yet they preuaile further in their purposes by feare or flattery by company counsell or constraint they draw men into sinne and this they take to be a victory and now others be in as bad case as they and if things fall out to be amisse with them they shall haue company in sorrow but this will be noe case of their burden for that shall lye wholy vpon themselues They that suffer themselues to be seduced by them shall likewise suffer punishment with them but not detract any from theirs but adde much more vnto it according as the case standeth with Sathan A foolish woman is alwaies babling shee is ignorant Verse 13 and knoweth nothing Thus much hath beene spoken of Wisdomes wholesome banquet which the louer to that end proposed that we might bee allured vnto it Now followeth the feast of Follie which shee maketh to that end that shee may poison her guests and God discouereth for this purpose that wee might auoide it And heere as also in that which followeth shee is described by her qualities and behauiour carrying the right stampe and print of an harlot One thing is that shee is giuen to much talke to make an noise which was the note of the whorish woman Chap. 7. 11. The meaning heere is that sinfulnesse and Sathan by the mouthes of sinfull persons doe pretend manie reasons to iustifie any wicked cause and vse cunning perswasions to draw men thereunto as the vnchast woman doth slow with intising speaches And though she haue a lauish tongue yet we knowledge according as wee vse to say that none is so bold as blinde Bayard The drift is that the factors for Follie such as labour to promote sinne be vtterly destitute of sauing vnderstanding which was called before the knowledge of holy men Shee is babling c. It is no sure note of a good cause to Doct. 1 bee set foorth with many words Hananiah maintayned his Many words make not a matter good cause more stifly than Ieremie for hee after a sort gaue place to the others confident asseuerations but Ieremie maintayned his cause more truely than Hananiah for God and experience confirmed his testimonie Ier. 28. Zidkijah and his companions the false Prophets were more violent in giuing incouragement to Ahab for his voyage to Ramoth Giliâ—d but Michaiay was more faithfull in diswading him from it 1. Reg. 22. First wickednesse hath many tongues to speake by all vnregenerate Reasons 1 men being ready to plead for it Secondly Sathan doth sharpen mens wits and fine their tongues and euery way asist them that stand in defences of his causes and kingdome Thirdly all vngodly men by their owne disposition are earnestly affected to folly and lewdenesse being as their right hand and dearest member of their body and therefore will speake in the behalfe thereof as if the case did nearely concern their owne estate Fourthly all the arguments that are brought for any bad cause are light and vtterly voide of force and therefore that which faileth in qualitie they will fill vp in quantitie and so supply the want of weight by multitude of words Fiftly successe doth much animate folly and her adherents to speake much for be the matter neuer so vniust and false be the reasons neuer so slight and slender bee the person neuer so base and abiect yet if a sinner stand vp for sinne all sinfull men euery where will giue him allowance Admonition that we neuer conclude the equitie of a cause Vse 1 by the number of woordes as though the force of the matter stood in the violence of speech and all were weake that eyther wanted strong breath for it or else had vehement opposition against it The multitude of allegations is of no value where soundnesse is wanting in the points alleadged And it is vsuall that innocent persons bee least forward to speake and such as be faultie be seldome giuen to scilence When Moyses came to take vp the matter betweene the two Israelites he that was most lewde was most lowde the offendour that did the wronge was most readie to complaine of wrong offred What wilt thou kill me as thou didst the Egyptian Act. 7. 27. 27. Confutation of them that iustifie Popery and the corruptions of it by this that many take part with it Much is said for it great commendation is giuen of it All this is true it is much praised but onely by the foolish babling woman they are full of speech and frequent in writing and yet doe nothing else but fome out froth and falsehoode If multitude or cries of commendations were sufficient to credit a cause and cleaâ—e it Diaua were a glorious goddesse so highly magnified by the generall applause of the Ephesians Act. 19. 28. Secondly of such as take it for an inuincible testimonie against the Gospell and the sincere professors of it that they be so much blamed and so many professe their dislike of them So they dealt with Ieremie though he neither bought nor sould with them nor offred any colour of iniurie to them yet euery man spake euill of him Ier. 1â— 10. So Christianitie in Paules time was counted a sect and euery where spoken against And so our Sauiour himselfe had the sentence of death inforced vpon him by the violent cry of the people Ignorant c. So farre as any man giueth himselfe to be an Doct. 2 agent for sinne so farre he bewrayeth his owne ignorance All Follies friends are most fooles deceiuers and euill men are first deceiued 2. Tim. 3. 13. The Diuell first catcheth one and maketh him a baite to take an other as it fell out in the ouerthrow of our first parents First many of them haue their mindes darkened with want Reasons 1 of knowledge that they cannot discerne betwixt light and darknesse truth and falsehood Secondly all the rest haue their hearts blindfolded with wilfulnesse that they will not vnderstand For
