that light of God that quickning grace which is in the regenerate Thus I liue yet not I now but Christ liueth in me and in Gal. 2. 20. that I now liue in the flesh I liue by faith in the Son of God who hath loued me and giuen himselfe for me First sinne where it hath dominion doth slay the soule and Reas 1 bringeth it not onely into the subiection but also the possession of death though the torment of it be referred for the world to come for whosoeuer shall be condemned before the iudgement seate of Christ was condemnable and receiued sentence of condemnation by the word of God before his departure hence and here is the execution of the first death and there of the second The curse taketh hold and killeth so soone as the transgression is committed as was the case of our first parents whom God threatned that they should die in the day that they eate of the Gen. 2. 17 forbidden fruit and so they did for although the soule was not then taken away nor depriued of the naturall faculties yet was it so deformed and the naturall powers of it so corrupted as that they were both dead persons til the Lord by the promise of Christ the seede of the woman restored them Secondly where God sheweth his loue and bestoweth his spirit there he quickneth their soules and giueth them a part in the first resurrection hee illuminateth their mindes hee gouerneth their wills he sanctifieth their affections he directeth their deedes he guideth their wordes he frameth all the good motions of the inward man and the Christian conuersation of the outward man so that for their present helpe and comfort and their future hope and happinesse he is all in all vnto them Instruction aboue all thinges to seeke it because it is better Vse then all things and without which our breath and very soules were not onely nothing worth but accursed and miserable and a thousand times worse then nothing Consolation to euery one that hath obtained it whatsoeuer his estate and condition bee otherwise for hee may truely say with that Prophet Thy louing kindnesse is better then life that my lips may praise thee When the natural life is afflicted this is cheerfull Psal 63. 3. and will reuiue it with comfort when the naturall breath is indangered this is safe and will also be a defence for that when the naturall breath is departed this still remaineth and in time will attaine the restitution of that againe ¶ Where God worketh grace he also giueth knowledge and Doct. 2 vnderstanding His spirit is not pleased to dwell in a darke habitation such a roome is fit for Satan the deuill is the Prince of darkenesse but the Lord doth euer kindle a light in the soules of those whom he doth inhabite that they shall see his presence and know his wil and be made acquainted with his heauenly counsells The certainty hereof is grounded vpon his owne owne testimony in the Psalme where he saith The secret of the Lord is reueiled to them Psal 25. 14. that feare him and it is his couenant to giue them vnderstanding and vpon his promise in the Prophet I will put my law in their inward parts and write it in their hearts and they shall all know me Ier. 31. 33. 34. from the lest of them to the greatest of them saith the Lord and vpon the large accomplishment thereof in the new testament as as Saint Paule Witnesseth The things which eye hath not seene neither eare hath heard neither came into mans heart are which 1. Cor. 2. 9. 10. God hath prepared for them that loue him But God hath reueiled them to vs by his spirit for the spirit searcheth all things yea the deepe things of God First thereby he declareth his loue and goodnesse which hee Reas 1 would haue euery one of his to be assured of that they may haue their reioycing in him and be the more thankefull to him which caused the Apostle to pray so ardently for the Ephesians that they may be able to comprehend with all Saints what is the bredth and length and depth and height and to know the loue of Christ Ephe. 3. 18. 19. which passeth knowledge that they might be filled with all fulnesse of God Secondly without this no man can performe any good duty to God in due manner so well as our seruants can doe our most difficult workes in the darkest nights without any light and therefore if we at our charges allowe Candle to them that belong to vs for meere trifles in comparison of his waighty services will not he make his Sunne to shine vpon those that labour for his glory sithence it is so easie for him to cause it without expenses Thirdly the way wherein hee hath appointed his people to walke towards eternal blessednesse is so intricate and hard to be found and kept that no man can possibly attaine to it or proceed in it vnlesse his word be their lanthorne and his spirit their leader See Chap. 9. verse 10. Verse 28 Mercy and truth preserue the King for his throne shall be established with mercy MErcy pitty and compassion towards such as are oppressed and mildenesse and lenity towards penitent offenders and benignity and kindnes so far as opportunity serueth to shew the same towards all loyall subiects and truth administration of Iustice whereby euery one hath his due good men incouragement euill men correction and all men the inioyment of those things which are their own and by right appertaine vnto them preserue the King procure the safety of person state and honour both of Kings and all other great personages in authority for his throne his kingly dignity and power whereof the throne is a signe and representation shall bee established made the more sure and continued the longer to himselfe or his posterity by mercy associated with trueth and righteousnesse for as here he expresseth that and intendeth the other so elsewhere hee expresseth the other and that is intended as Chap. 16. v. 12. It is an abomination for Kings to committe wickednesse for the throne is established by iustice ¶ The best way for Princes to confirme and strengthen themselues Doct. is to be good to their subiects This did Dauid forethinke of when he knew that he should be King before he possessed the scepter of the Kingdome and therefore doth couenant with God and conclude with his owne heart that when he should sit vpon the throne he would gouerne his people in such vprightnesse as he and his might sitte a long time vpon it and this profession he maketh heereof I Psal 101. 1 will sing mercy and iudgement vnto thee O Lord will I sing And there is another sentence of this booke that consenteth with this in sense directly and with no great difference of wordes which manifestly confirmeth the point in hand A King that Prou. 29. 14. iudgeth the poore in truth his
