good conscience is the pilot to gouerne it which will leade him thorow the whole course of his life till hee come to the hauen of safetie and blessednes So is the vprightnesse of Iob commended that it directed him to the feare of God and caused him to eschew euill So is the foundnes of Zacharie and Elizabeth notified that by vertue thereof they walked in all the commandements and ordinances of the Lord without reproofe And so is the sinceritie of all blessed persons extolled and praised by the same effects in the hundred and ninteenth Psalme that they keepe the commandements of God and worke no iniquitie Psal 119 2. 3. Reasons 1 First it will stirre vp men diligentlie to seeke for knowledge and vnderstanding attending daily as suters at wisedomes gate in all the ordinances of God When hee speaketh they will bring an eare to hearken When he teacheth they will bring an heart to learne When neede requireth they will vse their lippes to aske counsell in the word they will digge for wisedome by prayer they will call for assistance by meditation they will applie all good instructions And so seeking of God with an whole heart is set in the scriptures as an effect of vprightnesse and a cause of walking in the law of the Lord. Psalm 119. 2. Secondlie where a good conscience is present there the word of God is neuer absent for that doth alwaies dwell with fidelitie and trueth The same heart that entertaineth the one doth euermore enioy the other And that dealeth faithfullie with them that be faithfull it will not suffer them to wander aside thorow want of guidance or to fall into mischeefes for fault of direction It shal leade thee saith one scripture when thou walkest it shall watch for thee when thou sleepest and when thou wakest it shall talke with thee Prou. 6. 22. Thine eares shall heare a word behind thee saith an other scripture saying this is the way walke in that when thou turnest to the right hand or to the left Isai 30. 21. Thirdlie the spirit of God is alwaies in them that are vpright and true hearted it moueth them to aske to heare to pray to reade and to meditate it maketh the word effectuall to speake to their soules also flexible to yeeld to the word it worketh sound iudgement in the mind holie affections in the heart alacritie and readinesse in the will faith in the whole soule and sincere sanctitie in the conuersation Hereof the Apostle speaketh to the Romanes As manie as are lead by the spirit of God are the sonnes of God And it is as true on the other side as manie as are the sonnes of God are lead by the spirit of God for this is euer reciprocall and conuertible Vse Confutation of the erronious opinion whereby manie illude themselues and their false bostings whereby they would deceiue others They roue abroad in all the waies of sinfulnes in euerie by lane of licentiousnesse in ignorance pride wantonnes vnthriftines crueltie blasphemie c. Yee may finde them almost euery where sauing in religious and honest exercises and those they flie from as if they were gaoles and dungeons to hold them in and yet they thinke and say and face it out that their heart is honest though their life be lewd all is well within though all be naught without they haue as good soules to God as the best although they serue Satan asmuch as the worst If these men haue vprightnesse vprightnes hath lost her wonted vertue and ceaseth to be vpright For that which was vprightnesse in Salomons time and in all former ages was more faithfull and forcible to preserue them whom it tooke charge of as it doth all in whom it inhabiteth from such inordinate and vicious behauiour To which may be added also another brood of a wandring and vagrant mind altogether vnsetled in all points of religion They heare of multiplicitie of opinions and the differences of mens iudgements one from another some are Papists some are Protestants some are Brownists so that they know not what to beleeue nor whom to trust and therefore iudge it their readiest way to credit none of them all and not cleaue to any side But the righteous are not tossed vp and downe with such waues of vncertainetie and doubtfulnes sinceritie leaueth not men to shift for themselues that for want of due information in the waies of God they should walk in flat Atheisme The Lord promiseth better things to his people that faithfully serue him What man is hee that feareth the Lord him will he teach the way that he shall chuse Psalme 25. 12. Are ye left then without direction then ye are found without righteousnesse Doth not God teach you his way then yee are vtterlie void of his feare Reproofe of them that commit themselues to the leading of contrarie guides which withhold all their passengers from sincerities counsell and direction and that is to vaine pleasure to filthie lucre to carnall reason to brutish lust to the example and fashion of the wicked world and to the sinfull motions which the diuell himselfe most craftilie suggesteth These are they that almost in all places are taken vp for leaders they are neuer without worke they haue continuall imployment and therefore it plainly appeareth that there is little vprightnesse and that is as little regarded as few iust persons there are to be guided by it Consolation against the discouragements wherewith manie faithfull Christians are assaulted in respect of the manifold perils which they passe thorow When they look abroad into the world they see all kinds of inducements to euill by perswasions by threatning by examples and sophisticall defences their carnall friendes would allure in kindnesse their craftie foes would illude them by cunning the violent tyrants would compel thē by force When they search into themselues they finde corruptions ignorance errors fearefulnesse and inconstancie which causeth them to fall into many feares and doubts of their perseuerance How say they shall we persist and hold out in the dangerous dayes How if the word of God should be taken from vs how if deceiuers should be turned in among vs how then shall we find the way to euerlasting saluation The holie Ghost telleth you in this place if your hearts be righteous and plaine and honest your vprightnesse shall leade you the spirit of God will teach you and his grace will establish you Which S. Iohn doth also testifie for the confirmation of such as were in the same case These things saith he haue I written vnto you concerning them that deceiue you But the anointing which you receiued of him dwelleth in you and yee neede not that any man teach you but as the same anointing teacheth you of all things and it is true and is no lying and as it taught you it shall abide in him Doct. 2 But the frowardnesse Wicked sinners are greatest workers of their owne woe They shall be taken in
persecutors God is our defence and therefore they cannot ouerthrow vs God is our glorie and accounteth vs for glorious and therefore they cannot shame vs. In Isaiah this is often pressed Feare thou not I am with thee be not afraid for I am thy God I will strengthen thee and helpe thee and will sustaine thee with the right hand of my iustice Behold all they that prouoke thee shall bee ashamed and confounded and they that striue with thee shall perish Feare not thou worme Iacob and yee men of Israel I will helpe thee saith the Lord and thy redeemer the holy one of Israel Thou wast precious in my sight and thou wast honourable and I loued thee c. Isa 41. 10. 11. 14. and 43. 4. 1. For men that are trulie gracious and yet timerous and full of dread lest Sathan should take aduantage by their imbecillity and want of courage and learning to draw them to apostasie and back-sliding Consider that hee can keepe backe none from obtaining honour whosoeuer either man or woman doth soundly endeuour to be godly doth take a sure and infallible way to bee well thought of none euer failed or was disappointed of that successe Remember also that when God hath once giuen it the diuell can neuer take it away from any but it remaineth to their liues end and to the worlds end and world without end then be well assured that is vnable to depriue vs of grace and constant faithfulnes for that is the spring from whence the other floweth that is the bodie of the light and the other but the beames which proceede from the brightnesse of it Verse 17. He that is a mercifull man rewardeth his owne soule but he that is cruell troubleth his owne flesh BY a mercifull man is ment such a one as with a tender and pitifull heart doth good both to the bodies and soules of men according to their neede and his owne abilitie And freely also remitteth wrongs and passeth by offences without reuengement Where it is said that he rewardeth his owne soule the sense is that he procureth to himselfe both soule and bodie a reward from God and that as certaine as large and continuall as if the fulnesse of power were in his owne hand to bestow vppon himselfe as much happinesse for as long time as his heart could possiblie desire But he that is cruell Which either in violence or rigour vseth to offer men hard measure or shutteth vp his compassion from them that are in affliction that he will no way releeue or seeke to comfort troubleth his owne flesh that is hurteth his owne bodie and in like manner his soule also Doct. 1 Euery mans dealing with others shall rebound to himselfe whether it be in cruelty or kindnes Mercifull men shall receiue mercy from Gods owne hand and from their brethren whom he will stirre vp to shew loue and fauour vnto them and those which are fierce and boisterous to others shall not faile to be recompenced in time the Lord will be as seuere as they are cruell and as strict in iustice to them as they are rigorous in extremitie to others And this shall not alwaies be reserued to the last day or to their death or to the torments in the world to come but spoilers be many times spoiled in this life oppressors bee oppressed and tyrants be ouerthrowne by tyrannie And therefore our Sauiour giueth an admonition that they which would not bee iudged should not iudge they which would not bee condemned should not condemne they which would be forgiuen should be readie to forgiue they which would haue giuen vnto them should giue vnto others For with what measure yee mete saith hee shall men measure to you againe Luk. 6. 37. 38. To spare to speake of such arguments as may be gathered from the estate and name of mercifull men and the contrarie because they follow hereafter in this chapter and wee would not forestall our selues we wil hold our selues to the words as they are literally fet downe in the text and make it appeare that euery mans owne soule receiueth most good by the goodnes which hee exerciseth towards others Reasons 1 First it is a forcible meanes for grace to be increased in him and Gods ordinances to be blessed to him Hee heareth the word of God delightfully and it worketh effectually in him No people were more ready to distribute to the reliefe of their brethren then the poore Churches of Macedonia and Paul had neuer greater 1. Cor. 8. 1. 2. effect and comfort of his ministerie then in the Macedonian Churches So doe they pray with feruency and boldnes and good hearts then with mercie and fauour Dauid had incouragement Psalm 86. 2. to call vpon God for the preseruation of his soule when he could truely pleade that he was mercifull Cornelius lost not his labour in praying but found a comfortable and blessed successe when the Angell could tell him that his almes came vp together with Acts 10. 4. his praiers in remembrance before God Secondly it maketh way for comfort in feares temptations and afflictions it inuiteth godly men to repaire vnto vs it maketh them desirous to refresh our hearts it strengtheneth their hope in their supplications to God it ministreth arguments for perswasion to our selues Or if they should not come at vs or hope so well of vs or deale so well with vs yet out owne consciences with the testimony of Gods spirit would support our soules in greatest extremitie as Iob did find by happie experience Iob 31. It is a treasure that is safely layed vp in heauen for our glorie whereof much will be giuen vs when we shall be dissolued and goe to Christ but most of all when we shall be restored and Christ come to vs. At his glorious appearance shall they appeare in glorie which haue been pitifull to his members and fruitfull in mercie They shall stand at his right hand and to them shall he say Come ye blessed of my Father inherit the kingdome which was prepared for you from the beginning of the world But all goeth Matth. 25. 34. crosse with carnall persons The Lord giueth them no grace by his word and other ordinances but challengeth them for comming into his house with bloodie hands As he hath stopped his Isa 1 eares at the crie of the poore so he shall crie himselfe and not bee heard Miserie will miserably torment him his house is not a safe Prou. 21. 13. place for Christians to resort vnto Lions dennes seldome fit for Lambes to be in when good men be present what can they say to mitigate his feares or to lessen his sorrowes If others be silent will his owne conscience speake for him Nay of all that and the lawe of God will bee most forward and forcible to accuse and condemne him And then at his death he commeth into the case of the rich man spoken of in the Gospell that was tormented with flames
pronounceth their desires to be good will not his goodnesse bee readie to fulfill them especially his trueth hauing promised the performance thereof Psal 14 5. 19. Terror for vngodly men which haue many sinfull desires in their hearts against Gods glorie and seruices and people Their soules wish nothing seriously but that which God hateth and godly men feare and pray against Libertie for lewdnesse they desire as life those that like not of wicked waies they abhorre as much as death Nothing pleaseth them so well as to heare of the sinnes or sorrowes of professours and nothing grieueth them so much as to heare that wicked persons are either reclaimed from their dissolute behauiour or punished for their shamefull offences Surely these men are not righteous their desires are not good and therefore whatsoeuer is in them or commeth from them is euill and displeasing to God and dangerous and damnable to their owne soules As touching the other clause for the euent of wicked mens hopes see the second doctrine of the tenth chapter and the first doctrine of the eightenth verse of this chapter Verse 24. There is that scattereth and is more increased but hee that spareth more then right commeth surely to pouertie THey that disperse their goods this way and that bestowing them vpon such as are in want and necessitie or otherwise imploying them for the publike benefit of many they that are readie and willing to part with their goods or monie for the relief of such as are in want or necessitie or to any other good vses are said to scatter them and such take the best course to increase them as sowing of corne is a meanes to helpe a man more and more And this he deliuereth with great wisedome and warinesse saying that some are more increased and not all for many scatter vpon dice and cardes and dogges and whores and such like and they may looke to bee stript of all the rest rather then to adde to that which they haue On the other side hee that keepeth in that which he ought to lay out and spareth that which duetie requireth him to spend doth play the euil husband for the impouerishing of his owne estate Doct. True liberalitie and mercie is not an hurt but a furtherance to mens estates Neuer any man was made the poorer by one penie for giuing of many in due manner but diuers haue bin the richer The same rule holdeth in this case as in all other the good gifts of God that the good vsage of them doth vsually bring an augmentation of them So it is to be found in learning and knowledge and in what good thing is it not so to be found we neede not trauell farre for proofe of our point in hand but onely steppe ouer to the next verse following and there wee shall haue a confirmation of the same There we shall see that they which feede others shall be fat themselues for so is the sense and they which are as good streames to send out streames shall haue such supply as that they shall not be dried vp but bee as well able to flow at the euening as they were in the morning and to morrow as much as to day and the next yeere no lesse than in this Reasons 1 First they haue the promise of blessing from God which imploy their substance to the glorie of God and the benefit of his poore seruants which are in want Honour the Lord saith he with thy riches and the chiefe of all thine increase So shall thy barnes bee Prou. 3. 9. 10. filled with abundance and thy presses shall burst with new wine And the Apostle S. Paul giueth as large an incouragement to the Corinthians in the new Testament Hee that ministreth seede to the sower will minister likewise bread for food and multiplie your seed and 2. Cor. 9. 10. increase the fruites of your beneuolence No field is more fertile to sow in then the poore members of Iesus Christ no seede is better then mercie and Christian liberalitie no weather or watering is more seasonabe then Gods blessing no crop of corne is so commodious and profitable as is the reward which God giueth both to soule and bodie Mercifull men procure praises to God to be plentifully offered and prayers for themselues for all good happinesse and therefore how can they but thriue and prosper That reason doth Paul presse in many words to the Corinths that they might know that their liberalitie was not in vaine He will increase the fruites of your beneuolence that in euery sort ye may bee made rich to all liberalitie which causeth through vs thanksgiuing to God 2. Cor. 9. 11. He dwelleth vpon the argument and vrgeth it in euery verse to the end of the chapter Thirdly the mercie of God towards other of his people which are in neede doth often cause mercifull men the more to abound in riches Since their desire is to be helpers of their afflicted brethren their power shall serue to performe it and since they haue begun it so well alreadie they shall be able to doe it better hereafter And for this cause they are promised all sufficiencie in all things that they may abound in euery good worke As it is written He hath sparsed abroad and giuen to to the poore his beneuolence remaineth for euer 2. Cor. 9. 8. 9. He sheweth by the testimonie of the Psalme that their communicating to the poore did not bring them to pouertie that they should be compelled to giue vp giuing but did establish their state that they might continue their beneuolence as long as they liued for so much doth euer seeme to import in this place Vse 1 Instruction to striue against infidelitie which hindreth mens hearts from the cheerefulnes of mercie and staieth their hands from many good contributions and keepeth them wholly from the exercise of liberality They lose by these meanes the opportunitie of much gaine they debarre themselues from that plentie which they might enioy They will not receiue so much good as God will affoord them because their hearts wil not affoord them leaue to beleeue that there is so good a reward prouided for them that affoord reliefe to poore Christians The Holy Ghost in the booke of Ecclesiastes assureth vs that nothing is lost that is bestowed in goodnes He willeth men to cast their bread vpon the waters and after many daies they shall finde it againe It is a kinde of Eccles 11. 1. 2. prouerbiall speech with vs for fruitlesse charges to say I might as well haue throwne my mony downe the riuer But in this case though we seeme to throw our mony or foode into the riuer or sea it selfe wee shall haue it restored with aduantage yea and when wee thinke all is forgotten And therefore he proceedeth to incourage men that they should lay about them and not spare in the exercise of liberalitie Giue saith he to seuen and also to eight Bestow vpon many and when