the truth of God and take it for a glory to giue it a foyle But howsoeuer their prompt wits ready tongues together with art and Sathans assistance may sometimes perplexe and trouble a poore Christian yet shall they nothing preuaile against Christ and his veritie nor gaine any thing at his hands but shame and punishment It were safer for them to incounter with tenne Sampsons then to try their manhoode with one point or article of Gods holy doctrine But their case is worst of all which obstinately peruersely and of wilfull malice doe reiect all that is taught them out of the word It is in vaine to admonish them as the Prophet saith Hos 4. 4. Thy people are as they that rebuke the Priest that is presumptuous persons sinning with an high hand in refusing to heare or be directed by the Priest then of the law Deut. 17. 12. or to giue eare to the ministers of the Gospel now but contentiously disobey the truth and so bring vpon their owne soules indignation and wrath tribulation and anguish Rom. 2. 9. Hee that walketh vprightly walketh bouldly but hee that Verse 9 peruerteth his waies shall be knowne He that walketh vprightly that is doth carefully looke to his waies with an honest heart walketh surely hauing both the affection and ground and effects of Christian bouldnesse but hee that peruerteth his waies that is doth allow himselfe in any course though neuer so secretly shall be knowne his sinnes shall be detected The sence of the whole verse may be thus expressed Hee that walketh vprightly walketh surely because his faithfulnesse shall bee knowen to his praise And hee that peruerteth his waies walketh dangerously beecause his lewdenesse shall bee knowne to his shame All sound safetie and boldnesse proceedeth from sinceritie Doct. of heart and integritie of life liuery religious man that feareth He liues safely that liues sincerely the Lord hath this promise Psal 112. 7. 8. That no euill tidings shall make him afraid because he beleeueth in the Lord if all the world would tell him of perill when God himselfe doth warrant him safetie he will giue most credit to him that hath most truth and most power also to dispose of all euents And his heart is not as a pole that is pitched vp or a stake that is sticked vp which euery hand may plucke away or euery blast of winde may blow downe nor like a dry wall without a quoine or buttresse or any other binding to fortifie it but it is fixed and established as a tree that is well rooted groweth strongly or a building that hath a sure foundation and standeth fast and so is freed from feare and all slauish terrour First his heart hath Gods owne eye to behold it and his spirit Reasons 1 to testifie the faithfulnesse of it and so receiueth comfort from him Iob. 31. 31. whereas the hearts of hypocrites beeing searched by him are found most fraudulent and deceitfull Secondly the course of their actions is such as will indure light and the more they are examined the better they will prooue and therefore they need not feare any might or malice or cunning aduersaries that shal seeke their disgrace Isa 50. 7. 8. And though their enemies for a time doe falsely slander them yet the Lord in due season will make their righteousnesse as cleare as the noone day Psal 37. 6. Thirdly their bodies and state are in Gods custodie and he hath vndertaken the defence and preseruation of them Cap. 3. 26. Psal 91. whereas the wicked are out of Gods protection and goe perpetually in perill Fourthly their soules are prepared for death and the iudgement seate of Christ and therefore more desire to bee dissolued then are afraid to heare of the neerenesse of their dissolution which is contrary in the wicked who all their dayes are in bondage to the feare of death and damnation Heb. 2. 15. Instruction to get apparant and euident testimonies of Vse 1 vprightnesse which will make our liues comfortable keep off many miserable vexations and horrors that come vpon the wicked And this wee shall doe if wee labour to know all that God would haue vs to learne to indeuor to practise all that wee know and to confesse to God all that we faile to practise for so farre as wee are willingly ignorant of any dutie or carelesse to performe it or secure when we neglect it conceale Psal 32. 2. 3. our sinnes not acknowledging them that the Lord may remit them so far wee come short of a good conscience Consolation for all that be vpright that whether they walk abroad or stay at home whether they be in company with others or alone by themselues whether it be in the day or in the night whether they bee walking or sleeping they are well assured of certaine safetie Terrour for sinfull men whose consciences be at all times readie to assaile them Naturall courage will not help them in the time of extremitie how many seeming very valient as Saul for example haue through desperate feare laide violent hands vpon their owne bodies And let power and courage concur to gether yet both wil be insufficient to strengthen a heart that Gods iudgement and their owne guiltinesse doe weaken As Balshazzar being bold to defie Cyrus and to bid battell to the Lord himselfe profaning his holy vessells in despight of him yet now in the middest of iolitie amongst his friends in his owne house in a strong cittie garded with an hoast of armed souldiers hee was so frighted and terrified that his countenance was changed his heart was resolued into dastardlinesse the ioyntes of his loynes were loosed and his knees smote one against an other And what was it that so danted him the sight of an hand writing vpon the wall There were neither more enemies nor fewer friends nor any other alteration then beefore but God wakened his conscience and his conscience shewed him his guiltinesse and altogether threatned his destruction and heereby his great courage was so quickly killed And this also may serue to take away the vaine confidence of foolish men that be bold to commit iniquitie yet looke to escape the reproach of it hoping neuer to be found out But they forget that the Apostle saith that mens sinnes come to light in diuers maners some presently vpon the fact some long after some in their life time some after they be dead some reserued to the last day but so that all shall certainely be manifested one day Caine had as faire possibilitie 1. Tim. 5. 24. 25 and likelihood to couer his crueltie as euer any sinner had or possibly can haue to conceale his offences no man but himselfe knowing of it no circumstances beeing to sift it out by if hee would keepe his owne counsell and yet what fact almost is more notoriously knowen and published and that with detestation then his murdering of Abel And it is not to be imputed to his owne sillinesse or