1. King 22. at Ramoth in Gilead His contempt of the Prophet Micaiahs counsaile who fore-told him of the danger insuing And for that voyage also was good King Iehoshaphat blame-worthy and worthily blamed by the Prophet Iehu 2. Chron. 19. vers 2. We read of nothing wherewith that worthy Iosiah might bee taxed in any sort but only this that he was too aduenturous to incounter in battaile with the King of Aegipt without warrant and contrary to that counsaile which Necho gaue him from the 2. Chron. 25. 22. mouth of the Lord to the losse of his life and the sorrow and woe of all his subiects It findeth out the fittest times for truces peace leagues and what conditions are to be offered or yeelded vnto with other thinges of like nature It directeth to the best meanes of aduantages of places and other opportunities yet iust and honest for the fortifying of themselues and weakening of the enimy yea for the winning of the victory and vanquishing of the enimy And further also it proceedeth to teach how after this the victory is to be vsed to whome mercy is to be shewne and to whom seuerity who is to be spared and who is to be smitten c. Reproofe of them that are not called to warre or priuate contentions Vse 1 by the perswasion of wisdome for the defence of equity and truth and thrust into the same by the instigation of malice pride and couetousnesse for mischiefe vaine-glory and commodity which whatsoeuer their successe fall out to be may assure themselues that they cannot speede well though they are neuer so mighty yet they are in danger to be foyled by mâ—aner then themselues and though they seeme to preuaile neuer so much yet then they are most grieuously hurt when they haue effected their purposes and done most hurt When they vanquish men they are ouerthrowne by sinne when they triumph ouer their weaker neighbours they are ledde captiues by their strong lusts when they get great fame and booties and in appearance exalt their names and families they incurre much dishonour and losse and vtterly vndoe their posterities Nebuchadnezzar of Babel in all mens opinions for that time was most happy and fortunate which by his prowesse and valiant exploites made himselfe famous in all those partes of the world he inlarged his Dominions and possessions that no man in his age was so mighty puissant and renowmed as â—e and yet all this tended to his owne destruction and in the end to the ignominy ruine and subuersion of his family as the Prophet testifieth Because thou hast spoyled mâ—ny Nations all the remnant of the people shall spoyle thee because of mens bloud and for the wrong done in the Land in the Citty and vnto all that dwell therein Ho he that coueteth an euill couetousnesse to his house that he may Hab. 2. vers 8. set his nest on high to escape from the power of euill Thou hast consulted shame to thine owne house by destroying many people and hast sinned against thine owne soule Instruction for euery one to confirme himselfe in the spiritual battaile against Sathan and his owne sinnefull nature by holy wisdome with the aduise and assistance of his Godly iudicious and faithful teachers and brethren For the enimies of our soules are of all others the most crafty and mighty our misery the greatest if we be conquered and our victory the happiest if we ouercome which we may vndoubtedly expect to do if we choose this heauenly wisdome for our leader and yeeld our selues accordingly to be directed and gouerned by it It is no malice to be implacable and to beare a deadly grudge against those aduersaries neither is it cruelty to kill and slay them and to doe asmuch hurt vnto them as with all our might we shall be able And therefore it is good prouidence to strengthen our selues to this conflict by the best meanes we can and we can haue no better then the counsaile of God out of his holy word nor any good at all besides those which his word doeth prescribe and they are all spirituall Vers 19. With him that goeth about as a slanderer disclosing a secret and with him that flattereth with his lips ioyne not thy selfe ALbeit it is a good thing to take counsaile yet it is not safe for a man to coÌ„municate his affaires to all sorts of persons for if a secret be not kept counsaile is made frustrate Wherefore he giueth a caueat to beware among others of two kindes of people especially whereof the first are slanderers and tale-tellers whom as he did in the eleauenth Chapter vers 13. he resembleth to Pedlers who mingle sundry sorts of wares together and goe from place to place to vtter those thinges which they haue receiued from others for that they tell that to this man which they heard of that and wander hither and thither to gather vp tales to tell wheresoeuer they come and commonly report them otherwise and farre worse then they heard them neitheir is there any thing that they can conceale what dangers or mischiefes soeuer the disclosing of it will procure Of the second kind are flatterers such as will speake faire and gloze with their tongues pretending loue and professing good liking when they doe only sound thee to be made acquainted with thy purposes ¶ It is good wisdome not to trust a slanderer or tel-tale with Doct. 1 thy secrets They that complaine of others to thee will not be sparing to complaine of thee to others and he that will deale treacherously with one man may be doubted that he will scarce deale truly with any man And therefore the Lord by the Prophet doth admonish his people to take heede of such as like Thornes and Briars haue vsed to scratch with hand or tongue or other means how neare so euer they are vnited vnto vs. The best of them saith he is a Briar and the most righteous of them is sharper then a Thorny hedge Trust yee not a friend neither put yee confidence in Micab 7. v. 4. 5. a Counsailour keepe the dores of thy mouth from her that lyeth in thy bosome Dauid was so farre from admitting such manner of persons to his Counsaile as that he would not permit them to dwell in his Court nor if they were conuicted of that crime though closely committed suffer them at all to liue in his Kingdome but vowed to destroy him that priuily should slander his neighbour See Chap. 11. vers 13. ¶ Both consultation and conuersation with flatterers is to be Doct. 2 auoided That which is offered to their eares is not only lost but peruerted to the hurt of him that speaketh and that which proceedeth from their lips notwithstanding it seeme most plausible is very pernitious to him that heareth The Prophet Dauid knew and felt much euill and mischiefe by them to his griefe and paine and the Spirit of God knewe and sawe more guile and treachery in them to their owne woe