thou hast done that make not an end but giue to more than thou didst before As if hee should haue said bestow as much seede as thou hast land to lay it on and get as much land as thou hast seede to sow it with But infidelitie can hold no longer in hearing this but out commeth her worthie question How shall I liue my selfe hereafter if I giue away all now who knoweth what hard times be comming Now he stoppeth her mouth with retortion of her owne reason No man knoweth what euill daies may come and therefore wisedome would that we should make prouision for our selues before hand And nothing is surer laid vp then that which is charitablie laide out that will serue for a deere yeere and a rainie day as wee are wont to speake in our prouerbe Reproofe of the follie of miserable niggards who being greedie of getting more know not how to vse that which they haue and therefore take the way to consume all The one halfe of our text is a threatning against them and all the reasons which did confirme the good estate of liberall persons do as much conclude the hard case of pinching neere misers by the contrary They put their talent to no good vse and therefore may daily looke to haue it taken away from them They intitle themselues to the threatnings and curses of the law and therefore cannot auoide the iudgements whereof the stroake of pouertie and needines is one among others Sighes and complaints goe vp to God against them but few prayers and no thanksgiuing at all for them Their beneuolence and goodnes doth not stand the poore Saints in such steed as that the Lord for their sakes should commit any part of his substance to their hands or leaue that with them which they haue fingred alreadie Verse 25. The liberall soule shall waxe fat and hee that giueth plentifullie shall powre forth THese words haue affinitie with the former part of the verse next before and are ioyned to it partly in way of explication and partly in way of illustration And therfore first he sheweth who obtaine that blessing to increase by scattring that is they whose liberalitie beginneth at their hearts and then he declareth the prosperous successe thereof by a similitude from wel-springs which receiue as much water inwardly as they send forth outwardly which if they should faile of issue would also faile of fulnes the waters diuerting their course some other way where they might haue better passage or else infusing themselues in the earth and mould of the adiacent places round about and so make a quagmire The same comparison doth Isaiah vse for the same purpose The Lord shall satisfie thy soule continually in drought Isai 58. 11. and make fat thy bones and thou shalt bee like a watred garden and like a spring of water whose waters faile not Doct. He that expecteth comfort for sound mercie must not onelie applie his hand but his soule to the exercise of well doing That is the seate of loue which giueth life to all good actions and without which in regrad of themselues it is as good neuer a whit as neuer the better For though a man should feede the poore with 1. Cor. 13. 3. all his goods and haue not loue it profiteth him nothing Esaias conditioneth with thē who would haue the Lord to powre forth his mercies and blessings vpon them that they should not onely powre out their foode and victuals but their soules also to the hungrie Isa 58. 10. Reasons 1 First there is required a needefull worke of the soule in this seruice and that is wisedome and discretion So is a mercifull man commended in the Psalmes A good man is mercifull and Psal 112. 5. lendeth and will measure his affaires by iudgement And so is a liberall man described by the Prophet Esaias That he will deuise of Isai 32. 8. liberall things He will meditate where his gifts may best be placed what is fittest to be giuen how much is meete for him to contribute in what manner he should performe it Secondly compassion must be ioyned with it that the helper and the partie holpen may mutually communicate their cases each with other he that is in prosperitie bearing a part of his brothers burthen and he that is in aduersitie receiuing a portion of his neighbours blessings This could Iob truly testifie of himselfe that he vsed to weepe for them that were in trouble and his Iob 30. 25. soule was in heauinesse for the poore Thirdly it must be seasoned with cheerefulnes that it may bee more comfortable to man that shall receiue it and likewise more acceptable to God that will reward it Hereof doth the Apostle admonish the Corinthians to an especiall regard saying As euery man wisheth in his heart so let him giue not grudgingly nor of 2. Cor. 9. 7. necessitie for God loueth a cheerefull giuer Vse 1 Reproofe of them whose soules haue neuer any dealing in doing of good vnlesse it be to peruert all with Pharisaicall hypocrisie and vaine glorie They giue hand ouer head to tagge and ragge without difference of any except they shut out the best and bestow on the worst frowning on them that are the most honest and feeding of them that of all others are the most vnworthie They contribute to good vses with no lesse difficultie than if a distresse of a fine or amercement were to bee extorted from them Commiseration and pitie are meere strangers vnto them their hearts haue no acquaintance at all with them Consolation to poore men that they are not excluded from the grace and blessednesse of being merciful though they attaine not to the state and abilitie of being wealthie Mercie is not placed with mony in the purse but dwelleth with loue and kindnes in the heart He that can mourne with such as doe mourne hee that can pray for them that bee in distresse he that can any way seeke to comfort the afflicted may truly be said to haue a soule of blessing and is of God himselfe esteemed mercifull The successe which mercifull men shall finde for their owne estate hath been alreadie declared in the former verse and therefore in this may be passed ouer Verse 26. He that withdraweth corne the people will curse him but blessing shall be vpon the head of him that selleth corne IT is not vnlawfull to keepe in corne as Ioseph did in the time of plentie to bee prouided against scarcitie and dearth but when we may spare it and others neede it then to with hold the selling thereof in hope to raise the price this tendeth to a common hurt and therefore will cause a common complaint of the people against vs. But on the other side blessing shall be on his head that selleth corne he shall not only haue the good testimonie and prayers of men beneath but the blessing of God himselfe from aboue descend vpon him Prouided that his heart be vpright therein
their case the better Verse 30. The fruit of the righteous is as a tree of life and hee that winneth soules is wise THe meaning of these words is that a godly man is very plentifull in bringing forth fruit and his fruite exceeding profitable to them that receiue it Especially his instructions consolations prayers other spirituall meanes that he vseth to conuert or confirme the hearts of his brethren And he himself also is not without the fruit of his owne fruit which is intimated here by pronouncing him wise that winneth soules that is which with desire and indeuour faithfully and discreetly by Gods owne meanes according to his place and calling either doth draw men out of their sinnes and ignorance or else faileth of successe therein not by his negligence and want of loue but rather by their stubbornesse and want of will And herewith the Prophet doth satisfie himselfe whatsoeuer should bee the issue of his ministerie Now saith the Lord that formed me from the wombe to bee his seruant that I may bring Iacob againe to him though Israel be not gathered Isai 49. 4. yet shall I be glorious in the eyes of the Lord and my God shall be my strength On the other side wee dare not take vpon vs to iustifie the hearts and states of all those which haue been occasions of any mans conuersion if it bee not their fruite nor to extenuate the efficacie of euery vnregenerate mans ministerie that his doctrine should winne none to saluation It is graunted without question or gainesaying that he may prepare before and build vp after and we remember not any such stint or restraint spoken of but that he may also cōuert especially before his life is stained with any sinfull behauiour that might bring his ministerie into contempt The power of preaching standeth in the ordinance of God by the worke of his spirit and not in the person of the messenger that doth publish it Doct. Of all people none doe so much good as the godly Looke how farre the tree of life which was the best in paradise excelled all the brambles and briers which are the worst on the wild wast so farre doe such as feare God surmount the godlesse in goodnes In the first Psalme religious men which giue themselues to the exercise of pietie are compared to trees that yeeld the most and best and ripest fruite and sinful men which giue themselues to the practise of vanity are likened to chaffe or rather the dust of chaffe Psal 1. 3. which is good for nothing In the second of the Canticles the godly are resembled to the most beautifull and pleasant lilies Cant. 2. 2. which yeeld delight to those that gather them and the wicked to thornes or thistles which doe annoy those that meddle with them In other places of scripture the seruants of God are called sheepe which for lambe and fleece and flesh and euery other way are commodious insomuch that they make the very ground the better which they fit vpon and the slaues of sinne are called by the names of Wolues and Foxes and such kinde of beasts which are very hurtfull and be readie to doe mischiefe wheresoeuer they come In what respect the fruite of the righteous is so profitable it will appeare by the proportion it hath with the tree of life whereunto it is compared Reasons 1 First in regard of the cause it is said that it groweth by the riuer of life whose waters feede the roote Reue. 22. 22. thereof and the roote sendeth vp the sap and the sap sendeth out the fruite And so the good which a good man doth ariseth not from his wit nor naturall disposition nor fleshly wisedome but springeth from the word and spirit of God in his heart Gal. 5. 22. Secondly as touching the manner thereof it is said that it is continually bearing without stay or failing not once a yeere but once in a moneth not in sommer only but in winter also and euery time new kinds of fruit and not of one sort alone as it falleth out commonly with other trees for in them the same branch neuer varieth the kind and that rotteth not nor droppeth downe Ezech. 47. 12. with ripenesse In like sort doth the spirit of grace make Gods children constant in well doing and that also in performance of many dueties according to the varietie of occasions and opportunities offered They ioyne vertue with their faith and with vertue knowledge and with knowledge temperance and with temperance 1. Pet. 1. 5. 6. patience and with patience godlines and with godlines brotherlie kindnes and with brotherly kindnes loue If they see the members of Mat. 25. 35. 36 Christ hungrie they giue them meate if thirstie they giue them drinke if naked they clothe them if they bee strangers they lodge them if they be sicke they visite them if they be in prison they come vnto them c. Thirdly for the effect the tree of life was for meate and the leaues for medicine and both for life and no lesse vertue proceedeth from righteous persons their lippes doe feede many their tongues are whole some their instructions are as a welspring of life to Prou. 10. 21. turne away from the snares of death Pro. 13. 14. Vse 1 Admonition for euery one to search his wayes and to trie his state by this rule If thou be a fruitefull tree thou art a righteous man if thou be giuen to shew mercie thou canst not be vnfruitfull if thy labour bee to kill sinne and to helpe mens soules to euerlasting life then who can denie thee to bee truely mercifull In this case though the diuell come roaring with grieuous accusations though he would perswade thee that thou art an hypocrite and they would perswade others that thou art an arrogant proud person yet be not dismaied at the matter Satan saith that thou bearest a dissembling heart but god seeth that thou liuest a sincere life They impute thy speeches and other behauiour to pride and vaine glorie but thine owne soule knoweth that they proceede from loue and vnfained faithfulnesse And let this be spoken for thy comfort that shall neuer faile thee that those which are trees of life to men are trees of delight to God himselfe and he is nothing lesse pleased with them than his people are benefited by them And so the Apostle saith they please God in all things which are fruitfull in all good workes And so doth Col. 1. 10. Christ speake of his Church and the members thereof in Salomons songs My sister my spouse is as a garden inclosed Thy plants Cant. 4. 12. 13. 14. are as an orchard of Pomegranets with sweete fruits as Camphire Spikenard and Saffron Calamus and Cinamon with all trees of Incense Myrrhe and Aloes with all the chiefe spices But if thou bee fruitlesse thou art voide of righteousnes and so destitute of Gods fauour and thine owne safetie For vnfruitfull trees hath God
Elias Elisha and our Sauiour himselfe and he that is alwaies altogether destitute of this doth prouoke God to bee angrie with him for want of zeale and hatred of sinne But it is a passionate anger that is here reproued which is not a power of the soule but an impotencie He that conceiueth the other is an agent and doth a seruice to God but hee that is moued with this is a mere patient and sinne hath in that case preuailed against him Now it is said that a foole will be knowne the same day that is suddenlie and speedily as soone as he is prouoked he will shew it by outcries reuilings or threatnings or other such like signes of choller But a wise man so farre as his wisedome worketh and his naturall corruption and infirmities breake not out will hide shame that is will suppresse his anger and passe by the iniuries offered to him and not disgrace himself by returning reprochful speeches to him that hath done him the wrong Doct. They much be wray and lay open their folly that are giuen to be hastie to anger God did see it before within but now men shall also discerne it without that which formerlie did lurke in the soule will breake out by this into sight It will shew it selfe in their countenance in their gestures in their words in their actions And therefore it is said that the discretion of a man deferreth his anger and his glory Prou. 11. 11. is to passe by an offence Reasons First the originall and roote of this rash and hastie anger is sinfull and euill it proceedeth from the corruption of nature it is the worke of the flesh and a limbe of the old man Gal. 5. 20. Col. 3. 8. That holy anger against sinne and Gods dishonour doth not come so easily nor is so readie at hand that must be labored for and obtained by prayer and other godly exercises and when there is cause of it our flesh is very vnwilling to entertaine it Secondly more specially pride and a hie minde that disdaineth to beare any indignities doth kindle it and cause the flame thereof to breake out so violently Thirdly for the manner thereof it is inconsiderate and without all iudgement taking those to be enemies that are friends and those to be offences that are kindnesses and those offences to be the greatest that are the least and that to deserue much blame and punishment which is to be passed by with silence Fourthly the effects of it are daungerous as S. Iames saith that the wrath of man worketh not the righteousnesse of God Iam. 1. 20. And this scripture that he that is hastie to anger committeth follie yea exalteth folly Prou. 14. 17. 29. as shall bee shewed more particularly in that place And our Sauiour that hee that is angrie with his brother vnaduisedly shall bee culpable of iudgement And he that shall raile with all and call his brother foole shall be punished with hell fire Mat. 5. 22. Vse 1 Instruction to vse meanes that our hearts may bee stored with the wisedome which is from aboue that is peaceable and gentle Let vs not rake in the sinke of others mens faults to annoy our selues with the vnsauorie smell of them and therewith to be defiled and made as vnsauorie to others Hee that will take all aduantages of wronges done to him shall wrong his owne name with infamie and he that couereth the shame of others in priuate iniuries doth actually publish his owne praise as the holy Ghost saith It is a mans glorie to passe by an offence it is his honour to cease from strife Pro. 19. 11. 20. 3. Consider how amiable and louely a grace this mildnes this meekenesse this long sufferance and forbearance is it declareth wisedome it winneth credit it draweth loue it pearceth their hearts if any thing can that are so spared it bringeth comfort to our owne soules for the assurance of Gods mercie in pardoning of our sinnes Reproofe of them that for credites sake because they would not be counted fooles will rifle into euery word that is spoken and euery action that is done against them And so to auoide the name of fooles they will doe the workes of fooles and to haue the reputation of wise men they will practise that which is contrarie to wisedome they will shame themselues in desire of honour and bring contempt vpon their owne heades in hope to be much regarded When they shew themselues much displeased it seemeth to them that they are much feared and indeede they are much despised great heate with offer of reuenge they thinke will be imputed to great courage and magnanimity but God and wise men ascribe it to folly and debilitie It is a certaine rule of truth that he is most valiant that is most patient and so getteth Rom. 12. 21. the victory that ouercommeth euill with goodnesse And no conquerer is so mightie as he that subdueth his owne passions and distempered affections For so doth the Lord himselfe who is the fittest vmpiere in this and all other causes set downe his award He that is slow to anger is better then the mightie man and hee that Prou. 16. 32. ruleth his owne mind is better then he that winneth a citie Verse 17. He that speaketh trueth will shew righteousnesse but a false witnesse vseth deceit HE that speaketh ordinarily in his common speech that which is true will shew righteousnesse that is will carie himselfe iustlie and further righteousnesse with his testimonie when hee shall bee publikely called thereunto But a false witnesse a false man becomming a false witnesse will vse deceit will make a shew of trueth and peraduenture vtter some part thereof but with such craft and cunning as shall be contrarie to righteousnes and hurtfull to any good cause Doct. 1 He that speaketh the trueth c. They that vse not their tongues to the trueth in priuate can hardly be brought to deale truelie in publike There must be as well a trayning of that to make it fit for equitie and iustice as of the hands and other parts of the bodie to make them skilfull in handling a weapon and bearing of armes and doing of other feates that belong to a souldier As no man is meete to be made a publike person and to be called to eminent place either of magistracie or ministerie that hath not before declared his worthinesse by shewing forth those vertues and excellent qualities which the holy Ghost prescribeth in the scriptures so likewise is not any competent for any worke that is publicke vnlesse his former conuersation vpright and honest commend him vnto it but least of all if the contrarie be found common and ordinarie with him The rule which our Sauiour giueth in another case will hold as firmely in this Hee that is faithfull in the Luk. 16. 10. least he is also faithfull in much and he that is vniust in the least is also vniust in much Reasons First the mouth