is so able to defend vs from violence Consolation to them that haue a good conscience that they alwaies euery where haue their safetie with them because they carry grace in their harts and God carryeth them in his handes That is true of euery faithfull seruant of God that Abigail did speake concerning Dauid that their soule is 1. Sam. 25. 29. bound in the bundell of life with God it lyeth not loose and scattered for enimies to finde and take vp or tread vpon at their pleasure but it is in Gods owne custodie and bound vp that it shall neither drop downe nor bee wrested from him Hee will defend them in warre and feede them in dearth and preserue them in pestilence and death shall neuer come before they may comfortablie bid it welcome Iob. 5. 19. 20. If thou bee wise c. Of all men Christians bee most prouident Doct. 2 to procure their owne good prosperitie That testimony Onely Christians are good husband is giuen of them by the Lord himselfe Chapter 3. 13. 14. Blessed is the man that findeth Wisedome and the man that getteth Vnderstanding For the marchandise thereof is better than the marchandise of siluer and the gaine thereof is better than gold They that obtaine not onely the knowledge of wisedome but the sound and sure possession thereof which is meant by finding are all in a blessed state not destitute of any happinesse The marchants which trafficke with the Indians for gold and pearles and precious stones make not their commoditie in any proportion comparable to theirs that deale with the god of heauen for the graces of his spirit First in respect of outward state they are in good case the Reasons 1 blessing of God neuer fayling to minister vnto them all good things in fittest season in meetest manner and most competent and conuenient measure They haue euery thing that they neede and enioy the vse of euery thing that they haue God blesseth their labours that thereby they get substance God Psal 128. 2. blesseth their substance that thereby they are nourished by them God blesseth their nourishment that there-withall they haue ioy and comfort and if at any time they fall into afflictions they haue supportation in them deliuerance from them and benefit by them All sicknesse shall be wholesome to them all disgraces for their honour all losses for their gaine all danger for their safeticall troubles for their peace and quietnesse Secondly in respect of the state of their soules the blessednesse wherof consisteth in righteousnesse and that doth yeeld such a benefit which as the Apostle doth truely testifie doth farre surpasse the capacitie of all sence and humane reason which will appeare first if we consider the misery out of which they haue escaped they were the enemies of God and are reconciled to him they were most deepely in debt and are discharged of it they were bond men and are made free they were condemned and are pardoned they were dead in sinnes and trespasses and are quickned to euerlasting life Secondly if we respect the giftes that God vouchsafeth them their nature is healed their soules are sanctified they haue a free accesse to God the holy Ghost is in them Iesus Christ is bestowed vpon them all his merits and all his graces and all his prerogatiues are communicated vnto them Thirdly the fruite of their wisedome is apparant at their death for then doth their faith and faithfull behauiour stand to them and visite their hearts and animats them with hope against the temptations of Sathan and feare of hell and damnation and all kindes of desperation if it bee true that a good conscience is a continuall Prou. 15. 15. feast then especially is it most forcible and comfortable at that time Fourthly the full and perfect reward of it shall bee rendred vnto them in the life to come and chiefely at the last day in the presence of God and men and Angels elect and reprobate and euery particular of euery sort who shall heare their praises and see their glorious aduancement Confutation of them that esteeme mortified Christians of Vse 1 all other creatures to be most sillie and voide of prudencie and most carelesse and voide of all forecast for their affaires Secondly of them that thinke all the precepts and doctrines of obedience are onely for the exercise of the ministers authoritie and nothing for the furtherance of the peoples commoditie so they call it Psal 2. 3. Let vs breake their bonds and cast their cordes from vs. As who would say it is an imprisonment and grieuous restraint to be vnder Christ his ministrie Whereas instruction is for his vse that doth receiue it and not for his will that doth deliuer it It is not a packe or burthen laid vppon his shoulders to carrie for others but as money put into his purse to vse for himselfe Instruction to take greatest paines in husbanding the hart to labour most for the crop of grace and to be most diligent in doing of good Corne and cattell and money and other wealth may be gotten for other men and happely for our enemies but the holy lessons that we conscionably learne the gratious speaches that we seasonably vtter and all the good workes that we duely performe are treasured vp in heauen for our owne soules Consolation against the manifold discouragements which might weaken the hearts of such as be possessed with this wisdome They are railed vpon by some to be hurtfull men they are iested at by others to be foolish men they are threatned they are persecuted and euery way iniuriously dealt with yet let none of these things driue them from their wisedome and make them turne fooles to cause them to leaue of friendship with themselues and to forsake their owne gaine It is more beneficiall for them to be godly then it can be hurtfull to be molested A slight of snow or shower of raine or flash of lightning or clap of thunder cannot compell a thriftie farmer to disclaime his good ground and surcease his husbandrie If thou be a scorner c. The wicked bee most their owne foes Doct. 3 which poynt this holy wisedome confirmeth in the former The wicked man hath no foe like himselfe Chapter ver 35. Hee that sinneth against mee hurteth his owne soule and all that hate mee loue death In all the attempts and proceedings against good men wisedome it selfe is smitten at for their quarrell is against the seruants for the mistrisse sake but they onely sinne against it but can doe no hurt vnto it for that redoundeth wholy vpon themselues And though they be all for themselues and carried strongly with selfe loue in affection yet they doe the worke of mortall hatred and become their owne deadly foes in effect The reasons which were alledged for the former point will Reason also make this manifest by the contrary For as wise men and scorners serue contrary maisters and haue contrary harts and behauiours so