sinning the more greater a sinner he is Verse XXIX Doct. Though wicked men deride the words of God yet they cannot escape the execution of them CHAP. 20. VERSE I. Doct. THey that giue themselues to drunkennesse doe cast themselues into many mischiefes Verse III. Doct. It is a laudable vertue to be of a quiet disposition and to auoid contentions Verse IIII. Doct. 1. Light occasions will hinder carelesse men from the doing of necessary duties Doct. 2. He that will take his ease when he ought not shall feele misery when he would not Verse V. Doct. 1. Malicious men haue further reaches and plots in their heads then the world knoweth of Doct. 2. There be none so crafty but others may be as wise to sift them Verse VI. Doct. The best works of vnfaithfull men be of no value with God Verse VII Doct. 1. Whosoeuer is sincere honest the same is also righteous Doct. 2. Faithfull Parents haue no cause to dread the state of their children after their decease Verse VIII Doct. A vigilant Ruler is a restraint and terrour to vicious persons Verse IX Doct. The best shall haue corruptions and sinnes cleauing to them so long as they liue Verse XI Doct. It concerneth the young as well as the olde to be religious and to liue vertuously Verse XII Doct. Our members and senses are the workmanship and gift of God Verse XIII Doct. The abuse of lawfull things is vnlawfull hurtfull Verse XIIII Doct. 1. The Lord doth take notice of all the behauiour of men in their trafficking one with another Doct. 2. Carnall men direct not their tongues so much to speake truth as to seeke their owne aduantage Verse XVI Doct. They that rashly cast themselues into debt are not so fauorably to be dealt with as they that fall there-into through necessitie Verse XVII Doct. 1. Nothing is so pleasant to the wicked as that which is most hurtfull Doct. 2. Though iniquity and wickednesse yeeld pleasuree at the beginning yet they will put men to paine in the end Verse XVIII Doct. 1. A mans wisedome serueth him for best vse when hee will not rest vpon it alone but be holpen by the counsell of others Doct. 2. Wisedome and counsell are as needefull and auaileable for warre as strength and power Ver. XIX Doct. 1. It is good wisedome not to trust a slanderer or tell-tale with thy secrets Doct. 2. Both consultation and conuersation with flatterers is to be auoided Verse XX. Doct. Rebellious children and such as vilifie their Parents are subiect to some not able mischiefe and punishment Verse XXII Doct. All kinde of reuenge is vnlawfull for Christians Verse XXIIII Doct. God hath a prouident hand in the disposing of all mens waies Verse XXV Doct. Sacriligeous persons cannot long prosper Verse XXVI Doct. It is no cruelty for the Magistrates sharply to punish lewde and disordered persons Verse XXVII Doct. 1. That onely is to be esteemed a life which is sanctified with grace Doct. 2. Where God worketh grace he also giueth knowledge and vnderstanding Verse XXVIII Doct. The best way for Princes to confirme and strengthen themselues is to be good to their subiects Verse XXIX Doct. God doth adorne men with seuerall gifts according to the diuersity of their conditions Verse XXX Doct. Seuere corrections are sometimes to be vsed as good medicines against great sinnes AN EXPOSITION OF THE EIGHTEENTH CHAPTER OF THE PROVERBS CHAPTER XVIII Verse 1. For his desire a man will seeke separating himselfe and deale in euery matter FOr his desire a man will seeke Euery man will applie his minde and indeuour to get that which hee affecteth separating himselfe auoiding all the lets impediments which are like to crosse his desire and will deale in euery matter hee will attempt all such courses as may serue for the accomplishment of his purpose ¶ Whatsoeuer anie man best loueth that he will with greatest Doct. diligence and prouidence labour for That which the heart most wisheth whether it be good or bad the tongue hand and head with all the other members are ready to procure Ieremie complained of the wicked which delighted in wickednesse that they gaue themselues to fraude Ier. 9. 5. and falshood and tooke great paines to do wickedly And Esay commendeth the godly which set their mindes on godlinesse that with their soules they desired the Lord in the night and therefore with their spirits within them they would seek him in the morning When Achab had apprehended an hope of glorie and wealth to be wonne at Ramoth in Gilead he presently casteth about how to come by it and then he soliciteth Iehosaphat to beare him companie and then he appointeth his flattering prophets to giue him incouragement and then he scorned at Micaiah that foretold the perill and then he goeth on obstinately rather then resolutely to trie the successe And Dauids principall care was to please the Lord and to procure comfort to his owne soule and therefore he resolued for that purpose to walke in the lawes of the Lord and to banish from him all corrupt and pernicious companions Away saith he ye wicked for I will keepe the commandements of my God In which examples aswell of the one as of the other our text is verified though in contrarie manner For both these kings were inflamed with contrarie desires the one of his owne glorie the other of the Lords both of them separated themselues the one from good counsell the other from bad both of them practised that which they deemed best for their turnes the one contempt against Gods word the other obedience to it Reasons 1 First it is the nature of loue to make men industrious and painefull to compasse that which they couet for the satisfying of their wills as appeareth by generall experience Secondly they that be good and delight in goodnes shall be assisted and directed by Gods holie spirit in godly proceedings and they that be sinfull and take pleasure in sinne shall be driuen forwards and prompted by the suggestions of Sathan in mischieuous practises Vse 3 Confutation of the colourable glosses whereby innumerable guilefull professours illude their owne soules and deceiue the opinion of others They thinke themselues zealous for the truth and desirous of saluation but are idle and take no paines to purchase grace they are barren and bring not forth the fruits of loue they are carelesse and flie not from the baites of sinne The leaudest companions are as acceptable to them as the honestest Christians the most infectious speeches displease them no more then the wholesomest instructions they are as well contented to be present where the wickedest practises are plaied as where the godliest seruices are performed If the seate of loue were in the mouth and not in the heart if saying in word were sufficient to declare a sound affection without shewing the same indeed we might beleeue such men that they had vpright desire for none are more forward to brag and boast