if we doe not onely forbeare to lie but bee vtterly vnwilling that any other should tell a lie for vs. For that is the note of a righteous man that he hateth lying words as well as Prou. 13. 3. forbeareth to speake them And they shall bee shut out of the kingdome of heauen together which loue and which make lies Reuel 22. 15. Consolation to them that loue the trueth and exercise it the same God that hateth liers so deadly is as well pleased with true men that affect and practise that which he loueth so dearely Be it therefore that they are maligned for saying that which true is and hast not onely purchased euill will but hard dealing and that at their hands which seeme to be able to beare downe all before them yet know and remember that God maketh account of thee for thou art his delight and those that bee his fauourites shall find his fauour effectuall against all aduersaries for safetie and protection Doct. But they that deale truely c. That trueth which is acceptable to God consisteth both in speaking and doing Nothing can please him but the image of that which is in him and the streames which flow from him as doth this reall and operatiue trueth and not that which is verball and in word onely This is testified of the Lord Iesus Christ the deerely beloued sonne of God who is proposed to vs for a perfect example to imitate that he did no wickednesse as no deceit was found in his Isa 53. 9. mouth Reasons 1 First his word in many places doth commaund both and that equally and no where doth dispence with the want of either Secondly his spirit doth infuse both and that inseparablie and maketh euery man that hath attained to the one to be able to vse the other That which S. Iohn setteth downe in a more generall manner doth strongly confirme this particular point If anie man sinne not in word he is a perfect man and able to bridle all the bodie His meaning is not that some bee absolute without sinne in word and perfect without infirmitie in goodnes but that many be gracious without sinfulnesse though they haue their slips in speeches and sincere without wickednes though they haue their frailties in behauiour Thirdly both are infallible and essentiall fruites of regeneration and the Apostle doth perswade vs thereby to declare our selues to be of the number of the saints and faithfull saying Cast off lying and let him that stole steale no more Ephes 4. 25. 28. Fourthly both are required of them that would know and manifest themselues to be naturall members of the Church in this life and inheriters of saluation in the life to come Lord saith Dauid who shall dwell in thy Tabernacle who shall rest in thy holy Psal 15. 1. 2. mountaine He saith God that walketh vprightly and worketh righteousnes and speaketh the trueth in his heart Vse 1 Instruction 1. if we would haue the constant credit of honestie among men or the comfort of it in our owne soules or the allowance of it in Gods presence that wee bee not more smooth in words then faithfull in workes that men may not more beleeue vs to be true in speeches then the Lord shall discerne vs to bee trustie in actions Not to be ouerhastie to receiue their reports whom we are able to conuince of vnfaithfulnes in behauiour If God giue vs a caueat to looke to them and beware of them if he commend none to vs for credible but such as are righteous why should wee set light by his certificate and be credulous to hearken to sinfull persons especially sithence of all others they are most readie to fill mens eares with pernicious and hurtfull informations Verse 23. A prudent man concealeth knowledge but the heart of fooles publisheth foolishnesse A Prudent man he that is of good discretion and hath learned to be wary and circumspect concealeth knowledge not that he shutteth it vp altogether without any vse or benefit of it to others for that were contrarie to the profession which the Prophet maketh of that wherein euery godly man ought to follow him I haue not hid thy righteousnesse within my heart but I but I haue declared thy trueth and thy saluation I haue not concealed thy mercie and thy trueth from the great congregation Psal 40. 10. And that were contrarie to the testimonie which is giuen of wise men chap. 15. 7. The lippes of the wise doe spread abroad knowledge But he will obserue all good circumstances of speaking that it be in time and place when good opportunitie doth require it and good effect is like to bee wrought by it And contrariewise the heart of a foole which leadeth his tongue for guide it doth not doth set the tongue on worke either to vtter bad matter or that which is good in bad manner that euery man may see the folly which is in it Doct. It is not good for any man to speake as much and as often as he can but as often and as much as he ought Many wise sayings and sentences are inserted by the spirit of God into this booke to teach men how to be heedfull for the obseruation of this rule As when it is said that the tongue of the wise vseth knowledge aright Chap. 15. 2. And that a foole powreth out all his mind but a wise man keepeth in till afterwards Chap. 29. 11. Reasons 1 First this sparing of speech when men reserue themselues for fit occasions and only vtter that which serueth for vse doth giue a cleere testimony of a minde that is stored with vnderstanding and iudgement And this reason our text in hand doth offer vnto vs when it is said that a wise man hideth knowledge as a foole on the other side doth exercise the contrarie Wee deeme them not the most thriftie husbands and wealthiest men that will looke vp nothing in their coffers nor keepe any thing close in their purses but carrie al their monie in their hands and shew it to euery commer by and so doe they that haue no more matter within their hearts then all the standers by shall heare their lipes deliuer Secondly it is a point of humilitie to bee silent in modestie as pride and conceitednesse maketh men desirous to heare themselues speaking Thirdly their words are so much more desireable and better accepted as they are rare and few and seasonable How good is a word in due season saith the Scripture And a word spoken in his Prou. 15. 23. Prou. 25. 11. place is as apples of gold vpon pictures of siluer The ointment that is close kept in a boxe wil yeeld a sweter sauour when it is powred out then that which is continually open And wine fresh from the vessell hath a better relish then that which was drawne long before there was neede of it or any to drinke it Vse 1 Instruction to learne moderation and keepe measure in speaking vnlike to them that
sinnes that they haue committed the multitude of seruices which they haue neglected the hypocrisie infidelity vnchearefulnesse and other imperfections that haue stained their best words and actions and these will helpe to hold downe their hearts in humilitie and take away all matter of glorying For the best in the world shall haue cause to blush and hang downe their heads if they make comparison betweene that they are and that which they ought to be Though thy knowledge bee great yet how much art thou ignorant of that thou mightest haue knowne if thou hadst been as diligent to seeke it as God was to offer it vnto thee Though thou haue faith and loue and repentance and by vertue thereof doest shew forth the fruites of the spirit in holie obedience yet how small time hast thou spent how softlie hast thou trauailed and how little ground hast thou gotten in this way that leadeth to eternall life But in the course of sinfulnes diddest thou not begin the race soone and runne swiftly and come backe againe slowlie Thirdly it will much diminish a selfe-liking and too great opinion of our owne excellencie if wee turne our eyes without enuie to the excellent graces of knowledge and discretion of zeale and moderation and of all other amiable gifts of our brethren wherein they goe beyond vs. And this is the receipt which the holie ghost prescribeth to the Philippians against this verie maladie Let nothing saith he bee done in contention or vaine glory but in meekenes of Phil. 2. 3. 4. mind let euery one esteeme others better then himselfe Looke not euery man on his owne things but euery man also on the things of other men Lastlie consider the hand which ministreth euery good thing that we enioy whether it bee gift of nature or of grace or of outward possession whether it concerne the bodie or the minde the state or the dignitie All is of God all is from God and all is for God and therefore let all the glorie be giuen to God What hast thou saith S. Paul that thou hast not receiued If thou hast receiued it why gloriest thou as though thou haddest not receiued it 1. Cor. 4. 7. It becommeth not a beggar that liues of the almes basket to bragge of his meate nor insolentlie to compare with him or his that relieueth him in his miserable necessitie Doct. 2 But with the lowlie Euerie humble man is also indued with wisedome Lowlie and wise bee so farre conuertible as that the one can neuer be affirmed of any without the other the habit of humilitie doth inferre the possession of wisedome and the want of either doth euict the priuation of both Reasons First the fountaine from whence lowlinesse floweth doth alwaies in the same current send forth the streames of wisedome The Lord Iesus doth neuer deriue to any the power and ability of subduing his heart but he giueth him also sound knowledge how to obtaine it and holie vnderstanding how to vse it Secondly God himselfe is the instructour of all humble persons and frameth their hearts to be teachable that they shall not faile to learne of him and therefore must needs receiue wisedome from him This is agreeable to the promise which hee maketh Psalm 25. 9. Them that bee meeke will he guide in iudgement and teach the humble his way He giueth grace and guidance with his precepts for minde and heart for knowledge and affection for will and conscionable practise Thirdly the happinesse which they procure to themselues doth giue a cleere testimonie of their wisedome They enioy the fauour of God and the friendship of Gods people In their hearts they haue peace ouer their affections they haue power They are alwaies in the way of preferment either to come to honour in a great place or for honour to come to them in a meane place For euerie state they are fitted whiles they are to be tried with aduersitie they can beare it without impatiencie when they shall be called to prosperitie they can vse it without insolencie as long Psalm 37. 11. as they continue in this world they are rightfull possessours of the earth as soone as they depart to an other world they shall be glorious inhabitants of heauen In which respects the spirit of God saith that it is better to be of an humble mind with the lowlie then to deuide the spoiles with the proud Prou. 16. 19. The meanest and most afflicted vnderling that is humble and meeke is in farre better case then the mightest and most puissant conquerour that is proude and haughtie Vse Reproofe of such as deride their simplicitie for vndergoing so manie molestations and charge them with follie for not facing out matters with an impudent countenance and condemne them of madnesse because they seeke not pompe and earthlie excellencie But it is not because the humble want wisedome but because wisedome seemeth foolishnesse to fooles and such as are destitute of vnderstanding They looke vpon their troubles but feele not their comforts they see their persecutions but foresee not their deliuerance they behold their present condition in afflictions but discerne not of their happines to come in glorie Instruction to make most account of their counsels and companie seeing they are best of all stored with wisedome and knowledge None are so well able to giue aduice as they for though others may haue more countenance and greatnesse yet they attaine not to so much counsell and goodnes None are so readie to giue aduice as they for they doe it most willingly and cheerefullie with all mildnesse and kindenes None are so much blessed in the aduice which they giue as they For their prayers are forcible with God and Gods presence is effectuall with them for assistance in such acceptable seruices Verse 3. The vprightnesse of the iust shall guide them but the frowardnesse of the transgressours shall destroy them BY vprightnesse is not meant an extrauagant well meaning without further rule or warrant as though good intents were competent guides of our waies to saluation but the sinceritie of an heart faithfullie though not perfectlie willing to beleeue and obey that which it knoweth and resolutelie though not absolutelie desirous to know that which God shall reueile vnto it Now this is said to guide righteous men that is shall procure good direction from the Lord both for his seruice and their owne happines and make them tractable to follow the same Contrarie to this is the condition of the wicked who are not ledde with vprightnesse but carried with peruersenesse and therfore misled by the same to their vndoing For thus standeth the opposition the vprightnesse of the iust shall guide them in the way and so preserue them but the frowardnes of the wicked will keepe them from the way and so destroy them Doct. 1 The vprightnesse Euery one that is truely godlie hath a faithfull guide and counsellour in his owne breast A sound heart is the sterne of the soule and a
their owne wickednes saith the sixt verse they shall fall in their owne wickednes saith the fift their frowardnes shall destroy them saith this Whereby it appeareth that their miserie commeth not from others as an accidentall occasion but groweth from themselues as the proper cause neither is it an ordinarie euill that is recurable but a desperate ruine that is remedilesse neither yet is it the subuersion of their state or killing of their bodie which is but temporarie but the perdition both of bodie and soule which is euerlasting To this agreeth that which is spoken to the same purpose in the fift chapter His owne iniquitie shall take the wicked himselfe and hee Pro. 5. 22. 23. shall be holden with the cords of his owne sinne He shall die for fault of instruction and for going astray through his owne follie Here is a description of euery obstinate and contemptuous sinner their wickednes doth worke destruction by degrees It first apprehendeth them as an officer it keepeth them afterwards in stockes and bolts as a Iayler And lastlie it putteth them to death as an executioner Reasons 1 First they despise the patience and long sufferance the kindnes and goodnes of God which waiteth for their repentance and therefore through the hardnes of their hearts heape to themselues wrath against the day of vengeance Rom. 2. 4. 5. Secondly they greeue and vexe the spirit of God which offereth grace vnto them and therefore he turneth to be their enemie They Isai 63. 10. with their peruersenes doe resist him and hee with his power wil cast downe them And so the Prophet testifieth in the Psalme With the pure thou wilt shew thy selfe pure but with the froward thou settest thy selfe to wrestle Thirdly they scorne and despise the word and wisedome of God and as much as in them is cause others also to reiect it and therefore it is iust with the Lord to make them eate the fruit of their owne waies and to fill them with their owne deuices that is to bring them to a fearefull destruction Prou. 1. 30. 31. Vse Terror of them that practise sinne of purpose to offend them which dislike of their lewde waies They will breake the Sabbath in despite of them that would haue them better exercised they will sweare they say and stare too to anger such as admonish them of their vnlawfull othes Sillie creatures and miserable wretches will they cut their owne throats to grieue others with the sight of their bloud will they strangle themselues that others might weepe for their cursed end Their boisterous stubbernesse may bring a short sorow to others that hate their sinnes and loue their soules but a perpetuall shame to themselues which ioyne with their sinnes against their soules Verse 4. Riches auaile not in the day of wrath but righteousnes deliuereth from death THese wordes seeme to containe an anticipation or preuenting of an obiection which might bee moued against the latter point of the former verse What speake you of destruction to come vpon wicked men I trust you will not extend it to all for many of them are substantiall wealthy men of great state and abilitie Who can destroy them What shall their power and riches doe the while To this it is here answered that riches auaile not in the day of wrath their wealth can neither withstand the strokes of God nor lessen them nor make them any whit the more able to beare them when his anger doth execute iudgements and when his iudgements declare his anger But righteousnesse is that which deliuereth from death and all other miseries that the sting thereof shall neuer make any man miserable See the more full handling and prosecution of these words in the second verse of the tenth chapter Verse 5. The righteousnesse of the vpright shall direct his way or make his way straight or euen but the wicked shall fall in his owne wickednesse HEre he addeth to that which he had begun in the third verse and sheweth that sincetitie righteousnes do not only lead men to a good way and tell them what is their dutie and fit to be performed but maketh the way passable for them and them constant and prosperous in it To the which againe is opposed the way of the wicked euen their owne sinfull course of life being crooked and cragged and rough and rugged and full of manifolde perils wherein at the last they fall and perish Doct. Godly men haue not onely a commaundement but abilitie giuen vnto them to walke in the Law of God Their faithfulnesse doth leuell their way and paue it before them wherein they find not onely equitie but ease also with delight and safetie And so much the Prophet doth intimate when he saith The waies of the Lord are righteous and the iust shall walke in them but the wicked Hos 14. 10. shall fall therein Reasons First the affections sanctified do al ioyne hands in forwarding a man to a constant proceeding in godlines The loue of God and the hope of reward doe ouercome and subdue all difficulties and dangers and beare downe all the impediments that may stoppe him by discouragements and the feare of God and dread of his displeasure doth suppresse the force of worldly lusts and beate downe the conceits that may draw him to presumption Secondly the experience of Gods presence fauour and blessing is very effectuall to continue their obedience For hauing tasted how good the Lord is to them that feare him they cannot liue without his companie and that is no where to bee inioyed but in the way of righteousnesse The Lord himselfe both by grace and prouidence doth helpe them in this worke He giueth vertue and power to the ministry of his word to prepare a way betweene himselfe and the hearts of his people that there may bee an intercourse for one to come mutually to the other as S. Luke testifieth Euerie vallie shall bee filled and euery mountaine and hill shall bee brought low and crooked things shall be made straight and the rough waies shal be made smooth Luk. 3. 5. He also measureth out a meete state for them and maketh such a mixture or composition of prosperitie and aduersitie of blessings and crosses of comforts and sorrowes as is most holesome for their soules and directeth all the occurrents that befall them to the furtherance of their saluation And hereof Isaiah speaketh saying The way of the righteous is euennes or equities thou wilt weigh out a iust path for the righteous He will ballance out euerie thing that concerneth them in gold weights that there shall not be the least defect or excesse that might turne to their hurt Vse Confutation of their pernicious illusions that thinke it impossible to walke in the waies of God therfore iudge it nothing dangerous to stray out of them at their pleasure The preachers say they doe teach that which none can obserue euery bodie doth contrary and we must do like others or