maketh him able and readie to exercise euery good dutie in his calling First the store and plentie of riches and possessions doth Reasons 1 nothing help the state of vnrighteous men in the time of their prosperitie for that which they haue is none of their owne they haue neither right nor vse of any thing that is about them Isay 61. 5. They plow other mens grounds and plant Isa 61. 5. other mens orchards and keepe other mens cattell and beecome other mens diudges And for this cause the Prophet Habbakuk doth cry out shame vpon their follie when they thinke themselues to bee very wise and prudent Ho hee that Hab. 2. 6. increaseth that which is not his and hee that hideth himselfe with thicke clay They make themselues packhorses or at least seruile porters which bow their backes to other mens burdens and shall bee recompensed onely with feeling the weight of the same Or let the best be made of it and be it their owne yet their owne is nothing but a loade of heauy morter And this were well if this were all but the worst remayneth to bee spoken of namely their burdens of wicked treasures bee as it were bags or purses obtayned by stealth or robberie which will therefore bring their liues into perill Secondly the abundance of outward things cannot succour them in the time of their calamitie for so the Prophet threatneth Neither their siluer nor their gold shall bee able to deliuer them in the day of the Lords wrath Zeph. 1. 18. If their danger grew from the heat of mens wrath there might bee hope that wealth would help them for either a summe of mony would quench the flame of the aduersaries displeasure or kindle courage in some others to defend them But now that God is prouoked against them it is in vaine to offer gold or siluer to pacifie him or to ransome themselues for hee standeth in no Psal 49. 7. neede of them hee admireth them not as men doe and they be his already and at his owne will to be disposed of Then to oppose them against him in way of resistance it were absurd for there is no power in them to doe vs good without him and much lesse therefore to maintaine any man against him Nay they be so far from ayding sinfull men against the Psal 62. 10 11. hand of God as that they bee many times weapons in their hand to plague them with stroaks of iudgement It hath neuer beene heard that the purse hath preserued the man from the sword of the robber or the chest from the assault of the theefe but the contrary falleth out often that men bee made a spoile for their money and brought to ruine as a tree that hath great bowes and a little roote is ouerturned in a mightie tempest But there especially doth wealth bring woe to wicked men when God awaketh their consciences â—o behold their owne crueltie and falsehood and the heauie punishment now readie to be inflicted vpon them for the same This was Iudas his case and such the Prophet speakes of Ezek. 7. 19 They shall cast their siluer into the streetes and their gold shal be cast a far off That which was dearest to their hearts beefore and brought them to sinne they remoue furthest from them now when they feele the sorrow of it And beesides this although riches had some greater vertue and power in themselues yet they could stand vngodly men in no stead because they cease when misery beginneth when death commeth to men and they câ—me before the iudgement seate of Christ the wicked haue horrible sorrowes and terrors vpon them and all their wealth Reue. 6. 15. and substance is fled from them Instruction that we neuer corrupt our hearts or peruert our Vse 1 waies to encrease our estate and augment our wealth This maketh a wound but ministreth no plaister to heale it It will assuredly bring trouble and affliction but neuer any strength and abilitie eyther to preuent or to beare it And therefore it shall be our wisedome to foresee the euents that will ensue vpon any vnlawful course of gayning We would not willingly enter into an house visited with the pestilence though great cheare were prouided for vs. We would not put on infectious apparell though they were made of silke or satten or stuffes that were dearest And shall we be more prouident for the body then for the soule Nay for body singly more then for body and soule together Nay for meate body more then for body and soule and state and name and seede and posteritie For iniquitie will bring a curse vpon all these and goods preserue not one of them Terrour to the wicked that thriue by iniustice as vsury oppression or any indirect meanes of getting Euery good man may say of them as Iob did say in the like case Let the counsell Iob. 21. 16. of the wicked be far from mee their candell will be put out and distruction will come vpon them vnlesse they breake off their iniustice All their commoditie is to them as the baâ—t vnto the fish with the hooke as the corne that is scattered for the birds vnder the net and as the sweete sops that are set for the rats with poyson But righteousnesse c. The goodnesse of a Christian will Doct. 2 worke him that happinesse which no outward goods could euer A Christian mans happinesse consisteth in his grace not in his goods Hab. 2. 4. procure This was the message that Habba was to deliuer to the people of God to confirme them against the dangerous inuasion of the Babylonians that the righteous should liue by his faith It is opposed to the proud conceits of the wicked on both sides The high minded Chaldeans intended to destroy all and the stubbern hearted Iewes presumed to escape all destruction Now the Lord shewed that neither side of them should haue their wils For the faithfull should be deliuered from death or the euill of it nowithstanding all the power and weapons of the Babilonians And onely the faithfull had assurance of happy deliuerance notwithstanding all the armour and riches of the Israelites First the efficacie of the spirit and the merit of Christ doth Reason 1 free them from the first death and giue them a part in the first resurrection Ephes 2. 1. Secondly the prouidence and power of God doth sheeld them from the hurtfull sword which would bring them to an vntimely end And they can at all times open heauen gates by the key of prayer and haue accesse to God in all distresses Haman was stored with riches and aduanced to dignitie and backed with great friends and yet on a sodaine with the turning of an hand his life and power and whole estate was ouerturned And Mardocay was a poore man a captiue maligned and condemned and came so neere to the chawes of death that after a sort it breathed vpon him yet being a righteous man and crying to