time requireth By such shall a good cause be well maintained falsehood and errours discouered the truth iustified the companie edified and their owne wisedome and knowledge made manifest to those that heare them Verse 14. The spirit of a man will beare out his infirmities but a wounded conscience who can beare THe spirit of a man his heart being in a comfortable estate by the sight of Gods fauour and the testimonie of a good conscience will beare out his infirmities maketh him to sustaine with patience and some cheerfulnes manifold paines and diseases of the bodie and all outward crosses whatsoeuer but a wounded spirit who can beare but when the soule is cast downe and as it were broken with the apprehension of Gods indignation none can endure the horror and anquish thereof nor any thing raise it vp and giue comfort to it but God alone ¶ No trouble or affliction is too heauie for a patient and cheerfull Doct. 1 heart to vndergoe If necessities if distresses if stripes if prisons if tumults had 2. Cor. 6 4. bene of force to make a faithfull man to fall the Apostle Paul would not haue bene able to stand so constantlie as hee did for all these hee patientlie suffered for the honour of his ministerie And though Dauids calamities by the rapes incests murders and rebellions committed in his owne familie and euen by his owne Children were as grieuous and painefull as Psal 51. 8. broken bones yet when his soule did feele Gods fauour and goodnesse towards him hee was not out of hope to recouer againe his former comfort and ioyfulnes This might be further exemplified by Iob by Iacob and manie others especiallie those worthie martyrs whome the Apostle proposeth for examples to the Hebrewes who were tryed by mockinges and scourgings yea more-ouer by bondes and prisonment They were stoned they were hewen asunder they were Heb. 11. 36. 37. tempted they were slaine with the sword they wandered vp and downe in sheepes-skinnes and in goates-skinnes being destitute afflicted and tormented First being iustified by faith and at peace with God their Reas 1 faith and power doth obtaine a diuine power from God and that causeth heauie burthens to be borne as though they were light and bitter potions to be swallowed downe as though they were sweete and pleasant Secondly they looke to the end which the Lord doth aime at in all their tribulations and that is their profite and the effect that will ensue therevpon at the last and that is their eternall blessednes Instruction for them that feare God not so much to fore-feare Vse afflictions and troubles as if the weight and loade of the same would crush them to pieces Whatsoeuer can befall anie godly man depending on the goodnes of God touching his health state safetie friendes or any thing that doth externallie concerne him is but a tollerable infirmitie as Dauid found at Ziglag when his goods were gone his Cittie brent his wiues taken captiues together with his Children his friendes become his foes and his life in imminent danger for they were about to stone him and yet in all this extremitie he is said to haue comforted himselfe in the Lord his God Now hee that Sam. 30. 6. was so prouident for Dauid to assist his heart with helpe and power in his aduersitie will not be carelesse for the rest of his people as to leaue them destitute of aide and succour in their distresses If hee lay yokes on their neckes and burdens on their shoulders hee will either make their yoakes and burdens to be light and easie or else their neckes and shoulders to be strong and mightie And therefore so much distemper as any man breaketh into in his afflictions so much defect he bewrayeth of the vigour and fortitude of the spirit ¶ But a wounded spirit c. The horror of a terrified conscience Doct. 2 is an importable burden The bodie in his health and strength with all the delectable things that sence doeth delight in is vnable to support and yeeld refreshing to the soule afflicted as the soule in her peace and tranquillitie doth animate and cherish the bodie diseased The anguishes and agues of diuers godlie men being strongly assaulted with feares and temptations as of Iob and Dauid and Christ especiallie doe giue a cleare testimonie to the truth of this point and the vnvtterable gripings and desperate horrors of the wicked doe make it vndoubtedly certaine and manifest How miserablie was Balshazzar affrighted and racked with terrors in the midst of his cuppes at his sumptuous banquet notwithstanding the greatnes of his power the maiestie of his place the largenes of his dominions the gorgiousnes of his buildings the plentie of his plate and treasures whereof Dan. 5. much was now before him and the multitude of his friendes whereof manie now were with him It shal be needlesse here to dilate the case of Caine and Iudas of whome the one restleslie pursued himselfe from place to place on earth and the other posted to the tree with all hast possible to rush with speedines into hell First they looke vpon the angrie countenance of God and apprehend his irefull indignation that is so immeasurablie Reas 1 fearefull and terrible as neither man nor Angell can possiblie sustaine it Fall on vs mountaines say the mightie men in the Reuelation hide vs ô Rockes say the Kings and Chiefetaines Apoc. 6. 16. 17 from the presence of him that sitteth on the Throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand Secondlie the guilt of sinne is a most grieuous vlcer for their hearts to feele and an hideous obiect for their eyes to see and yet it is alwayes before them and continually within them No debt though of millions and to the cruellest creditor in all the world is so dangerous as deadly sinne no writte is so ineuitable as the curses of Gods holie Law and no arrest is so vncomfortable and irkesome as the biting accusations of the conscience Thirdly the continuall perill of death of hell and condemnation doth maruellouslie dismay them in so much that life it selfe which all liuing creatures ardentlie desire to retaine and all the delights and priuiledges thereof are of no estimation and value with them the violent dread of destruction draweth them often to seeke their destruction with violence Instruction to price the peace of a good conscience at an Vse higher rate then all bodilie blessings and earthlie commodities as health wealth wit reputation authoritie dignitie kinde friends prosperous children and all other desireable gifts that are but temporarie if it haue them ioyned with it be thankfull for these but more for that if it be bestowed alone without them be content with that and murmure not at the defect of these Secondly beware how thou pearce thy soule with knowne and wilfull trangressions least thou make a wound therein which in the end may prooue
which is good HE that possesseth his heart who hath his minde rightlie informed with knowledge and iudgement and orderlie moderateth his desires and affections loueth his owne soule hath a due care of himselfe and vseth direct meanes for his saluation safetie comfort and welfare For to loue ones soule in this place is otherwise taken then in the Gospell by Saint Iohn chap. 12. 25. where it is saide that hee which loueth his soule shall lose it and hee that hateth his soule in this world shall keepe it vnto eternall life To loue the soule that is to be desirous of reteining this naturall life as rather to denie the truth of God and forsake the gospell of Christ then to make profession therof and yeeld sincere obedience to it with hazard and perill and he shall lose his soule that is forfeit his saluation and happines as hee that hateth his soule which chuseth to forgoe life rather then the seruices of God and a good conscience shall keepe it vnto eternall life be saued and glorified for euer Hee keepeth vnderstanding not onely heareth good instructions but seriouslie attendeth to them pondereth of them in his meditations laieth them vp in his memorie obserueth them diligently in the course of his life and retaineth them constantly till the time of his death to find that which is good that is the end which he proposeth to him self this is the successe which he obtaineth that Gods fauour shal be confirmed vnto him both by the blessings of this presēt life and by a blessed estate in that which is to come hereafter ¶ It is a prerogatiue peculiar to the wise and godlie to be owners Doct. 1 of their owne hearts Fooles and graceles persons are otherwise described when they are sayd to haue a price in their hand to get wisedome but they Prou. 17. 