els we should be counted nobodie They lay too much vpon vs for praying often and hearing of sermons and reading the scriptures and keeping the sabbath and so do they also too much restraine vs of pleasures and profits of libertie in speeches and freedome in apparrell We must follow our sports for take away delights and take away life Wee must vse what meanes wee can for our state and make the most of our owne wee must in companie behaue our selues like the companie according to their talke we must talke and bee merrie according to their mirth for an oath we cannot alwayes auoide it it is but a small matter now and then to sweare a little They would haue vs to become saints on earth but it will not bee our nature cannot like of such precisenes c. And thus they make the easie yoke of Christ an importable burthen and condemne his ministery of rigour in requiring obedience and iustifie themselues in disobedience But leaue this shifting and deale in good earnest and speake the trueth plainely Our sinnes and rebellions say haue stopped vp our way and we haue no iustice nor vprightnesse to open it vnto vs wee are slaues and bondmen to corruption and held in thraldome and subiection of it Otherwise the strength of the world and the streame of the times could not carrie you away so strongly For Noah being a righteous man could liue righteouslie in an age giuen ouer wholy to vnrighteousnesse The seruices of God would not be so tedious vnto you as that by no meanes you should bee brought to exercise them For to vpright men they are not onely possible but pleasant their soule longeth for them they hunger and thirst after them no thing is so much desired of them Voluptuousnes impietie pride and other lusts would not be so sweete vnto you or so mightie in you that you should neither be willing to leaue them nor able to forsake them For where the spirit of God is there is libertie All good men abhorte these sinnes they pray against them they striue against them they preuaile against them Grace ouercommeth the flesh and maketh them doe that which the word requireth and shun that which the word forbiddeth and be that which the word prescribeth Though they performe not good things perfectly yet they practise them faithfully though they cast not off all euill fully yet with hatred they resist it truely though they haue so many infirmities as make them oft to sinne yet they haue so much holinesse as maketh them alwaies saints Verse 6. The righteousnesse of the vpright deliuereth them but the transgressours shall be taken in their owne wickednes THis verse as it may appeare is annexed to the former for confirmation of the point therein contained that righteousnesse doth direct the way of vpright men both to holy conuersation and happy state Against the which a doubt may rise frō the shew of the contrarie because that good men are sometimes plunged in great calamities and sometimes in great transgressions and therefore their way seemeth as indirect as if they were wicked and their righteousnesse to doe them as little good as if they had none at all Now this scruple he remoueth by shewing what benefite it bringeth that then especially they haue the vse of it when they fall into such distresses For then the fruite thereof is most for their comfort when it shall deliuer them out of dangers out of troubles out of feares out of temptations out of sinnes and from destruction Yet not by strength of it owne but by the power of God not according to their worthines in way of desert but according to his goodnes in way of reward not extended to all men that doe good workes but restrained to vpright men whose workes are good And for the clearer illustration of their blessed estate he bringeth in for contrarie the miserable condition of the wicked opposing transgressours to vpright persons their mischiefe to the others iustice their perill to the others protection the one part inclosed in the net of troubles is yet assured of safe escape by meanes of their graces the other abroad at the baite of prosperitie shall certainely fall into snares by meanes of their wickednesse The doctrine which the former clause might minister shal be as conueniently spoken of in the eight verse and that which is to be raised out of the latter hath beene alreadie handled in the third Verse 7. When a wicked man dieth his expectation perisheth and the hope of his power shall perish THe meaning is that euery sinfull mans affection of hoping and happinesse hoped for and strongest meanes to attaine to his hope shall end with his life and die at his death and vanish away at the time of his destruction The substance of the point hath been handled in the eight and twentith verse of the former chapter and therefore in this place we wil onely note the circumstance of the time Doct. The confidence of vngodly men is disappointed at their greatest neede He neuer had good by any hope which hath not the fruition of his hope at his death Then either it setteth a man in possession of his blessednes or else casteth him off into misery woe and perdition for euer Though a man should neuer obtaine his desire in any earthly thing during his life yet if he inioy saluation after this life he hath failed of nothing Though a man should misse of nothing that his heart could wish for whiles breath is in his bodie yet if hee bee damned when the soule goeth out of his bodie hee hath neuer gained any thing And this is the scope of Iob his speech when he saith What hope hath the hypocrite though he hath Iob 27. 8. heaped vp riches when God taketh away his soule Euen now in his deepest aduersitie hee would not change state with the most plausible wicked in their highest prosperitie For hee is sure that the end of his life will finish his sorrow and begin his felicitie and therefore is willing to resigne vp his spirit into the hands of God but their hope doth depart with their breath and their damnation doth come with their death and therefore God must wrest away their soules from them Reasons First they shall then stand before the iudgement seate of God himselfe and that which hee speaketh they must heare and that which they heare they must see and that which they heare and see they must also suffer for execution will accompanie the sentence Heere they would not beleeue his testimonie that their case was so bad as his word declared there they shall feele it to bee worse then they could conceiue of Heere when hee denounced plagues against their sinnes they proclaimed peace to their soules there they shall finde the plagues according to their sinnes and faile of the peace which they promised to themselues Here he spake vnto them in goodnes that vpon their repentance they might obtaine
friends to sollicite his cause and to deale effectually for him Thirdly the Lord himselfe beholdeth their teares and sorrowes and suffrings hee heareth their most secret sighes and groanes his compassion is towards them hee is able to helpe them hee promiseth to deliuer them and therefore from his owne commiseration and pitie by his might and power and in his trueth and fidelitie hee will surely drawe them out of miserie Lastlie their life it selfe is not perpetuall but short and of small continuance and therefore how can it be that their troubles should be endles or any way of long durance It is an euerlasting trueth which the holy spirit publisheth in the Reuelation of Saint Iohn Blessed are the dead which die in the Lord for they rest from Reuel 14. 13. their labours that is from all kinds of sorrowes and sufferings Vse Reproofe of their follie which seeke to preuent troubles or to shake them off by shunning the duties of righteousnes As though righteousnes were not a sure friend to deliuer men but a treacherous aduersarie to betray them As though it were a matter of great perill to please God and the onely way for safetie to prouoke him As though the best meanes of defence were to disarme ones selfe and to be weaponed and armed were to expose himselfe to the shot and strokes of his enemie And yet this cowardlie heart and erroneous mind is in very many that they dare not addict themselues strictly to euery seruice of pietie and iustice lest they should cast themselues into snares and troubles and molestations They are not perswaded by S. Peters testimonie 1. Pet. 3. 13 14 that no man can hurt them if they follow that which is good neither be they affected with his consolation that blessed are they if they suffer for righteousnesse sake Comfort to them that are tossed with the waues of troubles and aduersities by persecutions temptations and necessities if searching their hearts they can finde their vprightnes and trying their waies they proue to be righteous there is no cause why they should call in question the state of their soules or thinke their present case to be irrecouerable If multitude or greatnes of troubles were to make Gods fauour doubtfull then few iust men should haue it certaine for he hath allotted them to all his children and made as due prouision for them of correction as of foode and he that is alwaies and altogether without it is not a sonne but a Heb. 12. 8. bastard If it were not an vsuall thing for good men to bee in afflictions the scriptures would not so vsually speake of their comming out of afflictions Let no man therefore say in prosperitie I shall neuer be moued so let no godlie man say in aduersitie I Psalm 30. 6. shall neuer be restored The Lord taketh as little pleasure to bee euermore afflicting his people as a most tender-hearted parent doth to be alwaies beating his children And as an indulgent father cannot indure to see violence offred to the shedding of his sonnes bloud in his presence so neither will our God permit the wicked to spoile and oppresse the godly continually in his sight Doct. 2 When the mercie of God beginneth to raise the godly out of afflictions his iustice is readie to cast the wicked into miserie The sinners are put into one scale of the weights and the saints into the other When the one riseth vp the other sinketh downe when the one commeth from troubles to prosperitie the other goeth from prosperitie to troubles This the Lord telleth wicked men before hand and will not faile to fulfill it in due season Behold saith he my seruants shall eate and ye shall be hungrie behold Isa 65. 13. 14. my seruants shall drinke and yee shall be thirstie behold my seruants shall reioyce and yee shall be ashamed behold my seruants shall sing for ioy of heart and yee shall crie for sorrow of heart and shall howle for vexation of minde It seemeth to them an incredible paradoxe and a newes by farre more admirable then acceptable that there should be such a transmutation of conditions on both sides to contraries but he doth know that it will be so and can effect that it shall be so and hath decreed that it must be so and therefore relateth the particulars with such certainty as if forthwith the execution thereof should be presented to their senses Reasons First it is Gods ordinance and the order which he vseth in his proceedings that iudgement shall begin at his owne house as S. Peter teacheth and from thence be deriued to the wicked to 1. Pet. 4. 17. continue vpon them for euer The medicinable potion at the brimme of the cup he will haue his owne children to drinke for their health and preseruation but the dregges and poison at the bottome his enemies must swallow vp for their ruine and destruction Secondly troubles feares vexations and torments are the proper portion of sinners they receiue not their childs part nor enter vpon their inheritance till they fall into them Good men passe through them as a deepe mirie lane in a strange countrie but trauell home to their owne pleasant soile of comfort but the euill and rebellious gallop swiftly in the faire way of prosperitie and hasten to their owne vncomfortable home of hidious desolation and horror Thirdly their malitions behauiour against Christians doth with a strong hand draw themselues into miserie and lift the others out of it The Egyptians made it their exercise to drowne the children of the Israelites and God deliuering the Israelites made the Egyptians to be drowned Haman cast about with all his wits how he might bring Mordecai to the gallows and the Lord appointed in his wisedome that the gallows should catch vp Haman And so stood the case with Daniels enemies they were driuen with their owne flesh and familie to feede the hons which they had appointed to eate vp Daniel The Edomites were glad to see the Iewes drinke so bitter a draught of calamity as the Babylonians by Gods righteous iudgement had mingled for them and therefore the Lord would make the Edomites to pledge them in the same cup and was more fauourable to the Iewes for their reioycing at them For so hee speaketh to them both in the Lamentations Reioyce and be glad O daughter Edome that dwellest in the land of Vz the cup also shall passe through vnto thee thou shalt be drunken and vomit Thy punishment is accomplished O daughter Zion hee will no more carrie thee into captiuitie Lam. 4. 21. The doing of mischiefe to good men the attempting of it though they faile of their purposes their wishing of it though they dare not attempt it and their reioycing at it when it is effected by others all this doth assuredly bring mischiefe on sinfull mens owne heads Vse Admonition to the aduersaries of the Church and Christians that they deale more mildlie and moderatelie with them The
skins when thornes will take vpon them to be vines when thistles will be figge trees and euill workers haue the place of Prophets then our Sauiour admonisheth vs to looke to our selues and take heede of them Secondly consolation if wee corrupt not others with our tongues but rather vse them to heale the corrupted this declareth that we are neither openly wicked in behauiour nor secretly hypocriticall in heart for a holesome tongue is euermore a certaine note of an vpright conscience Doct. 2 But the righteous c. Though the tongue of the wicked be a deadly weapon to doe hurt yet the knowledge of the godly is a defensiue armour to preserue him from it The medicine which Saint Peter doth prescribe with his caueat to auoide the delusions of subtill seducers doth after a sort make a promise of remedie against them to such as shall carefully receiue it Beware saith he least ye he plucked away with the error of the wicked and fall from your owne stedfastnes But grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ 2. Pet. 3. 17. 18. Reasons 1 First Ignorance is that which giueth entertainement to errors and all sound knowledge excludeth them out of dores Whom doth the foolish woman or folly her selfe call to her feast but such as are simple Whom doth she vtter her minde vnto but to Prou. 9. 16. such as are destitute of vnderstanding And whom doe the lurking corner-creepers so much pray vpon as simple women laden with sinnes and lead with diuers lusts Secondly men of knowledge haue their wits exercised to discerne betweene good and euill betweene light and darkenes betweene the seruants of God and the workers of iniquitie They beare the image of God and therefore know the image of God where it is and see the defects of it where it is not They carrie a light within them whereby they are able to discouer the doctrines of falsehoode which are contrarie to the trueth and the workes of darkenes which are contrarie to holines and therefore can reiect them both Thirdly the sound knowledge of Christians is not onely a shield to warde off all detestable errors and damnable heresies that they seduce not the mind but also a preseruatiue to expell all flattering inticements and sinfull suggestions that they corrupt not the heart And that the holy Ghost doth expressely promise in this booke to euery one that doth loue and labour for knowledge When wisedome entreth into thine heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward things and from them that leaue the waies of righthousnesse to walke in the waies of darkenesse which reioyce in doing euill and delight in the frowardnesse of the wicked Prou. 2. 10 11 12 13 14. Vse 1 Encouragement to vse diligence by all good meanes in all Gods ordinances appoynted to that end to get vnderstanding and righteousnesse since our neede thereof is so great and the vse so good Neither wealth nor wit nor any other thing can stand vs in so good steede for the preseruation of our hearts as these doe For they all without those are treacherous and deceitfull ready alwaies to betray vs and open the dores to let in flatterie and corruption but these haue faithfulnesse and courage and power and constancie to stand for the defence of our soule to the end Though there should come neuer so many bands and armies of Satanicall and hellish hypocrites and euery mans mouth were a a musket or cannon to send out most mortal and deadly poyson yet if we be armed with these graces we neede not to feare them The Antichristian deceiuer cannot illude them that haue receiued 2. Thes 2. 10. the knowledge and loue of the truth The false Christs shall Matth. 24. 24. not deceiue the elect as being protected by Gods power and furnished with holy vnderstanding The diuell himselfe with all Ephes 6. his fierie darts and temptations shall be resisted and driuen backe by those that haue on the breast-plate of righteousnesse and the other pieces of Gods complete armour The Lord Iesus by the sound knowledge of the sacred Scriptures hath alreadie repulsed and turned him to flight and putteth the same weapon into our hands with strength and power to pursue him Conuiction of them that are drawne away by euery iugler and sinfull companion The Iesuites and Seminaries the heretickes and traytors may disgorge their stomackes and vomit vp their venome into their bosomes and they haue neither hand nor heart nor tongue to reiect them but suffer themselues to bee carried to errours to heresies to idolatrie to conspiracies to treasons to rebellions to shamefull executions to fearefull damnation Therefore they were not righteous therefore they wanted knowledge therefore they were naked and destitute of all defensiue armour And here come also to bee taxed as friends to corruption all they that are enuious to vnderstanding and the meanes thereof which thinke it so much the more dangerous to seeke for by how much there are more which goe about to deceiue But this hath been sufficiently spoken of in the sixteenth verse of the ninth chapter especially in the vse Verse 10. In the prosperitie of the righteous the citie reioyceth and when the wicked perish there is ioy IN the prosperitie of the righteous that is when things goe well with thē the citie reioyceth that is the honest and well disposed citizens and countrie men be inwardly glad and outwardly declare their ioy by cheerfull countenance and speeches and other meanes as opportunitie serueth to expresse the same And so doe they also at the death and ouerthrow of oppressours and tyrants and other wicked persons by whose fall the people rise and whose ruine is the repaire of the citie Doct. 1 Good men haue not onely Gods hand to giue them good things but godlie mens hearts to bee ioyfull for them When Mordecai was aduanced the citie of Shushan reioyced and was Hest 8. 15. glad And when the Lord shewed his great mercie on Zacharie and Elizabeth in giuing them a sonne their kinsfolke and neighbours Luk. 1. 58. came and reioyced with them Reasons First the prouidence of God hath the disposing of all mens affections he deriueth their loue and their hatred their liking and loathing to euery one as seemeth best to his owne wisedome And he hath appointed by decree in his counsell by precept in his word and by working of his spirit that godly men shall bee well affected towards the godly and Christians shall bee tender hearted one towards another Secondly they are all members of one bodie and therefore a sympathy and fellow feeling of one anothers state is mutually among them If one suffer all suffer with it if one member be had in honour all the members reioyce with it 1. Cor. 12. 26. Thirdlie it is well knowne