shall bee taught that they may as well looke to thriue by vnthriftinesse as to increase their stock by deceit or profit themselues by rapine and wrong doeing Obiect But it appeareth that their successe is correspondent to their expectation the euent proueth that they make a gaine of it The Prophet testifieth that as a cage is full of Birds so their houses are full of deceit and thereby they are Ierem. 5. 27. become great and waxen rich Answere They may get things into their hands and yet be preuented of the fruition of them They may haue them for a time and lose them at the last as the same Prophet also teacheth as the Partridge gathereth or layeth egges and hatcheth Ier. 17. 11. not so he that getteth riches and not by right shall leaue them in the middest of his daies and in the end dye like a foole They haue not a broode of comforts so soone as they sit vpon their nest of riches they may be trodden vpon or addle or eaten vp Euill may befall them beefore they can doe them any good or if their goods remaine themselues may soone be remoued from their goods and in the meane time haue the crosse of God on soule bodie which is much more grieuous then to be smitten in outward estate But the hand of the diligent c. They greatly help their Doct. 2 owne estate that are painefull and faithfull in their vocations A man faithfull in his calling betters his estate Among many testimonies whereby this point is confirmed that is to be noted which is in the 13. Chapter of this booke The soule of the diligent shall haue plentie or be made fat as the Prouerb 13. 4. word signifieth Where though by soule he vnderstandeth the whole man yet that part is not named in vaine Their bodie and outward man shall haue inough and the soule and inward man shall be content and satisfied with inough and much refreshed by it First it is appointed to man by the decree of God not onely Reasons 1 as a dutie to trauell and labour but also as a portion to eate his bread thereby and inioy the fruit of his labour Gen. 3. 19. Psal 128. 2. Secondly diligence and painefulnesse is a seruice to God and they that here haue the promise made to them are such as performe their works in conscience and obedience to his will therfore may wel be assured of allowance to maintain them As for such as work for the worlds sake in pride and couetousnesse or vpon coaction and necessitie or for any other sinister respect they may be said to be great doers that medle in much dealing but nothing diligent and therefore it is no maruell though all their toyle and trauell doe seldome take any good effect Thirdly their paines and labours are for the common good they serue for the vse and profit of mankinde for they that spinne the spiders web and are more busie then well occupied are not to be counted in the number of these and therfore shall not faile of the benefit of it themselues Fourthly faithfull imployment and paines taking is a medicine against pride and helpeth to worke humilitie and Eccles 1. 13. therefore maketh ready the way for all good prosperitie Fiftly by this meanes they are kept from vicious companions and sinfull exercises and all kinde of such vnthriftie courses as whereby the states of many men come to vtter ruine and ouerthrow Instruction to all degrees from the highest that sitteth on Vse the throne vnto the lowest that clenseth the chanels or grinddeth at the mill that euery one attend with heedefulnesse to the duties of his calling without remisnesse or negligence Art thou great and substantiall as we vse to say take this way to increase thy greatnesse and inlarge thy substance and as the multitude of riches and titles doth not diminish thy liking and estimation of them so let it not abate thy industrie and diligence in any seemely seruices And thou which art poore and of inferiour place let it not repent thee to trauaile in woorkes that others peraduenture would disdaine to exercise but proceede in hope and know for thy comfort that in all labour there is abundance Chap. 14. 23. And albeit now thou art at the commandement of others and according to their wils art wholy vsed in their workes yet remember that the hand of the diligent shall beare rule Chap. 12. 14. From a seruant thou maist grow to bee a master from a labourer or hireling thou maist attaine to be an officer and haue others at thy commandement But whatsoeuer thy state proue to be amongst men assure thy selfe of the reward of inheritance from God for thou seruest the Lord Christ Col. 3. 24. Hee that gathereth in sommer is a sonne of vnderstanding Verse 5 and hee that sleepeth in haruest is a sonne of confusion The drift of these wordes is to teach men to redeeme the time and make the best aduantage of the seasons comparing oportunitie to sommer or haruest when the fruits of the earth are ripe and ready to be gathered and the persons to whom it is offred to husbandmen that haue commodities growing in the fields And therefore we iudge him prudent which so stirreth himselfe and hasteneth his people to cut downe his corne and to inne it when it is ripe and the weather is seasonable so God heere calleth him a sonne of vnderstanding that is a wise man which taketh time while time serueth for any good purpose and occasion And as the world cryeth fie on him that sleepeth in haruest that is doth no more labour or looke to his affaires then if hee were in a dead sleepe and so sustaineth the losse of all his croppe by meanes whereof hee ouerthroweth the state of all his familie so the Lord termeth him a sonne of confusion or which bringeth confusion that is to say misery and shame vpon himselfe and his friends which striueth not to take his part of Gods blessing in due season It is a matter of great importance to make our vse of a good Doct. oportunitie when it is offred The example of the Ant is to that Oportunitie not to be omitted end proposed Chap. 30. 25. That we might learn of the vnreasonable creatures and those which are also of no account and reckoning They are led onely by sence and instinct of nature we haue reasō that may perswade to it they haue none to giue them admonitiō or to call vpon them we haue guides to direct vs and the word of God seriously instructing vs in the duetie And that is there commended in them which incomparably will be more effectuall in Christians namely that wisedome supplyeth the defect of strength and prouidence effecteth that which other things cannot bring to passe by their power Examples heereof we haue in Ioseph who in the time of great plentie prouided against the yeares of scarcitie and in the Church of Antiochia who