16. lacke an heart And therefore also the Prophet likeneth them to Doues deceiued as being without an heart Which sayings are Hos 7. 11. not so meant as if they wanted integrall partes or reasonable soules of men but that they were deuoyd of grace power to vse gouerne the same as much as the sillie bruitish creatures First Sathan rules and raignes in all the wicked as a king Reas and worketh in their hearts as a God hauing no lesse power ouer their soules till God by grace deliuer them then the Fowler hath of the byrd that is taken in his net which he may carrie whither he will and deale with in what manner he list without 2. Tim. 2. 26. any resistance Secondly lust and passion claime a iurisdiction in them and hold the same and rigorously exercise it to their greatest dammage They are thereby constrained but willingly which is the most tyrannous compulsion to desire nothing but that which will hurt them nor to distast any thing so much as that which will doe them most good to be well pleased with that which prouoketh Gods anger against them and farre offended with that which would procure his fauour vnto them to be merrie when there is greatest cause of mourning and so to mourne as no sound comfort shall follow after it Now what can depost the diuell from his regalitie and what can restraine these lusts and passions from their violence but the word of God but the spirit of God but the power of God which are effectuall onely in them that are wise and godly Confutation of that erronious and pernitious doctrine of Vse 1 the papists maintaining free will without grace whereby they arrogate to themselues and yeeld to others how much soeuer inthralled to sinne an vnderstanding in minde to iudge of the right way to saluation and a power of heart to chuse it and walke in it at their pleasure As though Sathans captiues had no manacles on their hands nor bolts on their heeles neither were shut vp in prison nor doore locked vpon them but enioyed libertie to be within and without in house in streete and in field as they lust and to stay as they will and depart when they will and doe what they will If this be so there is lesse crueltie in the diuell and sinne then the Scriptures complaine of If this be so why may not wicked men safely presume to spend all their daies in lusts because it is pleasant to liue in them and yet leaue off at their latter end because it is dangerous to die in them If this be so what needed Christ to be at so great paines charges as to lay downe his life and powre out his soule to redeeme his people from their iniquities when themselues had will wisedome and power to prouide for their indemnitie with lesse torment and trouble Instruction to get wisedome and pietie that we may be capable of this prerogatiue and obtaine this inestimable possession without which the hauing of houses lands Lordshippes kingdomes and worlds if there were many to be gotten is nothing comparable How great is his power that can rule his owne minde when wrongs and iniuries be offered vnto him that can possesse his soule with patience when troubles and afflictions be vpon him that can mourne with godly sorrow when there is cause of heauines that can reioyce with Christian gladnes when there is matter of comfort that can subdue those corruptions whereunto others are in bondage that can bring into Gods presence the vprightnes of his heart as well as the gesture of his body at all holie exercises that is made able to dispose of his will and affections according as the Lord his word or workes doe call vpon him to be affected But no man can attaine to this freedome by his owne power or by the might of any other creature the word of God is that which must put vs in possession of it if euer we will obtaine the fruition of it as he that did purchase it for vs doth testifie in the Gospell saying the truth shall make you free Neither yet will the word of truth Iohn 8. 32. worke it where the force of grace is wanting for where the spirit 1. Cor. 3. 17. of the Lord is there is libertie saith the Apostle And what then but bondage and thraldome is to be found or looked for where the spirit dwelleth not ¶ Loueth his owne soule c. Euery godly wise man is a true Doct. 2 friend to himselfe The wicked are full of corrupt false loue carnally seeking onely their owne priuate aduantage without respect of the benefite of their brethren and yet loue not themselues well because they doe the worke of hatred in procuring of their owne hurt and deale with themselues in satisfying lusts of the flesh as fond parents doe in cockring their children and exempting Prou. 13. 14. them from the rod but those that are indued with grace and wisedome as they restraine their sensuall desires so they giue a good testimonie of their sound loue to themselues by their prouident care both for
to Bacchus in the Cellar Secondlie they are made furious and ragefull being inflamed with the liquor which boyleth within them and hence proceede those murmurings those contentious and those needlesse wounds which are specified in the other chapter Drunken quarrells are common almost at all drunken meetings the originall of most frayes will be found to be among many carrowses They are made foolish for as Hosea saith wine new wine do take away their heart bereauing them of meete discretion and Hos 4. 11. good desires by meanes whereof they shewe themselues to be both sillie sinfull Their braines are drowned their wittes are dulled their vnderstandings decayed their whole soules filled full of lusts leaud affections And to proceed yet further to other effects of their Foolishnes they bring diseases vpō their bodies they bring necessitie vpon their estates they bring reproch vpon their names they bring confusion into their houses they bring the curse of God vpon themselues in euery thing here stop vp their owne way from euerlasting life hereafter For Drunkards are in the number of those vnrighteous which 1. Cor. 6. 10. the Scripture saith shall not inherit the kingdome of God Instruction to be the more afraid of this sin because it is so Vse pernicious to look narrowly to ourselues that we be not surprised by it because it is so deceitfull for to innumerable that be secure and careles thereof it prooueth a venemous serpent as well for craft as crueltie It came stealing vpon Noe whom all the world could not seduce and bit him so as that his wicked sonne C ham insulted ouer him and his godly sonnes Shem and Iaphet were sorie to see him in such a case Wherefore our Sauiour by way of a caueat doth prescribe one preseruatiue against it and that is a prouident care constant circumspection that we fall not into it saying Take heed to your selues least at any time Luk. 21. 