make their promise and bee acquainted with his trueth and honestie and with his state and habilitie and consider also of their owne sufficiencie whether they can without any great difficultie discharge that which they take vpon them if their neighbour should faile But this is want of good neighbourhood say they But this is a point of good wisedome saith God who neuer alloweth that neighbourhood for good which swarueth from holy discretion His commandement is Thou shalt loue thy neighbour as thy selfe and therefore no man is bound to loue him more then himselfe especially when it is with hatred of himselfe and hurt of many others And in deede it is no worke of true loue but of fleshly friendship for loue doth neuer leade a man to doe any thing which God appointeth him to hate as in this place he doth all rash suretiship Verse 16. A gracious woman maintaineth her honour as strong men keepe riches A Gracious woman Which is indued with the feare of God and the heauenly gifts of the holy Ghost doth maintaine that is doth both get and hold a reuerend estimation and credit as strong men be of abilitie to obtaine wealth and riches and to defend that which they haue Doct. They which haue grace shall neuer want honour how meane and weake soeuer they be Euen women which are of the weaker sexe euen poore women which neither haue parentage nor beautie nor rich apparell to set them forth are yet reckoned among these honourable personages if they haue vertue for it is affirmed of euery one without exception of any S. Peter sheweth that there is no wife nor woman of pure conuersation whose heart is vncorrupt with a meeke and quiet spirit but she is much set by of God and become Sarahs daughter 1. Pet. 3. 2. 4. 6. And if the Lord so well like of all holie women he doth as much take pleasure in all holy men if hee bee more delighted with their pietie and lowlines then with gold and siluer with pearles and precious stones and all costly apparell then he will more esteeme also of the faith and loue and other graces of these then of lands and liuings and titles and all manner of dignities If they be transplanted into Sarahs kindred and haue her for their mother then these are incorporated into Abrahams stocke and haue him for their father Reasons 1 First they haue the constant spirit of God constantly resting vpon them and that is a spirit of glory as Saint Peter testifieth 1. Peter 4. 14. As therefore that can neither be kept away because Gods hand doth bestow it nor any plucke it away because Gods hand doth preserue it no more can any stay them from receiuing praise and commendation nor wrest it away from them when they haue it Secondly as the excellencie of Christians doth not consist in bodily pompe but in spirituall graces and behauiour so it is not so much apprehended with mens eies as with their hearts their consciences will praise them when their tongues reuile them as the Apostle saith we approoue our selues to euery mans conscience in the sight of God He would not appeale to their lippes before men 2. Cor. 4. 2. but to their soules before the Lord and then hee was sure they would iustifie him though in speech many would condemne him Now if it bee so a womans grace will as well shine to their hearts as a mans a poore bodies as well as rich folkes so long as they remaine godly aswell as when they began to be godlie and more at the last then at the first because their light groweth daily greater and brighter Thirdly it is true honour to haue the loue and liking of God and good men for vnfained godlines and goodnes and this belongeth to all the faithfull though neuer so meane and feeble They will hold first the feare of God in their hearts that none can bereaue them of it they will diligently doe the will of God in their liues that none can hinder them from it and then who shall forbid God to shew them the light of his countenance and who shall alienate the hearts of Gods people from wishing them well with kind and hartie affection Vse 1 Reproofe of many sinnefull women which seeke not honour by vertue but vanitie not by grace but garishnes And that they maintaine with might and maine with heart and hand with teeth and tongue and all the meanes which may be deuised It is as easie to take a purse of golde from a strong armed souldier as to perswade them to leaue their pride and idlenes and other wicked wayes which they vsually walke in But besides these there are other men and women to be reprehended which are as vnconstant in any good course as these are obstinate in euill They haue entred into the way of godlines with good commendation in the beginning and leaue off the race in the middest and runne to sinfulnesse with the world in the later ende They cowardly suffer themselues to bee ouercome and rifled and robbed of their honour their crowne is taken from them their glorie is turned into shame and reproach and causeth them to renounce that goodnes which before they seemed to imbrace to forsake the fellowship of Christians with whom they were wont to conuerse to neglect the duties of pietie which they were wont to exercise to giue ouer the care of their families which they were wont to instruct Euen this that they would not be despised and brought to contempt they would not be mocked and iested at for precisenes they would not lose their credit and good account But is honour preferred by casting off grace will this be a meanes to make them glorious to shake off vertue and shew themselues vicious They vtterly deceiue themselues for our text saith that they must bee gracious persons which shall be able to maintaine and keepe their honour Consolation for poore maligned and molested Christians whose weakenes the power of the wicked seekes to play vpon and whose meanes the pompous proude worldlings haue in derision and striue also to make contemptible to all others The highest sinner in the world is vnable to hurt the lowest saint or the most glorious among them to shame the most feeble among these It is as possible for a young childe by force to wring the weapons out of a giants hand or take his monie out of his bosome or to draw his heart bloud out of his body as it is to strip any one good man of his reuerent estimation And what meane they then to surmise that a few of them and such as bee in disgrace with God and all prudent men can bring downe and cast to the ground the whole Church of God Let them know that euery woman of Christ his armie is too hard for any man for all men yea and for all the fiends that are in Sathans campe Euerie child may bid defiance to him and his whole host of
at the resurrection that sentence shall be Luk. 16. pronounced vpon him which was indited long agoe Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his angels Matth. 25. 41. All this vnlesse he repent is vndoubtedly belonging to him besides the continuall perill of stroakes and iudgements to light vpon his bodie which euery moment may iustly be feared Vse 1 Incouragement to goe cheerefully about the works of mercie since they are so profitable to our selues Some of them seeme to be very chargeable and cannot be performed without expenses yet we gaine more than we giue we receiue more than we lay out we doe good to other mens bodies but make the best match for our owne soules Others seeme very painefull and require both trauell and patience and many be altogether vnpleasant to our nature yet our wages doth counteruaile and ouerpoise all our worke and labour for we cannot put our bodies to so much toyle and trouble in any seruice of Christian loue as we shall obtaine to our hearts delightfull pleasures with rest and peace and ioy and gladnes Consolation to them that are fearefull of themselues and doubtfull of the state of their soules they feele not themselues to beleeue they finde not the pearcing of godly sorrow and therefore they call into question their faith and repentance But are they mercifull men Doe they beare a burthen with the afflicted members of Iesus Christ They dare not say so directly but their owne hearts tell them that they would mourne more with them and doe more for them if they were able Their desires then and willingnes exceede their abilitie and what surer note can there be of true mercie Doct. 2 Rewardeth his owne soule troubleth his owne flesh c. They are the best husbands which best prouide for the good of their owne persons To bee carried with carnall selfe-loue is a vice which is worthie to be condemned to be lead with Christian loue of ones selfe is a vertue which is much to be commended The one draweth a man to wickednes the other driueth him from it to goodnesse the one causeth him to be hurtfull to his neighbours the other maketh him helpefull vnto them the one seruing himselfe sinfully doth vtterly vndoe himselfe the other applying himselfe to the seruice of God faithfully doth procure his owne blessednes for euer When the Apostle would bring an argument that should be perswasiue and forcible and most likely to preuaile with rich men to worke mercie and liberalitie in them he chuseth this That they should lay vp for themselues a good foundation against 1. Tim. 6. 19. the time to come that they might obtaine eternall life It were to no purpose to lay vp onely for children for heires executors or administrators though they were sure to haue children and friends and their children and friends were sure to inioy their possessions but to inrich themselues is truely to be rich and to haue ones wealth personally in himselfe and for himselfe and not onely about him is to he rich in deede Reasons 1 First the current or streame of all the promises and threatnings runneth this way the reward of all obedience and the punishment of all iniquitie tendeth to this purpose Blessings vpon goods and cattell vpon grounds and fruite trees vpon children and familie are but appendances to the substantiall blessings which are conferred vpon soule and bodie especiallie for the eternall state of both And so when curses fall on the outward things of wicked men it is that they may gather weight by the way to presse the heauier vpon their owne persons Secondly though one haue neuer so great plentie of earthly things and abundance of all kinde of prosperitie yet if himselfe be not his owne but destructions what treasure can doe him good What doth it profit a man to winne the whole world if he lose his owne soule Matth. 16. 26. So though one haue neuer so great penutie of earthly things and abundance of all kinde of afflictions yet if he preserue his quicke stocke that is himselfe from being a spoyle to sinne and Satan no creature can hurt him his miserie will droppe off from him his crosses and sorrowes will vanish away and come to nothing Vse 1 Instruction to be diligent in all those meanes whereby we may best benefit our selues with commodities of greatest valew As first to labour for true pietie and religion to be well acquainted with God and his holy word to receiue instruction to haue it in estimation to obey it in constant exercise And hereof the holie Ghost speaketh in the ninth chapter If thou bee wise thou shalt be wise to thy selfe and if thou bee a scorner thou alone shalt suffer Secondly the performance of the dueties of mercie is a gainefull trade for the soule to thriue by it bringeth in good store of comforts for present vse and helpeth men to a stocke of ioy and happines for an other day And therefore our Sauiour doth perswade vs to vse it and giueth vs libertie to make our vse of it Sell that yee haue saith he and giue almes make to your selues bagges which waxe not old a treasure that can neuer faile in heauen where no theefe commeth neither moath corrupteth Luk. 12. 33. It is dangerous and sinfull to hoord vp much gold and to keepe it too long but safe and commendable to heape vp good workes in abundance and neuer depart with them while the world standeth they shall be sure to take no harme and we shall bee sure to want no good Reproofe of them that are frugall and thriftie and neate and husbandly for euery thing but for themselues Their carable is dunged and tilled and sowne their pastures are mounded banked and trenched their trees are pruned their gardens are weeded their cattell are carefully looked vnto and all this while they suffer their hearts to be ouergrowne with sinnes as the wild wast is with weedes and briars there is no fence to keepe the diuell out of their soules they grow like nettles and brambles to be cut vp and cast into the fire Euery one of their horses euery sheepe euery cowe euery swine and pig is in better case then themselues They deale as if they should trimme their haire but wound their head or be heedfull to their nailes but let their fingers rot off or keepe their garments whole but permit their skin to be rent and torne into peeces Verse 18. The wicked worketh a deceitfull worke but hee that soweth righteousnesse shall receiue a sure reward THe wicked worketh a deceitfull worke He is continually practising of some euill which will neuer faile to make his expectation to faile But he that soweth righteousnes which constantly and conscionably is exercised in doing good shall haue a sure reward partly in this life with a competent measure of comfortable prosperitie and perfectly in the life to come with glorious immortalitie The sense will bee the
better discerned if the opposition be set downe in this manner The wicked worketh a deceitfull worke by sowing of iniquitie and therefore shall bee deceiued in his reward but the godly worketh a faithfull worke by sowing of righteousnesse and therefore shall receiue a sure reward Doct. 1 Vngodly men shall bee sure to finde their sinnes more dangerous and hurtfull then they looked for Their familiar friend whom they loue so deerely and make so much of which is most in their mouthes in their hearts and in all their waies it will surely shew them a slipperie tricke at the last Saint Paul can say as much to this point as any man by the experience he had of it Few had neerer acquaintance with it then hee at the beginning and none had a greater breach with it in the ende then hee And then he keepeth no counsell but telleth all that hee found and God auerreth all that he telleth that sinne had deceiued him and Rom. 7. 11. slaine him Reasons 1 First it putteth them in vaine hope to effect many exploites which they can neuer bring to passe but al their indeuours recoile vpon themselues How many stones did Saul cast vp to braine Dauid which all lighted on his owne pate How small a matter did Haman thinke it to kill Mordecay yea to destroy all the Iewes which fell on his owne person with his familie and other friends How sure were trayterous Papists and vndoubtedly affured to blow vp the Parliament and all estates of the kingdome and yet of themselues diuers were blowne vp to the gallows and all the rest vnlesse they repent are likely to be blowne downe to hell Secondly they dreame of a greater felicitie and happines in their sinfull courses then euer they can attaine vnto When Abimelech was aspiring to the kingdome when hee was perswading the Sichemites when hee was murdering his brethren and making them out of the way what did he once thinke of but of cap and knee of honor peace safetie He had concluded that there would bee no molestation and trouble no breach of couenant and disloyaltie at least no perill of life especially by the hand of a woman that all his authoritie should bee brought to such an ebbe as onely to haue power remaining to commaund his page to runne him through with his sword The fit and passion of distemper that Ahab fell into when Naboth denied him his vineyard declareth euidentlie how happie a man hee made reckoning to be when he should get it And yet the occurrents which fell out at his taking of possession ouerturned all his happinesse He intruded himselfe thereinto with iolity and mirth but Elijah sent him out againe with heauinesse and griefe They presume of secresie that their shameful facts shall be hidden and neuer brought to light whereas they cannot possiblie be concealed For God himselfe doth see and obserue them and who shall forbid him to reueile and discouer them Adam was away when Caine slew his brother and Eue was not there and Abel was made sure enough for complaining and Caine himselfe was silent enough from boasting of it and no bodie else was in the fields either to see Caine striking or to heare Abel crying and yet out it came and knowne it is and euery man can speake of it Gehesi made not all the town of his counsell whē he followed Naaman for the monie he asked not his maister leaue to goe after him nor made report of his dealing and successe afterward and yet Elisha could tell him and hath declared to vs and all others whither he went and how hee speed and what his intent was in the disposing of his monie namely to buy oliues and vineyards and sheepe and oxen and men-seruants and maid-seruants and to become a great man What should wee speake of the plotting of Ananiah and Sapphira and of Dauids adultery and murder which were so closely contriued as they imagined that neuer any man should haue had intelligence of them Fourthly they haue taken securitie for impunitie Either they hope to escape all punishment or else that it will be so light that they may easily beare it or so short that they shall quickelie passe thorough it Whereas the Law of God threatneth the contrarie That the Lord will make their plagues wonderfull euen great plagues Deut. 28. 59. and of long continuance and sore diseases of long durance And if they will appeale from threatnings to promises from the Law to the Gospell from Moses to Christ let them heare the sentence that Christ passeth vpon such manner of persons They shall goe into hell into the fire that neuer shall be quenched Where their worme Mark 9. 44. dieth not and the fire neuer goeth out Fiftly they haue conditioned and indented with sinne before they entered into the grosse practise of it that they would leaue it againe after a time and so by repentance preuent both the shame and punishment But they know not that all sinfulnesse is craftie and cruell when it hath them it will hold them and that fast by the heart and keepe them in perpetuall bondage and thraldome They may with as good safetie drink vp strong poison and prescribe it a measure how farre it shall worke or cast themselues into the raging sea with limitation how deepe they will sinke and how long they will make their stay there All the seruants of sin and Satan are chained vp in prison and not at libertie to depart at their owne wils for the will it selfe is kept in hold and neuer released before the Lord with a forcible hand of grace doe deliuer it Vse 1 Instruction not to suffer our selues to be abused by such a cousening companion If a shifter should carrie about a pack of counterfeite wares it were a poynt of wisedome to refuse to buie of him especially if they were infections and such as would indanger our houses with the pestilence Now there is not vnder heauen any Conicatcher that liueth so much by his wit as sinne and wickednes doth by wiles which doth not defraude men of their money but of their saluation which bringeth not plaguie stuffe to kill the bodie onely but most pernicious corruptions to destroy both soule and bodie for euer And sith the workes of iniquitie be all so deceitfull let vs hearken to the words of God and the counsell of godly men which we shall be sure to finde very faithfull The perswasion of Satan seemed more plausible to Eue than did the commandement of the Lord but she had escaped the venome and poison of Satans perswasion if she would haue giuen heed to the Lords commandement The note of wilfull vnchast persons in their miserie will be the song of all other sinners that refuse to receiue admonition How haue I hated instruction and mine heart despised correction and haue Pro. 5. 12. 13. not obeyed the voice of them that taught me nor inclined mine eare to them that instructed me