at all is done to them If their houses had beene broken vp by men and their money taken out of their chests their neighbours should heare their clamours and the whole countrie should heare their outcries but let the diuell himselfe bereaue them of that portion which should not haue beene onely for liuing but life not for this present state but their euerlasting state in this case they be quiet no wrong is offred to them they haue sustained no manner of losse It is set downe as a iudgement and curse by the Prophet that men shall put their money into a broken bagge and what a fearefull case stand they in then Hag. 16 that put the sacred instructions of the blessed word of God into a bottomlesse heart that can hold nothing but that which will peruert and hurt them The Apostle giueth an earnest caueat to the Hebrewes admonishing them strictly to giue Heb. 2. 1. heed to the things which they heard least they should let them slippe and as the word signifieth should leake or runne out For it were better to haue wounds in our bodies that all our bloud should gush out then to be rifted vessels hauing chinkes in our soules that the doctrine of life should soake away and oaze out from vs. Consolation to them that haue couetous desires after spirituall dishes that would suffer nothing that wayes to passe from them but inlarge their affections vnsatiably to gather all It is no point of folly as it was in the rich man Luke 12 to multiply worldly wealth but these haue the Lord to commend their wisedome and it may as truly be affirmed of them as of such as be mercifull because they bee the same persons though the respects differ that they lay vp store for themselues a good foundation against the time to come that they may obtaine eternall life But the mouth of the wicked c. The tongues of vngodly Doct. 2 men are alwaies pernitious and hurtfull Of them Saint Iames An ill mans mouth worketh much woe speaketh largely comparing them to fire breaking out in an house or whole towne especially when it commeth by the hostilitie of the enemie making assault to it by meanes whereof men are stayed from extinguishing of it and haue not onely their goods but their life also in great perill And this flame of the tongue is so much more dangerous then materiall fire because it is kindled of hell that is the diuell himselfe hath set Zac. 3. 5. 7. it on worke And so in the same place he resembleth them to poyson and that not of the common sort but to strong poyson which is deadly and faileth not to worke the bane of them that drinke it First they are hurtfull and bring great annoyance and mischiefe Reasons 1 to other men and therfore in the Scriptures are called swords and arrowes and rasors and mortall weapons Ier. 9. 8. Psal 52. 2. And yet such similitudes are not able fully to expresse and set out the euill that commeth by venemous mouthes and virulent speeches First the tongue most commonly causeth weapons to bee drawen all warres all rebellions all massacres all quarrels all manner of strifes are first breathed out of mens mouthes on some part Secondly the hand may be held that handleth the weapon the strokes may be warded armour may preserue from the violence of them or there may be refuge and couert to hide them that are pursued but who can stay an vnruly tongue What defence is against it whither shall a man fly from a false accuser what distance of place will preuent malicious calumniations Thirdly they which fall into the hands of most fierce and cruell enemies which are pearced and wounded with keenest and sharpest edge tooles haue all the hurt vpon their bodies the extreamitie of it reacheth but to take away their naturall life but a slanderous tongue doth smite at the name which an ingenious man would forgoe his breath to preserue and a pestiferous seducing tongue doth peruert the soule and by the poyson thereof are many thousands brought to euerlasting perdition Secondly they bring destruction vpon themselues and draw mischiefe vpon their owne heads as the Scripture testifieth The words of a wise man haue grace but the lips of a foole deuoure â—ccl 10. 12. 13. himselfe The beginning of the words of his mouth is foolishnesse and the latter end of his mouth is wicked madnesse The truth of this shall be spoken of more at large in the eightenth Chapter and seauenth verse vpon these words A fooles mouth is his owne destruction and his lippes are a snare for his soule Instruction to be very well aduised in all our speeches sithens Vse 1 they are so important and weightie Who would not heedefully foresee where his arrow shall hit before he shoote it out of his bow least it should destroy any person or other creature through negligence who would not be very circumspect and wary in discharging of a peece least hee should doe mischiefe by it And yet by these a man may affray and not hurt and hurt and not kill and kill and not dye himselfe but what arrow what shotte what artillery what murdering peece is to bee compared to the mouth of a man that is not guided by a wise and watchfull foresight Great woe it worketh to other men but it surely bringeth death it selfe vnto himselfe euery word that breaketh an other mans skinne doth certainely breake the kall of his owne heart and he that doth aime at an other to giue him a wound can not misse himselfe to violate his owne life For so wee learne in this booke Hee Prou. 13 3. that keepeth his mouth keepeth his life but he that openeth his lips destruction shall bee to him It concerneth therefore euery man to be as prouident yea more carefull to looke to that which goeth out of his lips then to that which commeth in to bee more affraid to vtter blasphemous reuiling slaunderous and infectious speeches in regard of the soule then to eate and deuour vnwholesome meates in regard of the body And by this we are admonished to commit our mouthes to a better keeper then our owne wit or reason or ciuill disposition least lust and Sathan doe ouer rule vs to let in what they will and to let out sinfull words when and whither and as oft as they will And this mooued the Prophet to pray to the Lord to set a watch before his mouth and to keepe the doore of his lips Confutation of them that thinke it nothing dangerous to speake whatsoeuer words they say are but winde when a man hath spoken he hath done and so there is an end of that matter Nay when a sinfull man hath spoken sinfully much hurt is done and so there is but the beginning of a bad matter for all the mischiefe followeth after So it may be said of a cup of poyson it is but a draught and when a man hath swallowed