34. your hearts be oppressed with surfetting and drunkennes Which doth admonish vs to be warie what companie we frequent or else we are altogether heedlesse of our owne safetie for commonly the ambushes of this vice whereby so many are circumuented doe lie in contagious companie Neither will it suffice thee to decline the societie of them that are of bad note but thou must be watchfull also ouer thy selfe and thy appetite in feasting with men of better account Diuers are wounded where they suspected no perill and manie ouercharged with prouocations and healths where nothing in shewe but sobrietie is professed As it is a shame for the one to make such vndecent challenges so it is neither disgrace to refuse them nor discurtesie not to answere them And Saint Paul doth adde yet an other preseruatiue to the former and giueth direction how we may keepe our bodies from this intemperancie and that is by storing our selues with grace which will surely defend the whole man Be not drunken saith hee with Eph. 5. 18. wine wherein is excesse but be filled with the spirit c. Verse 2. The feare of the King is like the roaring of a Lyon he that prouoketh him to anger sinneth against his owne soule THe feare of the King his wrath which striketh a terrour into their hearts with whom hee sheweth himselfe offended is like the roaring of a Lyon verie fearfull dangerous hee that prouoketh him to anger which incurreth his indignation by disobedience or anie ill demeanour sinneth against his owne soule not onely defileth his soule with the trāsgression of Gods holie Lawe but putteth his life in great perill and exposeth the same to the sentence of death See chap. 16. 14. Verse 3. It is an honour for a man to cease from strife but euerie foole will be medling IT is an honour for a man it maketh for his praise and procureth the tongues and harts of men to giue him a good testimonie to cease from strife either not to enter into it at all if vpō good conditions without wrong to Iustice or righteous causes meet to be maintained he may be freed from it or else to break off and put an end thereto with as much celeritie as may be conuenient but euery foole will be medling such as are vnwise on the other side doe loue contentions and delight to be stirring and striuing vpon euery slight occasion Thus standeth the opposition It is a mans honour to cease from strife and euery wise man will indeuour to keepe himselfe quiet but is a mans reproach to be contentious yet euery foole will be medling ¶ It is a laudable vertue to be of a quiet disposition to auoyd Doct. contentions When God saith it is for a mans honour we may well conclude that he is truely honorable in whome that grace is found for the Lord giueth not his testimonie as manie men do for fashions sake as a meere complement Especially when he doubleth the same as he doth for this point for these words here that it is a mans honour to cease frō strife do nothing differ in sense from these else-where that it is a mans glorie to passe by an offence Prou. 19. 11. And if they be pronounced blessed by the Sonne of God which are peace-makers and compose controuersies betweene others Mat. 5. 9. then they are no lesse which be peace-keepers as much as in them lyeth abandon all controuersies themselues First there is a concurrence and vnion of manie excellent Reas 1 vertues in those which delight to be peaceable as wisdome because it is the propertie of fooles to be wrangling humilitie Prou. 13. 10. because onely by pride man maketh contētious fortitude because no man attaineth to this but by conquest of himselfe he that Prou. 16. 32. subdueth his owne minde is better then he that winneth a Citie Neither do men grow to be such by a naturall valure humilitie or wisedome but spirituall heauenly as it is said concerning one of these to be vnderstood of all the wisedome that is from aboue is peaceable gentle easie to be entreated c. Secondly great and admirable is the benefit that proceedeth from Peace and Concord and manifold mischiefes hereby preuented The heart hath more rest the State hath more safetie the credit is better preferued then by brawles and suites and needlesse oppositions which doe interrupt all Godly and Christian meditations and exercises and cause much vncharitable dealing vexations expenses and infamy in so much that he compareth the beginning of strife to a breach made in the Sea banke where through the waters breake and drowne vp a whole Country See Chap. 17. v. 14. and 13. v. 10. Doct. 2. Vers 4. The slouthfull will not plowe because of Winter wherefore he shall begge in Sommer and haue nothing THe slouthfull will not plowe because of Winter Here is a description of a tender and fearefull sluggard In deede winter is colde and the weather
is faithfull and out of his faithfulnesse dooth apply himselfe to be fruitfull shall not neede Pharisaically to publish his vertues to all the towne for Iesus Christ in due time will proclaime the same to all the world and in the meane time cause their goodnesse so to be regarded of them that be good that the lesse praise they seeke the more they shall finde and that reuerence which they neither aimed at nor looked for shall without their suing or seeking be offered vnto them He that is sound in his soule and vpright in his dealing cannot be without honour whosoeuer he be that depraueth him and euery one that is hollow harted and wicked shall beare the shame of his iniquity what pretenses soeuer he maketh of mercy iustice and piety and how many soeuer applaude him whomesoeuer the Lord seeth to be naught he reputeth for naught and will shew to be naught and after a season bring him to naught Vers 7. He which walketh in his vprightnesse is iust and blessed shall his children be after him HE which walketh in his vprightnesse that without dissimulation constantly indeuoureth to obey the will of God labouring to know all that the Lord requireth at his hand and asmuch as he can performe al that he knoweth and that with desire to glorifie him and likewise with hope to be rewarded himselfe is iust perfectly righteous by the merits of Christ without him and righteous by the worke of Gods holy spirit within him And blessed shall his children be after him It shall both goe well with himselfe while he liueth for so much is intended in this sentence though not expresly mentioned and with his posterity also who shall succeede him So doth he vsually blesse his seruants but not at all times some being otherwise recompensed and not in this manner for many Godly men haue no children at all and others leaue such behinde them as proue vnhappy and gracelesse ¶ Whosoeuer is sincere and honest the same man is also righteous Doct. 1 He that exerciseth the behauiour of iustice shall inioy both the comfort and credit of being iust notwithstanding he be not free from faults and infirmities St. Iohn vndertaketh to make this good and layeth it downe as an infallible verity saying Little children let no man deceiue you he that doeth righteousnesse 1. Joh. 3. vers 7. is righteous Likewise Dauid in the Psalmes according as Salomon doth here maketh the iust and faithfull to be all one in that his consolatory acclamation Be gladde yee righteous and Psal 32. v. 11. reioyce in the Lord be ioyfull all yee that are vpright in hart But what can be clearer then Gods owne testimony for Iob and that to the Deuill his most mortall aduersary Hast thou not considered Iob. 1. vers 8. my seruant Iob how none is like him in the earth An vpright and iust man one that feareth God and escheweth euill First there is neuer vprightnesse of hart and behauiour but Reas 1 where sinnes are pardoned and who will take vpon him to charge that man with vnrighteousnesse how great an offendour soeuer he hath formerly beene whose iniquities the Lord hath remitted Secondly as he is fully righteous which hath fulnesse of grace so is euery one more or lesse righteous according to the degrees of his grace so as the smallest measure thereof doth denominate and honour euery one with the title of a iust man if it properly proceede from the holy Ghost and be in truth the fruit of the spirit Thirdly were it not that all the Godly were verily righteous they could haue no place in the mysticall body of Iesus Christ for what correspondency would there be betweene the head which is absolutely iust and the rest of the members vtterly vniust Neither would there be any meete proportion but a direct opposition betweene member and member betweene those which are wholly holy aboue in the heauens and such as are meerely vnholy beneath in the earth These parts would no better accord together then those of the Image which Nebuchadnezzar beheld in his dreame whose head was of fine gold his Dan. 2. vers 32. breast and his armes of siluer his belly and thighes of brasse his legges of yron and his feete part of yron and part of clay Fourthly no happinesse belongeth to any sauing to the iust it is their portion peculiarly reserued for them and then consequently it followeth that euery true harted man of vertuous behauiour is vndoubtedly righteous for blessed are they that are Psal 119. v. 1. 2. vpright in their way and walke in the law of the Lord. Blessed are they that keepe his testimonies and seeke him with their whole hart Consolation for poore Christians much clogged and yoaked Vse with corruptions and infirmities whose desires of weldoing are resisted by Sathan and sinnefull nature that though their enimies hinder them from the performance of many righteous workes yet they cannot disable them from being righteous people they shall neuer be able to stay Gods hand from giuing them grace to make them iust nor to stoppe his mouth from yeelding his testimony and acknowledging them to be iust Their faults are to be rebuked and repented for as being breaches of Gods law and hurtfull to their owne soules and sometimes scandalous to others but yet they make not a nullity of their faithfulnesse neither doth the Lord disclaime them for the same Dauid had his slips and frailties and failed of duty in diuers matters as in his passionate heate purposing and swearing to destroy Nabals whole family in passing such a rash sentence against Mephibosheth to passe away all his maintainance from him in being too too indulgent to his vngratious Sonnes Ammon Abshalom and Adonijah and yet the Lord passeth by all these and others of the like nature and saith Dauid did that 1. King 15. v. 5. which was right in the sight of the Lord and turned from nothing that he commaunded him all the daies of his life saue only in the matter of Vrijah the Hittite Let the Deuill then rage and wicked men raile and charge thee with hypocrisie arrogancy presumptuousnesse disloyaltie heresie lolardie or with whatsoeuer else an hellish braine may inuent or a virulent mouth can vomit out yet thy hart and waies deposing for thine integrity that thou seruest God as well as thou canst and desirest to doe it farre better if thou couldest be not dishartened at all their slaunderous calumniations Reproofe of them that are only sayers in cases of Christianity Vse hauing their mouthes full of religion and their harts altogether empty which discourse of thinges to be done and practise nothing like negligent trauailours that spend the morning in their beddes and the after-noone in the Ale-house and talke of their iourney and which way it lyeth but set not one foote forwards therein And how much better then these are those who doe many thinges which they ought but nothing as they should for they
dazeled with the glittering glosse and brightnesse of golden bribes that they cannot apprehend the foulest matters which al the Country euidently behold and cry out vpon Verse 9. Who can say I haue cleansed my heart I am pure from sinne VVHo can say Who can truely and with good warrant affirme I haue cleansed my heart I haue vtterly and for euer freed my selfe from all vnlawfull desires delights purposes cogitations and motions He beginneth at the heart because it is the Fountaine or at least the Cesterne from whence corruption floweth which yet must be vnderstood of his owne naturall power and not of grace and of perfection and not of sincerity for the Prophet doth truely professe that he had cleansed his heart though in his temptation it seemed to be in vaine Psa 73. 13. which he did by the spirite of God and in part and by degrees I am cleane from sinne my nature soule and wayes are all pure nothing can be laid to my charge for vnlawfull thoughts vnrighteous actions vnfruitfull speeches good dueties at any time omitted or sinfull workes euer committed meaning by that interrogation that no man hath power so to walke nor any reason so to boast Notwithstanding this is nothing against that saying of S. Paul Who shall lay any thing to the charge of Gods Rom. 8. 33. chosen It is God that iustifieth For he there speaketh of that innocency that the godly attaine vnto by remission of their sinnes in Gods presence who hauing receiued satisfaction for them from Christ imputed them to him and fully acquitteth them and Salomon here speaketh of another matter that no man is throughly purged from originall corruption and the impure humours that issue out of it Neyther let any man obiect that of S. Iohn Whosoeuer is borne of God sinneth not for he speaketh not 1. Joh. 3. 