Within a little space I am in all euill in the midst of the congregation and assemblie Reproofe of them that vndertake the defence of subtill sinne that offer themselues to be compurgatours for her if she say that she is honest and vpright they will sweare they thinke it true What euill is there of Idolatrie superstition swearing Sabbath-breaking crueltie wantonnes yea abominable whoredome pride and riot but it shall haue proctors to pleade for it and giue countenance to it And most commonly they are the men that of all others euery way for soule and bodie for substance and credit haue been most plagued by her Her craftines hath so inchanted them that by her vsage she hath gotten their harts for euer Their wits their tongues their pennes their practise of life and all shall be altogether for her against God and his word against all godly men against all ciuill men against their owne estimation and state comfort and saluation Doct. 2 God is a sure paimaster to all that labour faithfully in his seruice Though their strength bee not great nor their worke very much yet if their desires be sound and their endeuours vpright their recompence will also bee certaine The Prophet Azariah knew that he spake aswell to posteritie as to those of his owne age and as truly to Gods people as to King Asa and his people Be strong and let not your hands be faint for your worke shall haue a 2. Chro. 15. 17. reward Reasons 1 First the couenant is plaine and without all doubtfulnes there is no equiuocation in it there is no mentall reseruation to peruert the meaning of it Secondly the couenant maker is absolutely perfect and euery way all sufficient His wisedome foreseeth what things are fit to promise his truth doth binde him to doe all that is promised his mercie doth moue him to doe more than he promiseth and his power doth serue him to performe whatsoeuer his wisedome seeth meete his truth hath vndertaken or his mercie willeth vnto his seruants Vse 1 Instigation to shew all diligence in doing good and let no time slip away without some fruitfull exercise Of men some hire their workfolks by the yeere some by the half yeere some by the moneth some by the week and some by the day but God giueth vs wages for euery minutes worke for euery moments worke for euery gracious speech for euery holy thought for imployment in our beds for patience in our sicknes for good vsage of recreations there is no season no state nor place wherein a good man may not be well occupied for the increase of his wages The same reason doth S. Paul vse to incite the Corinthians and all other godly Christians to bee very laborious and painfull in all good seruices continually seeing there will be a resurrection and a retribution to euery man according to their waies Therefore my beloued brethren saith he be ye stedfast vnmoueable abundant alway 1. Cor. 15. 58. in the worke of the Lord forasmuch as ye know that your labour is not in vaine in the Lord. Incouragement to patience though we seeme not to haue present pay for our obedience Our wages is in a sure hand and will not faile to be yeelded vnto vs when our neede requireth it or any vse may bee made of it for our best aduantage Our wages is better than ordinarie the whole crop that we sow is giuen vs for our labour and therefore let vs not be too hastie to reape it before it bee readie Good Farmers indeede pay the ploughmen sooner than the corne is ripe but cheaper thā the corne is worth whereas God bestoweth freely vpon his labourers all that they haue sowen it is their owne and therefore let them tarrie till haruest and they shall finde their hire will farre surmount their trauels This is the ground of the Apostles perswasion to the Galathians Let vs not be wearie of well doing for in due season we shall reape if we faint not Gal. 6. 9. Verse 19. So righteousnesse leadeth to life and he that followeth euill seeketh his owne death THis verse is inferred vpon the former by way of explication to shew what he meant by the deceiueable worke of the wicked and the sure wages of the righteous And first he beginneth with the latter according to the manner of the Hebrewes declaring that life vnderstanding thereby immortalitie and all the blessednes annexed vnto it is that sure reward which all godly men may vndoubtedly expect and destruction both of soule and bodie eternally is the ende whereunto the deceitfull worke will bring wicked men which do so much deceiue themselues by a greedie desire of satisfying their sinfull lusts Doct. 1 The Lord hath not onely appointed a certaine reward but a precious for his seruants Nothing can be better then such a happie life and such a happie life as he deemeth nothing to good for them to enioy Hereof the Apostle speaketh to the Romans The wages of sinne is death but the gift of God is euerlasting life through Iesus Christ. Rom. 6. 23. Reasons 1 This is to set forth the bountie and superabundant munificence of God the father that the riches of his loue and goodnes may be magnified aboue all creatures Hee putteth into the hearts and power of sinfull men to giue gold and siluer to giue iewels and treasure to giue lands and liuings to giue titles and dignities to giue crownes and kingdoms but neither men nor Angels could euer giue life to any or keepe their owne by their owne power the liuing Lord and eternall God is he that maketh all his Saints as well in heauen as in earth to liue eternally Secondly the Lord Iesus our Sauiour hath by his dying killed death and bought life and by his resurrection triumphed ouer death and won life for euery one of his members yea he himselfe is the life of his people which beleeue in him who maketh them partakers by an euerlasting communion with him of his owne life He layd it downe for them and tooke it vp againe for them and imparts it vnto them it is as possible for him to perish as them and the whole Deitie as him Thirdly the seed of grace whereby the sonnes of God are regenerate is an immortall seede as S. Peter calleth it and of the nature of the father that begetteth them and therefore they must 1. Pet. 23. needes receiue life and retaine life and neuer after bee depriued of it Fourthly without this life the children of God were in no better case then other creatures For either they should bee subiect to eternall death which is the condition of the wicked reprobats or else be extinct and abolished with a finall dissolution which is the state of vnreasonable beasts Vse 1 Instruction to labour for righteousnesse and preciously to account of it since it procureth so precious a reward to vs and that from the fauour and kindnesse of our gracious God Hee that
if we loue our selues our life and saluation that we flie from euill and follow it not for it will follow vs too fast We shall goe no whither whiles wee carrie this sinfull flesh about vs but it will be at our heeles yea in our hands and heads and harts and whole soule and bodie Euen the best may say as Paul did I finde that when I would doe good euill is present with me Rom. 7. 21. But much more is it present when we are not so well disposed though indeede it be not then so easily destroyed and therefore since it will intrude it selfe vpon vs against our willes let not vs play the parts of the wicked to take Satans place and become tempters of our selues Terror for the workers of iniquitie which bestow great paines to doe themselues great hurt which will not bee stopped from the seruice of sinne and therefore cannot be staied from the punishment thereof What doe they else but fall into phranticke passion of desperate persons which seeke all opportunities to murther themselues They make euery delight and pleasure a corde to strangle themselues with euery lust a knife to cut their owne throates euery commoditie a well to leape into their meate and drinke to be a poyson to their soules and hurtfull to their bodies by surfeiting and drunkennes and such like abuses Verse 20. They that are of a froward heart are abomination to the Lord but they that are vpright in their way are his delight BY froward in heart he meaneth not onely such as are inclined to anger and bitternesse which are of a crabbed sowre and churlish disposition but all that are wilfull in any sinfull course though with neuer so great mirth and laughter Yea many times excessiue pleasure and sporting and merriment with good fellowship as men account it is the very subiect of their frowardnes and that which they so obstinately stand in And though they pretend reason for their doing and seeme smoothly to defend it without peruersenes yet the heart being setled in resolution of it owne purpose the Lord taketh notice of it and therefore abhorreth them for the present and will make his iudgements to manifest his detestation of them hereafter But they that are vpright in their way and heart as the other are froward in heart and behauiour are greatly beloued of God now shall more fully see and feele and enioy the comfort and happinesse of his fauour in time to come Doct. 1 Whosoeuer is giuen to frowardnes is wholly voide of vprightnes A sincere hearted Christian may through infirmitie fall into a fit of frowardnes for a time as Asa did when he cast the Prophet into prison for reprouing his sinne but to haue the habite of it to be froward is opposed as contrarie to being vpright So were the qualities one set against another in the third verse of this chapter The vprightnes of the iust shall guide them but the frowardnes of the transgressors shall destroy them So are the persons contrarily dealt with as contraries by the testimonie of Dauid With the vpright man thou wilt shew thy selfe vpright with the pure thou wilt shew thy selfe pure and with the froward thou wilt set thy selfe to wrestle Psal 18. 25. 26. Reasons 1 First the vpright man hath a respect to all the Commandements of God with desire and endeuour to keepe them as Dauid professeth of himselfe All his lawes were before me and I did not cast away his commandements from me So was I vpright with him and haue kept me from my wickednesse Psal 18. 22. 23. Whereas the froward person doth either reiect the whole law of God or else retaineth yea maintaineth at least some one sinne wittingly because he may know and willingly because hee refuseth to obey against some one commandement Secondly they which are vpright doe ground their actions and waies vpon arguments and reasons and therefore they striue to haue them as plaine and sound as may be and they which are froward doe ground their reasons and arguments vpon their waies and actions and therfore they labour to haue them as craftie and subtill as may be Thirdly they which are vpright will desire to haue the truth reueiled to them and yeeld to it when it appeareth and loue them the better that shall informe them in it And they which are froward will desire to haue the truth suppressed and contend against it though it bee manifest and like them the worse that shall shew it vnto them Vse Instruction not to giue too much credit to froward men nor too large a testimonie of them If wee see that they will not bee brought to a Christian conuersation without we may know also that they haue an vnchristian conscience within for their heart is neuer better than they are willing their waies should bee And why then should we esteeme them to be men of plaine meaning when God himselfe telleth vs that there is no plaine meaning in them Why should we praise them whom he doth discommend why should we cleere them whom he conuinceth why should we iustifie them whom he condemneth And yet it is a fault though much against pietie that carrieth a great colour and glosse of loue and charitie He is a very honest man say they but yet giuen to gaming too much no man can disswade him from it It is his only fault saith another that he is a great swearer and cannot be brought to leaue it He is a right good man saith a third and euery way deserueth praise sauing that hee is no bodie at Church he cannot abide those sermons and Preachers say all what they can he is still at defiance with them all and so they as much as in them is stand for them that go about to trauerse their inditement against the Lord and all his faithfull Ministers Doct. 2 The loue of God is not according to that which men haue of outward things but to that which they are in hart and behauiour Many froward men are great in the world and yet are all gentlie abhorred of him and most vpright men are of the meaner sort and yet nothing the lesse in his fauour And this is Dauids meaning when he saith The Lord will trie the righteous but the Psal 11. 5. wicked and him that loueth iniquitie doth his soule hate The righteous are his gold and therefore he will refine them vntill they bee perfectly purged from al drosse yet he loueth them as well in the fornace as in the treasurie but as for the vngodly howsoeuer hee seeme to spare them yet he doth not like them and though the might of his hand bee not yet vpon them yet the hatred of his heart is strongly against them Reasons 1 The righteous stand before him in the merits and glorious righteousnesse of Iesus Christ he is his welbeloued sonne and in Matth. 3. 17. him he is well pleased with all his members and the froward and wicked stand in
beginning of the world stood and continued in the state wherein they were first made that depriuation which is in the nature of any of them proceeded not from themselues but from the fall of man which hath not only deformed himselfe but distempered euerie thing about him and the cause why they haue not knowledge and vnderstanding is that they are not capable of it but wicked men are wholy degenerated from their originall excellencie and haue defaced the image of God in their owne soules They haue lost their iustice and fallen to vnrighteousnesse they are depriued of holines and become prophane all sound vnderstanding is gone and nothing is in them but ignorance of Gods holie will and of the mysteries of saluation And therefore Ieremy saith that euery man is a beast by his owne knowledge And Ierem. 10. Zophar in the booke of Iob proceedeth further and sheweth what kind of beast he is most like Vaine men saith hee would bee wise Iob 11. 12. though man borne that is in his owne estate not regenerate is like a wild asse colt Secondly euery dumbe creature according to his kinde performeth the will of God without any resistance Whereas wicked men rebelliouslie doe striue against their maker and contemptuously transgresse his commaundements Thirdly the vile estate and miserable condition of gracelesse men how great soeuer doth make it appeare that the Lord preferreth them not before contemptible beasts because at the least their end will be as bad as the worst of theirs And this doth God himselfe declare in the Psalmes Like sheepe they lye in the graue Psal 49. 14. 20 death deuoureth them Man is in honour and vnderstandeth not he is like to beasts that perish They lie in their graues as the carcases of rotten sheepe in a ditch and death maketh a pray both of their soules and bodies as crowes and kites and rauens and dogs do feede vpon carrions Vse 1 Instruction not to satisfie our selues in this that hauing speech and reason we go beyond all fishes birds beasts and all creeping things vnlesse also by grace and spirituall gifts we goe beyond all vnregenerate men To acknowledge with thankfulnesse the great fauour and goodnes of God towards vs when hee hath transformed vs into the shape of Christians and the Image of his owne sonne that we may be acceptable to him Doct. 2 Neither beautie nor other outward gifts doe any good to the owners that are destitute of wisedome All ornaments can neuer make a foole to be comely no more then a silken coate can make an Ape to be manly or a sweete bath can make a blacke Moore beautifull If wisedome be wanting we may truely say with Salomon Vanitie of vanities and all is vanitie Eccl. 1. 2. Reasons 2 First the person of the man commendeth all outward things and onely grace and wisedome make his person commendable And in this sense it is said in the booke of Ecclesiastes that it is the wisedome of a man that doth make his face to shine Nothing but sound vnderstanding and holy behauiour can possibly make either Eccl. 8. 1. man or woman to be estimable and worthie to bee looked on It is as truly to bee affirmed of one sexe as another and no lesse of one state than of another that fauour is deceit and beautie is vanitie but a woman that feareth the Lord she shall be praised Prou. 31. Secondly through want of wisedome the good gifts of God be defaced as the swine would not spare to bring the iewell with her into a filthie puddle or to wallow with it in the most loathsome mire and so they are the lesse esteemed in better men which are worthily adorned with them Thirdly in this case they peruert them vsually to the hurt of others as beautie is made a snare to entangle mens eyes and affections wealth and power bee weapons of oppression wit and policie be nets for fraude and deceite fine speech and elocution be calles to allure men to the hurt of their soules and estates And the same is verified of many things which Salomon speaketh of one As a thorne standing vp in the hand of drunkards so is a parable Prou. 26. 9. in the mouth of fooles A drunken companion with a thorne or goade in his hand doth sometimes prick and pierce himselfe and sometimes hurt them that bee neere about him and so standeth the case with sinners that can speake wittily and yet want a sober heart to guide their tongues christianly they wound their owne soules and depraue good causes and set a colour vpon sinne and much traduce the names of many blamelesse persons Fourthly themselues of all others are in most perill and like to receiue the greatest hurt by these meanes Pride hath a doore set open to it for free accesse to the heart where there is any externall excellencie without internall sanctitie And Shame hath a way prepared for it to follow after when they haue great things for many mens eyes to looke vpon and little discretion to vse and manage them Nothing is more behouefull for a foole than to be obscure in the darke that his follie shame him not in the light How much better had it been for Abshalom Achitophel Adonijah Ieroboam and Achab with others of like state and behauiour if they had been deformed in bodie and weake in capacitie and meane in condition than to haue been so conspicuous and of such grert note and now to be so contemptible and of such great infamie Vse 1 Instruction that sithence wisedome and grace do giue honour and life and good effect to all the inferiour gifts of God which are but temporarie and not euerlasting that therefore before all the rest wee should most labour for wisedome and grace If other things be alreadie bestowed vpon vs seeke to obtaine and increase these heauenly ornaments to giue a lustre to the naturall gifts wherewith the Lord hath qualified vs and to season our outward possessions to our vse and comfort Wisedome saith Salomon is good with an inheritance and excellent to them which see the Eccl. 7. 13. Sunne His meaning is not that wisedome is good to them onely that haue inheritances but that it is good yea necessarie for them which haue inheritances to get wisedome that will make their possessions good and that will help them to the good vse of their possessions And so wisedome is good with strength wisedome is good with wit wisedom is good with gentrie wisedome is good with dignitie and wisedom is good with beautie It doubleth the greatnes and value of euery good blessing that God bestoweth Dauids victories and power bee renowmed by wisedome Salomons glorious kingdome is made memorable by wisedome and so is the prosperitie of Iob and Abraham and so is the aduancement of Ioseph and Daniel and so is the beautie of Hester and Sara Vse Reproofe of them that bee afraide of nothing so much as of grace and