aboue it is no gift of God it is sensuall carnall and diuellish Secondly not to hearken to the reports of such wicked persons that seeke to defame others and detract from their good name they are but foolish and base pedlers that vtter such infectious wares and therefore they cannot be wise chapmen that trafficke with them and receiue them at their hands It is the propertie of the wicked to giue heede to false lips and lyars hearken to naughtie tongues Prou. 17. 4. Consolation for them that are molested and vexed vniustly for the Gospels sake by clamorous and false accusers let them consider what account God maketh of their malicious aduersaries he calleth them fooles and derideth their practises and therefore in the end it shall be seene that when they haue spat all their venome they haue but shotte a fooles bolt and procured shame and sorrow to themselues The sinne ceaseth not by the multitude of words but hee that refraineth his lips is wise Verse 19 He seemeth still to proceede in the prosecution of the matter spoken of in the seauententh verse that men take an euill way for themselues which refuse to be reprooued The words immediately going before these declare how some reiect it by inward hatred and bitternes of heart and yet outwardly make semblance of great loue and friendship others breake out into open profession of their discontentiment and malice by reproching those that would help them out of their sinnes and heere commeth a third sort which would shift off all rebukes by denying defending cloaking or colouring their faults by excusing and extenuating matters that are charged vpon them But all is in vaine the sinne will not bee blowen away with breath and therefore hee sheweth that it is a poynt of wisedome to giue place by silence and to take the blame vpon them The sinne ceaseth not c. The multiplying of words doth make a bad cause rather worse then better So Ieremie telleth the impenitent people that were very forward to cleare themselues Doct. of their sinnes whereof they are accused Thou sayest A fault excused is oft times inrcesed Ier. 2. 35. because I am guiltlesse surely his wrath shall turne from mee behold I will enter with thee into iudgement because thou sayest I haue not sinned Their excuses were accusations their denials were conuictions their seeking impunitie without repentance did hasten and augment their punishment First when they defend or make things small trifles which are vnlawfull to be done they contradict the word of God and his truth which no wit nor art nor eloquence shal be able to preuaile against Secondly when they hide their facts by deniall or labour to supply their omissions by assuming that to themselues which they neuer performed the eye of the Lord doth beehold their falsehood his eares doe heare how vntruly they iustifie themselues he knoweth all their guiltinesse and he will make the world to know their guilfull haulting Though Saul failed of obedience to the will of God yet hee arrogated the praise of fulfilling it though Samuel by demonstration declared his sinne yet he sought to make an Apologie for himselfe and to lay all the offence vpon the people but that course tooke none effect it did him no good for body or soule it nothing preserued his honor or state he was conuicted and censured sentenced and vtterly cast off notwithstanding all his excuses Thirdly their owne consciences apprehend euery action and word and intent of the heart and the mouer of their whole life and they will not bee illuded by the fraud of the lips but take occasion thereby to passe a more heauie sentence vpon them Fourthly it is a sinne of it selfe to bee giuen to ouer much talke as hauing selfe liking and rashnesse for the rootes thereof and therefore it cannot possibly be a medecine to cure other sinnes Instruction to leaue off speaking to men for the mitigation Vse 1 of our transgressions and to speake to our owne hearts for iudging and aggrauation of them to the Lord by acknowledgement that we may be pardoned Prou. 28. 13. Consolation to them that humbly yeeld to a rebuke without replies that their state is good though their actions were bad they are wise now in restrayning their lippes from speaking of sinne though they were foolish before to commit it The tongue of the iust man is as fined siluer but the heart Verse 20 of the wicked is little worth Hee setteth foorth the excellencie of the speech of Godly men by comparison resembling it to siluer that is purged and fined from the drosse that was in it Because a good man will be carefull of his tongue not onely that there bee no mixture of filthines and lewdenesse in his words but also to auoyde all superstuous and idle babling and so to open his mouth with holy wisedome Which is contrary in the wicked because there is a contrary fountaine in him of sinfulnesse and corruption and no matter of vertue and grace which are the springs of all wholesome speeches Thus therefore standeth the Antithesis the tongue of the iust man is as fined siluer because his hurt is precious but the tongue of the wicked is as drosse because his heart is nothing worth The tongue of the iust man c. The best wealth of a Christian Doct. 1 is laid vp in his heart and disbursed with his lips And Good mens wealth is in their hart and is vttered with the lippes Math. 12. 25. that is the meaning of our Sauiour when he saith that a good man out of the good treasure of his heart bringeth foorth good things An euill man may haue coyne and plate and iuels in his treasury and yet haue no treasure and may draw money out of his purse yet haue no good yet haue no good therewithall but to haue grace in the soule and to vtter gracious words with the tongue is proper to a good man and the exercise good and the fruite of it good to himselfe and others And albeit here seeme to be a comparison of equall as though the tongue were iust of the same value and worth that fined siluer is yet it is to be vnderstoode that at least it is so pure and precious but in deede far beyond it in excellencie First this is one of the good and perfect giftes which is from Reasons 1 aboue and commeth downe from the father of lights whereas Iames. 1. 17. siluer is a tertestiall matter euen earth it selfe digged out of the earth and neuer did but grow in the ground Secondly this is currant in heauen and acceptable to God himselfe with whom gold and siluer are of small estimation Thirdly such things are obtained by it which no money can purchase as wisedome and grace and the assurance of Gods eternall fauour and all good things that concerne both Prou. 2. 3. 5. soule and body Ezekias and Iehosophat with other good kings could not haue preserued