marked out to be hewen down for fire wood But worse are they Matth. 3. 10. by farre and in more dangerous case that bring foorth too much fruite but it is of the flesh and to the flesh works of pride works of crueltie cursed blasphemie and swearing notorious riot and vnthriftines drunkennes filthines contempt of Magistrates contempt of Ministers contempt of preaching and malice against all godly Christians Their vine is the vine of Sodom and of the Deut. 32. 32. 33. vincs of Gomorah their grapes are grapes of gall their clusters be bitter Their wine is the poison of dragons and the cruell gall of aspes Reproofe of them that make lesse account of these trees of life than of a thornic hedge than of nettles than of most vnsauourie weedes than of plants that bring foorth deadly poison They distaste no men so much as good men and the better they are the worse they like them Ieremy came and offered his fruit to a people that stood in great neede to eate of the tree of life for they were readie to perish with death But they practised to abolish that fruit which was offered for their preseruation and to take away his life which sought to saue theirs For so hath the Lord declared their conspiracie Let vs destroy the tree with the fruit thereof Ierem. 11. 19. and cut him out of the land of the liuing that his name may be no more in memorie Which almost of all the Prophets sped better How much more fauourably was Paul dealt with And especially Christ Iesus the very tree of life and Lord of life and life it selfe whom all the rest did but resemble His perfect fruit they trampled on laboured to dig him vp by the roote And so they dealt still with his messengers and seruants not making vse of their companie but abhorring it not desiring to be partakers of their knowledge and wisedome and other graces but to suppresse them Doct. 2 He that winneth soules is wise c. It is the note of a wise man to shew mercie to mens soules Fooles cannot easily finde out the maladie of sinne fooles faile of all experience of good medicines that may cure a sinfull heart fooles feele not the burthen of their owne iniquities and therefore cannot be compassionate towards others for theirs Only wisedome doth shew the disease and the remedie and moueth mens hearts in pitie to helpe them that are infected with it That which Salomon professeth to bee true of himselfe is also verified of euery good man in his measure The more wise Ecclesiastes was the more he taught the people Eccle. 12. 9. knowledge And to conuert it the other way the more any man teacheth the people knowledge the more wise he is Reasons 1 First he performeth an acceptable seruice to God which no foole can euer doe He is a diligent and profitable husbandman for seeding weeding and haruest worke He is a valiant and skilfull souldier to discomfit Satan his strongest enemie to winne his holds from him and to rescue his spoyle and captiues out of his hand Yea not onely to set his prisoners at libertie but to winne away the hearts of his owne souldiers that they shal both forsake him and set themselues in battell against him Secondly he is very prouident for his owne good and prepareth a blessed reward for himselfe against the appearance of Iesus Christ And of such men and of that state speaketh the Prophet Daniel They that make men wise shall shine as the brightnes of the firmament and they that turne many to righteousnes shall shine Dan. 12. 3. as the starres for euer and euer Vse 1 Incouragement to gaine mens soules to God and saluation to mens soules though we should lose that liking and fauour which was wont to be shewed to our selues What though wee be tearmed busie fooles for our labour doth not God cleere vs and say that we are wise men and well exercised What though wee bee censured for sillie creatures that make our friends to be our foes doth not God commend vs for our good prouidence in making him to be our friend What though wee draw vpon our selues contempt displeasure and persecution from wicked persons for the present doth not God tell vs that wee shall obtaine glorie and fauour and peace at his hands for euermore hereafter The godly esteeme vs to be wise the holy Scriptures pronounce vs to be wise our reward in time will shew vs to be wise and shall the reproch of foolish men discourage vs from our wisedome Terror for them that corrupt mens soules and labour with all their might to keepe men from comming to God It is a blessed calling to be a fisher for God as Peter was and to catch men with the net of the word but of all trades it is the worst to fish for Satans turne and to kill men with the baites of sinne Therefore is the case of the diuell the most miserable of all creatures because he hath done more mischiefe this way than all the rest And that causeth the Lord so grieuously to threaten the false Prophets that kept men from repentance and the false Apostles that hindred the worke of the Gospell and Elymas and any that haue sought to peruert mens hearts or behauiour It is not safe to depraue the Ministerie to weaken the power of it It is not safe to intice men to Poperie and superstition It is not safe to perswade men to prophanenesse and neglect of Gods worship If the naturall Serpent being but a beast was so plagued for being an instrument of Satan vnknowingly and without desire to bring the woman into sinne what shall become of them that applie their wit and tongue and heart and whatsoeuer they can to doe him seruice herein Verse 31. Behold the righteous shall be recompensed on earth how much more the wicked and the sinner THe matter which he is about to speake of is both certaine and weightie and such as concerneth euery man to looke to in regard of his owne case and therefore he prefixeth this word Behold to moue all to a serious consideration of that which is to be said And that is first touching the godly that they must bee corrected for their faults when they offend euen in such manner and measure as holdeth some proportion with their offences though not in equalitie for then who should be able to abide it The word recompense therefore in this place is not taken for reuengement or punishment proceeding from Gods indignation but a louing chastisement though it be sharper according to the threatning of parents to their children whom they be farre from hating or hurting I will surely pay you for this And that it should appeare that nothing is intended against them for the perill of their euerlasting state there is a limitation annexed that it is to be only in the earth Next he sheweth the condition of the wicked that if the righteous scape
Good man which setteth his heart to deuise of goodnes and performeth the same in practise getteth fauour of the Lord that is inioyeth the assurance and comfort of his louing kindnesse in his soule and the good effects thereof both in soule and bodie and euerie other way But a man of wicked imaginations c. It is the description of a wicked man by a periphrasis that he is as it were made of sinfull thoughts and purposes and is in the midst of them A good man may sometimes haue euill imaginations as Dauid had to destroy the whole house of Nabal but it was the imagination of the man and he was not a man of such imaginations Hee will condemne c The displeasure of God against him is declared by the effect hee will conuince him and find him guiltie that is passe sentence vpon him and cause execution to bee done accordingly Thus then standeth the opposition A good man of godly meditations getteth fauour of the Lord who therefore will saue him but an euill man of wicked imaginations incurreth the displeasure of the Lord who therefore will condemne him Doct. 1 A man can no way be made so happie as by beeing in Gods fauour If any other thing were better then this it would here be named for his purpose is to promise and performe the best Good men doe set their wits on worke to finde the way whereby they may most please him and hee doth set his wisedome on work to frame a recompence that may best pleasure them What account Dauid and others made of the fauour of God is shewed in diuers places of the Psalmes as when they breake out so earnestly into prayer and redouble their petition Turne vs againe O Lord God of hosts cause thy face to shine vpon vs and wee shall be saued That is helpe vs out of our captiuitie restore vs to Psal 80. 19. the place and meanes of thy worship let vs feele the testimonies of thy loue and our state will be blessed and happie So where the same is acknowledged with thankfulnesse Thy louing kindnes is better then life therefore my lippes shall praise thee Neither is this Psal 63. 3. onely Dauids testimonie or feeling or estimation of Gods loue towards him but many others haue made such precious account thereof as that they indured the losse of all their substance and libertie and life it selfe and that with bitter paines and torment rather then they would doe any thing that might moue the Lord Heb. 11. 36. 37 to be angrie with them Reasons 1 First in regard of the rarenes of it it is a flower which groweth only in Gods owne garden It is a priuiledge and freedome peculiar and proper to the children of God the Lord neuer giueth good countenance to a wicked person his anger is euermore towards sinners whereas in all earthly things they are commoners with vs and commonly haue the greater share It is therefore the more precious because it is but for few and those thereby both made and declared to bee excellent hauing no vnworthie person of their companie to disgrace them Secondly in regard of the continuance of it it is not worne out by time it vanisheth not away it is neuer taken from them vpon whom it is bestowed Their faults may cause it to bee hid from them for a season as Dauid felt by wofull experience when he had committed that grieuous sinne of murder and adulterie but lost it cannot be nor long concealed for it will worke in them the grace of humiliation that they may behold it to their ioy and comfort Thirdly in regard of those singular good effects where with it is alwaies accompanied what is desireable here in this world that it will not yeeld vnto vs And what happinesse is there in the world to come that it will not aduance vs vnto Defence from enemies and safety from dangers euery creature seeketh after and this doth Gods goodnesse bring to euery one that is godly Thou Lord saith Dauid wilt blesse the righteous Psal 5. 12. and with fauour wilt compasse him as with a shield Gladnesse of heart and comfort is that which euery man much affecteth and this the loue and fauour of God doth minister to all those that be partakers of it And this doth Dauid also professe himselfe to haue experience of and therefore preferreth the louing countenance of the Lord before all the commodities and pleasures which worldly men so much long after Many say who will shew vs any good but Lord lift vp the light of thy countenance Psal 4. 6. 7. vpon vs. Thou hast giuen me more ioy of heart then they haue had when their wheate and their wine did abound It is needelesse to reckon vp other things sithence the sufficiencie of al good things is inferred by these otherwise there were not so much safetie neither would there be so great ioy and gladnesse Vse 1 Instruction that our cheefe care and indeuour be to please the Lord seeing that so great a benefit proceedeth from it Euery one of his seruants hath great wages in hand if hee had nothing else but his Masters good will It is said of all others that men cannot liue by their faire speeches and good countenance but let God looke cheerefully vpon vs and speake comfortablie to vs and sure we are that we are in no want Our present pay is better prefermēt then any mortall creature can raise vs vp to though he were the most mightie monarch on the earth besides all that remaineth for the time to come especially when wee shall haue so neere accesse to the presence of our heauenly father wherein is the fulnesse of ioy and at whose right hand there are pleasures for Psal 16. 11. euer more Consolation to them that haue receiued vndoubted testimonies of the fauour of God Blessed are they presently though men discerne not how happie they are made by it but more blessed shall all the world behold them to be at that great day and glorious appearance of our Lord Iesus Christ The consideration of the terror that will be at that time made S. Paul himselfe to labour that both in life and death hee might bee acceptable to 2. Cor. 5. 9. him as knowing that most fearefull is their state whom hee shall then be displeased with and thrise happie beyond all that mortall mans thought can comprehend to whom hee then shall declare his kindnes But in the meane time say some they bee maligned and molested more then any and none haue so many enemies as they But who knoweth whether Gods fauour may not make men fauourable to thē It is said that whē the waies of a man please the Lord he will make also his enemies at peace with him Prou. 16. 7. Or if they be implacable and mightie also yet this is the comfort of the faithfull that God himselfe will ouerliue them and his might will ouermatch them and his louing
none much lesse to be fierce and churlish and boisterous to them that are good But if they bee yoked with those of the other sort their miserie is a good motiue to send them to God to seeke his helpe and more to labour to please him themselues that he may make their wiues to be better vnto them For if it be in his hand before marriage to make them godly and to prepare them for his seruants it is as much also in his power to conuert them afterwards which if he doe not yet they shall haue more strength to beare the burden with greater ease Reproofe of their sinne and follie that like nothing lesse nor labour against any thing so much as to haue their wiues to bee religious and godly They more hate pietie and grace then they loue beautie and wealth and would sooner chuse one of no substance then of great goodnes But indeede they are not driuen to that extremity it is no difficult matter to many that haue great riches to be of little sanctification and therefore they haue their desires double satisfied in getting wealth wickednes together How many doe we daily see that withhold their wiues from all good meanes of godlines that disswade them discourage them and sometimes by strong hand restraine them from comming to the preaching of Gods holy word whereby their soules might be instructed How many teach their wiues pride and straine themselues beyond their abilitie to maintaine them in garishnes How many doe bring their wiues into such company and to such exercises as infect their eyes and eares and tongues and heart and euery sense with lust and wantonnesse Is it not righteous from God that these husbands should bee plagued with the lauishnes and stubbernesse and whorishnesse of their wiues which haue so poysoned their soules and drawne them to such lewde and sinfull behauiour Verse 5. The thoughts of the iust are right but the counsels of the wicked are deceit GOdly men are not altogether voide of thoughts that are not right and allowable sometimes Sathan casteth in matter to turne them out of the right course sometimes their owne flesh will play it part and stirre vp desires of commoditie and praise and pleasures and such like in them but these are as the muddines that may be for a time in a good fountaine that is troubled these they allow not these they resist and iudge themselues for and therefore God taketh notice only of those that are good tending to his seruice and glorie their owne saluation and the benefite of their brethren On the other side the counsels of the wicked that is their deuises plots and purposes in themselues for they are here rather the worke of the mind then of the tongue and opposed to the thoughts of the godly are deceit tending either to the circumvention and wronging of others or to the cloaking and hiding of their owne sinfulnesse Doct. The godly differ as much from the wicked in inward cogitations and purposes as in outward conuersation and practise At the first creation man was made to excell the bruite beasts more by the reason and gifts of the soule then by the fashion and shape of the bodie and at the second a Christian is made to excell sinfull men more by the holinesse and working of the soule then by the actions and workes of the bodie This caused the Apostle S. Paul to vrge the Ephesians with so earnest an asseueration and attestation that hereby they should cleere their regeneration vnfalliblie and put it out of all doubt and question This I say and Ephes 4. 17. testifie in the Lord that yee henceforth walke not as other Gentiles walke in vanitie of their mind hauing their cogitations darkned c. And Isaiah commeth to speake of some specials and sheweth what a contrarietie there is betweene their thoughts and meditations The heart saith he of the niggard will worke iniquitie he deuiseth euill counsels to vndoe the poore with lying words but the liberall man will deuise of liberall things and will continue his liberality Isa 32. 6. 7. 8. Reasons 1 First the one sort are led by the word and spirit of God and therefore will thinke of such things as they worke in them and perswade them vnto the other are led by the flesh and Sathan and therefore will thinke of such things as they suggest Secondly the hearts of the one are replenished with Christian loue and therefore they will meditate how they may best exercise it in doing good and the other are possest with selfe-loue and they will deuise how they may serue their owne turnes though with neuer so much hurt and mischiefe Thirdly the treasures of the one are in heauen and therefore their hearts are there and their thoughts are taken vp about heauenly things and the happines of the other is in earth and sinne and therefore they are alwaies pondring of earthly and sinfull matters Fourthly the heart and purpose is the roote from whence the actions spring and receiue their life and therfore good men could not performe so many good seruices and haue them so well accepted of God and the wicked would not fall into so many foule sinnes and be so much hated of him vnlesse they had contrarie mindes and affections the godly holy and righteous and the wicked impious and deceitfull Vse 1 Instruction to examine and trie the state of our soules by this rule let ws consider not onely what we haue done and how men conceiue of vs but with what mind wee haue performed euery good dutie and how the Lord doth esteeme of vs. He trieth the raines he searcheth the heart hee looketh vpon the purposes and desires That which no creature seeth or taketh knowledge of he praiseth and rewardeth that which the world admireth and magnifieth he hateth and abhorreth So our Sauiour told the Pharises Yee are they which iustifie your selues before men but God Luk. 16. 15. knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God Reproofe of them that turne their hearts loose permitting their thoughts to straggle whithersoeuer they will at their pleasure and thinke it safe to satisfie themselues in filthie lusts in proud imaginations in bitter grudgings and in diuers idle vaine and foolish conceits It is accounted by many for a part of mans libertie that thought is free but they that take that libertie are brought into the most grieuous seruitude to become slaues and bondmen to those free thoughts Now if deceitfull counsels conuince men to bee euill as the Scripture saith they doe what can the Papists say for themselues why they should be reputed good Did euer any kinde of people lay their plots for greater mischiefes Did euer any seeke to act their purposes with greater falsehood and treacherie What fidelitie is to bee found in their words in their protestations in their solemne oathes They say many things which the purpose of not
the beginnig of the world to this day hath gained any thing by it but desperate madnes and vexation besides euerlasting damnation to come neither any one of his seruants of all the millions of millions that haue learned of him hath in any one thing bin the better by it but euery way vnutterablie the worse Consolation to the poore simple and harmelesse seruants of God against whom the euill is intended that it shall rebound vpon the authors and returne vpon the practisers and neuer light vpon them Many hearts are wishing their hurt many minds are musing how to worke it many tongues are consulting who shall doe it many hands are readie to execute it many mouthes insulting ouer them that shall suffer it and all this while the only watchman of Israel and the keeper of the Church doth laugh them to scorne He maketh their minds to mistake that which they looked at he maketh their hearts to bee filled with teares he maketh their tongues to bespeake their owne miserie he maketh their hands to be hurtfull to themselues and he maketh his people to sit safely in the midst of them And this is truely affirmed by Eliphaz and warranted by the spirit of God in the booke of Iob. He scattereth the deuises of the craftie so that their hands cannot accomplish that which they doe enterprise He taketh the wise Iob 5. 12. 13. in their craftinesse and the counsell of the wicked is made foolish They meete with darkenesse in the day time and grope at noone day as in the night But he saueth the poore from the sword from their mouth and from the hand of the violent man Doct. 2 But to the counsellers Holesome counsell is comfortable to them that giue it aswell as profitable to them that take it If the tongue perswade to that which is right and the heart agree with the perswasion of the tongue whatsoeuer successe his words doe find in others he is sure to finde ioy and gladnesse in his owne soule The same blessing which Dauid pronounced vpon Abigail for procuring of peace by her counsell the Lord doth promise and pronounce and will perfome to euery one whose affection and behauiour is like to Abigails Blessed saith hee bee 1. Sam. 25 33. thy counsell and blessed be thou which hast kept me this day from comming to shed bloud And our Sauiour extendeth it generallie to all that labour vprightly and in due manner to make peace saying Blessed are the peace makers for they shall be called the children of God Mat. 5. 9. Reasons 1 First no man can soundly seeke to reconcile man to God or one man to another or giue direction for his neighbours welfare vnlesse he himselfe be reconciled to God and peaceable towards men and haue Christian loue in his heart and those graces are neuer separated from holy comfort and gladnes For the same sappe that sendeth forth the one doth in like manner also yeeld the other as the Apostle testifieth The fruite of the spirit is loue ioy peace c. And in another place The kingdome of God is not Gal. 5. 22. Rom. 14. 17. meate and drinke but righteousnesse and peace and ioy in the holie Ghost If their counsell be imbraced and followed the good effect thereof with Gods blessing will minister cause of reioycing besides thankes and kindnesse which the parties holpen by their counsell will yeeld vnto them as Dauid to Abigail and Naaman to Elisha and the Iaylor and Lydia to Paul Act. 16. 17. 33. 34. Thirdly though their aduise bee reiected yet as Isaiah saith their reward is with the Lord and they shall bee glorious in his Isa 49. 4. 5. eyes And their faithfull dealing will bring them both comfort and praise as Ionathan found in seeking to pacifie his fathers displeasure vniustly kindled against Dauid Vse Instruction to moue vs to be frequent and diligent in so good a seruice whereof there is so much neede and opportunitie of imployment for worke may be had euery where and so good a recompence for our trauell as ioy is and therefore Gods fauour and therefore Gods blessing with eternall glorie And what though there be oppositions against vs as all faithfull peace-makers shall meete froward persons that will bee vnpeaceable yet if the God of peace be at peace with vs and protector of vs what cause haue we to stand in any feare he would not promise vs ioy vnlesse he were resolued to performe it and he would not incourage vs to be ioyfull vnlesse our state were safe and happie And why then are we so timerous to speake when wee see dissension among equals contempt of superiours oppression of inferiours sinning against mens owne soules and warre against the Lord himselfe Is it because we would not giue offence It is an offence to be silent at the offences committed against God and the hurt that men doe to themselues and their neighbours Is it because we would auoide trouble and displeasure and keepe our selues from griefe and sorrow The way to doe that is to please God who can make them whose anger wee feare to fauour vs and be meanes of our peace and consolation But in counselling of peace we must looke to these things first that we be iustly called to deale in that particular case lest medling with the strife that Preu 26. 17. belongeth not vnto vs we be as one that taketh a dog by the eares Secondly that we make no attonement betweene wicked men in their wickednesse as Hester would not make Haman and Ashuerus friends when they were fallen out for how much concord had beene betweene Haman and the King so much discord would haue bin betweene the King and the Church So that in setting agreement betweene man and man it is good to set variance betweene a man and his sinne and to leaue sinfull men at variance whose reconciliation doth tend to the dishonour of God and the hurt of his people Vse Reproofe and terror of makebates which are counsellours of contention of sinfulnesse and wrong doing which shall be handled in a fitter place when we come to these words Without wood the fire is quenched and without a talebearer strife ceaseth Chap. 26. 20. In the meane time let them bee admonished that incense great men as Landlords and Magistrates and Maisters against their poore weake inferiours that liue vnder them The Lord will heare their cries and groanes not onely against the mightie ones that lay too heauie burdens vpon them but also against all those that haue been meanes and causers of it And be this remembred withall on both sides aswell on their part that bee so easily perswaded to rigour and crueltie as of theirs that moue them to it or incourage them in it that this aduise doth not onely imbitter them against their vnderlings who seeme to bee altogether in their power but also imboldeneth them against their maker who onely hath all power and soueraignetie ouer them Verse 21.
be talkatiue and exceede too farre in multiplying of words What though it be true that we say and so we know and are able to proue it Doth euery trueth befit euery time Should all men alwaies bee speaking all that they know It would bee a great meanes to hinder the increase of knowledge Some be talking when they haue more neede to heare some be teaching when they haue more neede to learne and many wrong themselues and them that are present in not giuing place to others that are more sufficient and better able to speake So did not Elihu he preferred his elders though not his betters before himselfe Hee would not open his mouth before his turne came and that he saw Iob and his three friends to Iob. 34. 4. 5. c. swerue out of the way on both hands Reproofe of those that destinate all their speehes and that in the ministerie of the Gospell to the setting forth of their owne praises It may truely be said of many that they preach not Christ so much as themselues contrarie to the faithfulnesse of Paul who preached not himselfe but the Lord Iesus Christ Their chiefe labour is not to win glory to God and men to saluation but credit to themselues and men to the admiration of their gifts and learning This they principallie aime at that all may be affected with their elocution that al may see the fruit of their wits that al may discerne of their skill in the tongues that al may witnes their paines in reading that all may wonder at their depth of iudgement If those be things that their hearts doe chiefly desire wee must conclude of them that their hearts doe publish foolishnes Verse 24. The hand of the diligent shall beare rule but the deceitfull shall be vnder tribute THe hand of the diligent that is diligent men who vse their hands or other members of their bodies or else their minds to some honest and profitable trauell according to their calling shall beare rule and attaine to some good place of estimation But idle persons whom want and other occasions draw to deceitfull courses to shift for themselues as wee haue shewed in the fourth verse of the tenth chapter shall be made vnderlings and brought into subiection and seruilitie Doct. They which are laborious and faithfull in meane places doe take the way to rise to an higher degree True it is that diuers attaine not to such greatnesse as others doe and yet be no lesse diligent then others are but the Lord maketh their inferioritie a step towards their heauenly aduancement and they are not without estimation in that low estate and God seeth their fruite to bee better and their comfort to bee more there than if they were raised vp to higher preferment Otherwise they that serue God in what place soeuer are sure to grow greater The Scripture proposeth examples hereof and sheweth how the point hath been verified in former ages Iacob at the first set himselfe to seruice and was at the commandement of an other man but at the last being painful and true he was able to keep seruants himselfe and other men were at his commandement Ioseph when hee came into Aegypt was bought and sold as a poore bondman but being faithfull in euery place that hee came into hee was promoted in euery place that hee came into When hee was a seruant when hee was a prisoner and especiallie when he was Prince Dauid had once the charge of a flocke of sheepe and thereof was not a little heedefull but afterwards hee had the leading of an armie of men and lastlie was exalted to the throne of a glorious kingdome Reasons 1 First promotion is from the Lord and hee setteth vp and putteth downe according to his owne will And therefore when he hath fitted men to authoritie by humbling them with labour he assigneth their places wherein they shall stand and by his providence preferreth them to the same some to bee Magistrates some to be Captaines some to be Ministers some to be Maisters some to bee Stewards some to haue one office and some another Secondly the hand of the diligent maketh rich and riches cause them that are wise and honest to be put into authoritie and imployed in the townes and places wherein they dwell or at least they grow to be housekeepers and beare rule in their owne families Thirdly painefulnesse with wisedome and faithfulnesse doth cause great personages to looke after them They entertaine them into seruice they put them in trust with their affaires they giue countenance vnto them and they many times are meanes of their rising and preferment And in this sense is that saying Thou seest that a diligent man in his businesse standeth before Kings and standeth not before the base sort Prou. 22. 29. Vse Reproofe of their follie that are ashamed and disdaine to take any paines vnlesse it be in seruing of sinne and lust and thereto they make themselues slaues and drudges And what is it that meaneth them to such nicenesse that they will not voutchsafe to put their hands to any worke or set their mindes to seeke for knowledge whereby they may bee fit for some good profession The feare of contempt the doubt that they shall bee little regarded if they applied themselues to such a base kinde of life It is not according to their birth and bringing vp to spend their time in labour or studie it will bee a hinderance to their preferment that they looke for But will they thus contrarie the word of God and crosse the trueth of his holy spirit Will they say that diligence doth make men contemptible when he saith the diligent hand shall beare rule will they say that idlenes doth bring men to promotion when he saith that the idle shall be vnder tribute He will as well crosse and contrarie them in their state and desires and make them feele his words to be true Who seeth not what beggerie and want and miserie they cast themselues into Are they not driuen to sell away and depart with that inheritance and patrimonie which their parents haue left them Are they not compelled to borrow and shift and to sincke deepely into debt And it is a true prouerbe that the borrower is seruant to the man that lendeth For further vse of this Prou. 22. 7. point see the fourth verse of the tenth chapter in the application of the second doctrine Verse 25. Heauines in the heart of a man doth bring it downe but a good word reioyceth it HEauines of heart that is such sorrowes or feares as are not godly and effects of faith but proceeding from infidelity or carnall respects especially being excessiue doth bring down the heart not humbling it kindely so as pride may be taken away but either filling it with discouragement or distemper against which the Prophet wrestled with sundry conflicts Why art thou cast down my soule and art vnquiet or tumultuous within me Psal 42. 5. Now withall
he prescribeth the remedie whereby this disease of hurtfull sorrow and pensiuenes may be cured and that is with good words For the comfortable speech of a friend but especially the holesome word of God declaring the remission of sinnes and the fauour of God expelleth the heauines of the heart and refresheth it with ioy and comfort Doct. Immoderate griefe doth turne men to great hurt and annoyance As fleshly mirth doth much corrupt mens minds and stirre them vp to vanitie so worldly sorrow doth greatly weaken their hearts and dull their spirits whereby they are hindred from the performance of many good duties And so much is meant in that place where it is said that by the sorrow of the heart the mind is Prou. 15. 13. heauie When Ioshua was inclining to too much feare and discomfort for the losse of his men at their going vp against Ai and the euill consequents that were likelie to follow the Lord would not suffer him to giue place thereunto saying Get thee vp wherefore Iosh 7. 10. liest thou thus vpon thy face He tooke notice and gaue a censure of this inward affection of his heart somewhat exceeding measure by the gesture of his bodie Reason 1 First the health and strength of the bodie is thereby impaired and the life it selfe is many times shortned by that meanes A ioyfull heart causeth good health but a sorrowfull mind drieth the bones Prou. 17. 22. It pearceth to that which is within and bringeth weakenesse vpon the strongest parts Secondly such as are oppressed with cares and griefe are made vnmeete for the seruices of God who indeede doth require feare but commaundeth likewise to reioyce with trembling Psal 2. 11. How can they call vpon God in any feruency when deadnes hath wholy possessed them How can they be thankefull and offer acceptable praises to God when they are voide of al ioy and cheerefulnesse And how can they attend vnto his word when their thoughts are altogether busied in the contemplation of their owne miserie The message was very comfortable which Moses brought to the Israelites in Aegypt when the Lord told them that he would deliuer them from the burdens and bondage of the Aegyptians and would take them for his people and be their God c. but it is said they harkened not to him for anguish of spirit and cruell bondage Exo. 6. 9. Thirdly it maketh men lesse diligent and profitable in their callings whether it be in their seuerall trades or in places of superioritie to gouerne or of inferioritie to obey Fourthly it bereaueth them of the benefite and comfort of any Christian societie wherein they are neither apt to doe good nor receiue good It taketh away their cheerefulnes it disableth their tongues of speaking fruitfully it stoppeth their eares from hearkning attentiuely their presence is not very delightfull to others and the companie of others is not much regarded of them Vse 1 Instruction 1. to preuent this worldy sorrow by preseruing of godly ioy and that is by keeping the peace of a good conscience with an vpright heart and holy behauiour either shunning of sinne that we runne not into it or soundly sorrowing for it when we haue committed it Looke how much innocencie and sinceritie any man hath so much comfort his heart shall inioy and according to the measure of guiltinesse there will bee an inward secret biting griefe and fearefulnesse When anguish and sorrow when feare and troubles assault vs so strongly that we cannot repell them let vs then obserue that holy counsell which God that can make it effectuall doth offer here in this place vnto vs and that is to haue a recourse to faithfull comforters He sendeth vs to them he incourageth vs to go he assureth vs of successe hee hath alwaies performed that neuer any was left vnholpen that sought helpe at his hand according to this his direction Elihu speaketh of this to Iob that when a man is striken with sorrow vpon his bed and griefe of his bones is sore so that his life causeth him to abhorre bread and his soule daintie meate that his flesh is consumed and his bones chatter and his soule draweth to the graue and his life to the buriers yet a faithfull Iob. 33. 19. c. messenger of God one of a thousand deliuering his message faithfullie from God will heale all this in them that giue credit to him and set them in as good case as euer they were before For God which can doe all things and formed all things hath vndertaken to giue such a blessing to the words of his seruants and chiefly them by whose ministerie he speaketh to his own people I create saith hee the fruite of the lips to bee peace peace that is true perpetual and most constant comfort vnto them that are far Isai 57. 19. off and to them that are neere for I will heale him Hereof the keeper of the prison whom Paul and Silas conuerted had happie experience Act. 16. 28. and thereby was preserued from destroying himselfe Hereof three thousand at once whom Peter conuerted had happie Act. 2. 37. experience being deliuered both from their feares and sinfulnesse To collect all good arguments whereby wee preuaile against our dread and sorrowes that grow from our afflictions and troubles As who imposeth them vpon vs but the Lord And to what end doth the Lord so impose them but in mercie and wisedome as a most skilfull and faithfull physition for our profit Haue not our betters endured more and yet were beloued and blessed of God both for the present and afterwards Haue not we deserued farre greater iudgements euen destruction it selfe and is it much if wee bee onely scourged so fauourablie with such small stripes of easie rodes by a louing father who doth prepare vs thereby to so great comfort and glorie Verse 26. The righteous is more excellent then his neighbour but the way of the wicked will deceiue them THe righteous that is euery godly man who hath attained to vprightnes though not to perfection of righteousnes is better then his neighbour is better beloued and graced of God and more esteemed of godly wise men and hath that in him which maketh him more commendable then any other that is vnrighteous and sinfull and so his way is answerable to his hope But the wicked desiring and seeking and expecting a more excellencie aboue others are notwithstanding contemptible and grow in time to be contemned and so their way deceiueth them Doct. Grace maketh good men to be the worthiest personages As they goe before all the vnregenerate in vertue so they go beyond them in honour and as they exceede them in pietie so they surmount them in excellencie The testimonie which the Prophet giueth of them to God himselfe by the inspiration of Gods spirit doth make this manifest My goods saith he extend not to thee but to the Saints that are in earth euen to the excellent all my Psalm 16.