agreeable to Gods will the desire must bee holy and seasoned with the spirit and not carnall and corrupted by the flesh Dauid in a passion would needes know how long hee was to Psal 145. 19. liue And Iames and Iohn would haue fire to come from heauen to destroy a whole towne and an other time they made sute to bee the second men of the whole earth These petitions were not graunted because they were not aduisedly asked nor safe for them to bee obtained Secondly that sometimes lawfull desires are not performed in the same kinde but exchanged for better and that which doth more good is bestowed in steede of them Moses desired to enter into the land of Canaan hee was denied that but hee entred sooner into the heauenly and blessed rest of euerlasting life Paul would haue beene perfectly freede from all originall corruption or at least from the stirrings and working of it but it stoode not with the wisedome of God to yeeld that vnto him but hee assisted him with grace against it which was much more for his owne glory and the sound comfort of Pauls conscience Thirdly that wee tarry the Lords leasure and depend on his hand to minister in fittest time all those good things which our soules desire and so wee shall not faile to receiue them when hee seeth that they will bee most expedient for vs. First hee rayseth vp the heart to seeke for them hee inclineth Reasons 1 the soule so much to long after them and therefore it was his purpose to bestow them Psal 10. 17. Secondly he giueth the spirit of faith prayer which will haue no nay they neuer sustaine any repulse whatsoeuer they lay hold on they make it their owne Iohn 15. 7. 1. Iob. 5. 14. 15. Thirdly hee calleth vs to him by commandement to seeke all good things at his hand and incourageth vs to the same by promises Psal 27. 4. and therefore his owne truth is our securitie for them Fourthly his all sufficiencie and absolute abilitie for performance doth aboundantly exceede all the desires of all the faithfull yea of all creatures though they were neuer so ample and feruent Ephes 3. 20. First consolation to righteous men against the defects that Vse 1 are in their soules and the necessities of state and body they are best prouided for both for so great is the credite which they haue in the court of heauen and their fauour with the king of heauen that they aske and haue desire and preuaile and if they bee not forward inough that wayes they shall bee called vpon to put in their peticions and inlarge their desires Iohn 16. 24. Psal 81. 10. Secondly terror for their enimies that by tiranny and violence compell them to complaine of them So far as the Lord is readie to gratifie them by granting all good things which they aske so far is he also prouoked to punish their aduersaries and oppressors that cause them to cry As the whirle winde passeth so is the wicked no more Verse 25 but the righteous is an euerlasting foundation The meaning of the words is that vngodly men howsoeuer they flourish for a time yet doe sodainely come to ruine and destruction as the whirle-winde swiftly bloweth ouer and is lesse constant and permanent then the ordinary winde is though there bee no stabilitie in any But when it is said they are no more he doth not intimate any mortalitie of their soules as though they should be wholy dissolued as brute beasts for their soules are euerlasting as well as Gods peoples and their bodies shall be raised vp againe at the day of the Lord aswell as the Saints but it is their hope and happinesse and not their being that perisheth they shall neuer recouer any good estate any more Now against these are set the righteous whose soule and body and blessednesse haue a setled safetie as a foundation that can neuer be remoued So that this is the opposition the wicked are as a whirle-winde and so are no more but the righteous are like a firme foundation and so perpetually remaine Though the state of the vngodly be more ruffling then the Doct. seruants of God yet the state of Gods seruants is more certaine Vngodly men haue fare showes but good men haue a firme foundation and stable then the vngodly ones The whirle winde mounteth aloft and tosseth vp hay and straw and stubble and filleth mens eyes with dust and commeth violently vpon them with a blustering blast but immediately it is gone passed far away the foundation lyeth low in the ground and is neither seene nor heard yet there it continueth immoueable for many generations The vnconstant and tickle estate of wicked men is fitly expressed by liuely comparisons in the prophesie of Hosea They shall be as the morning cloud and as the morning dew Hos 13. 3. that passeth away as the chasse that is driuen with a whirle winde out of the floore and as the smoake that goeth out of the chimney The contrary stimitude and stabilitie of the Godly is by our Sauiour himselfe likened to an house that is built on a rocke and the raine fell and the flouds came and the windes blew and Mat. 7. 25. beat that house and it fell not for it was grounded on a rocke First the one sort haue beene as vnconstant in their waies Reason 1 and as easily blowen from sin to sinne as the chaffe and dust and withered leaues haue beene carried vp and downe with the winde and if they haue entred into any good course there haue beene no more stedfastnesse in them then is in the mornnig cloud and morning dewe Isa 64. 6. Hos 6. 4. The other haue rooted and setled aswell in faith as in all faithfull behauiour and for these causes the one side slitteth away and is gone to misery the other remaine happy blessed for euer Secondly the one sort haue God and his Angells to pursue and push them away the other haue God and his Angells to vphold and confirme them that they be not moued from the fruition of his fauour Terrour for sinfullmen whose short and momentanie prosperitie Vse 1 shall so speedily and sodainely be turned into miserie Instruction first not to affect the pleasures of sin wherein may be a continuall expectation of suddaine destruction Secondly not to repose affiance in any wicked person for though there were some constancie in their hearts or mouthes which seldome or neuer falleth out yet there is none in their life and estate Psal 146. 3. 4. Consolation to such as are molested with the boysterous tempests of wicked men though they rore lowd they shall not rage long the Lord will put a speedie end to their crueltie Isa 29. 19. 20. 51. 13. 14. As vineger is to the teeth and smoake to the eyes so is the Verse 26 slothfull to them that send him As vineger c. That is too much vineger or other things Doct. that