9. in that place of the practise but the dominion of sinne that a regenerate man yeeldeth not obedience vnto it as a slaue to his Master but is taken captiue or receyueth a wound as a Souldier from his enemy ¶ The best shall haue corruptions and sinnes cleauing to them Doct. so long as they liue As euery sonne of Adam sauing Christ our Sauiour is or hath beene defiled by generation and conception so none of them can wash any part of their filthinesse without his helpe neyther may any looke for an absolute purity in earth by his assistance for that in his holy wisedome he reserued as a prerogatiue proper vnto his owne person not admitting of any copartner therein Here vpon certainty of his ground he proposeth the point by way of demaund making a challenge to all the world knowing that no man could euer steppe forth and iustly say I am entirely innocent I was neuer culpable or at this time I am as good as I ought to be and as Gods law requireth And in Ecclesiastes vpon like assurance hee affirmeth the same with an asseueration saying Surely there is no man iust in the Eccl. 7. 20. earth that doth good and sinneth not And S. Iames comming behinde Iam. 3 2 very few in sanctification and holinesse of life dooth yet professe this against himselfe as well as others In many things we sinne all as if he should haue said we children of men we elect we Christians we Disciples of Christ we Apostles we that are counted chiefe among the Apostles we all and euery one of vs in diuers things doe faile of our dueties First that conflict which is betweene the flesh and the spirite Reas 1 the one resisting the other in the most righteous and best graced of all Gods people is an vndenyable argument heereof We read Gal. 5. 17. of none that hath more preuailed against the flesh by mortification or shewed forth better fruites of the spirit by viuification then Paul and yet he complaineth that When he would do good Rom. 7. 19. 21. euill was present with him that hee did not the good which hee would but the euill which he would not that did he Secondly our Sauiour directeth so many as may call God their heauenly Father daily to pray Forgiue vs our debts and the blessednesse of Abraham and Dauid and all that euer Christ Rom. 4. 6. hath redeemed with his blood consisteth in the remission of sinnes which maketh it apparant that euery childe of God is daily attainted with the guiltinesse of sinne Thirdly how commeth it to passe that all men are obnoxious to so many chastisements and afflictions and subiect to death and mortality but that they haue their faults If there were perfect innocency in them no strokes of corrections could light vpon them for it would not stand with the iustice of the Lord to scourge such as are free from offending And the soule could haue no passage out of the body to part company one from the other but by occasion of the corruptions that are in them both Confutation of the Papists which ascribing to the death of Vse 1 Christ the beginning of iustification doe impute the perfection of it to their owne worthinesse by infused grace whereby they thinke themselues able to fulfill the law of God and more then that to adde an ouer-plus by workes of supererogation which may goe for payment of their fellowes debts and so they doe not onely deliuer themselues from damnation but are become pettie Sauiours or peeces of Sauiours to others Which are to be pittied for their ignorance and rated for their presumption taking vpon them to be Christ his fellowes not knowing that Gods law requireth an exact obedience with fulnesse of loue perpetually beyond all that any meere man since Adams fall could possibly performe And it serueth also to ouerthrow the hereticall opinions and to pull down the proude conceits of the Catharists or Puritanes which brag of such a perfection of purity already attained vnto as that they neede no further to be purged from corruptions Instruction for euery man to looke warily to himselfe that he be not circumuented by Satan since such a treacherous foe as sinne is doth lie continually in waite as neere him as may be euen in his owne breast to betray his soule into his hands And seeing all haue their faults and are vnable to stand before the iudgement seate of God in their owne righteousnesse therefore none should be ouer rigorous in censuring of others and passing too heauy a sentence of condemnation against their poore and weake brethren for their infirmities Verse 10. Diuers Waights and diuers measures euen both these are abhomination to the Lord. DIuers Waights one heauier another lighter and diuers measures one greater another lesse to buy with the greater weight and greater measure and to sell by the lesse or lighter or with a iust weight and measure to sell to the wiser sort and with the vniust to the simpler whome they may easily deceiue both these and all such kinde of craftie and couetous dealing are abhomination
I may cut off all the workers of iniquity from the Citie of the Lord. But who was so handled by him Vpon whom did he execute such a punishment First vpon the Messenger that brought him newes of Sauls death which might haue seemed very acceptable to him for that he confessed himselfe to haue a 2. Sam. 1. 16. hand in the killing of him and afterwards vpon Baanah and Rechab who brought him newes of the death of Ishbosheth 2. Sam. 4. whom they had murthered now euery one of these thought to gratifie him and expected a reward from him for certifying him that his enemies were slaine and the Kingdome was come into his hands and therefore he that would not spare them in all likelihood would be as seuere against others that were as bad as they First the Lord the righteous Iudge of all the world by his Reas 1 most righteous law commaundeth that sinnefull men should be sharply punished and appointeth death for murders adulteries rapes execrable blasphemies contempt of Gouernours and many other transgressions Now if it be cruelty for his Ministers of iustice to execute it how shall he not be cruell that doth inioyne them to doe it And is it possible for the fountaine of mercy and iustice who is also iustice and mercy it selfe to be come mercilesse vniust and cruell Secondly due and well seasoned seuerity towardes grosses and open offendours is vsefull and profitable in sundry respects it may be a medicine for the curing of the harts of the parties delinquent to helpe them to humiliation and repentance it may be a terrour to others which know their offences and behold of heare of their punishment to preserue or reclaime them from the like dissolute behauiour and it will be a meanes to cleare the Magistrate by whome they are corrected and the Country or place wherein they are smitten from the guiltinesse of their enormous facts And for this cause contemptuous and refractary persons such as despise the authority of those whome God hath inuested with his authority are by the sentence of the Lord himselfe condemned to death That man that will doe presumptuously Deut. 17. 12. 13. not hearkening to the Priest that standeth before the Lord thy God to minister there or vnto tho Iudge that man shall dye and thou shalt take away euill from Israell So all the people shall heare and feare and doe no more presumptuously Reproofe of them which either hinder the proceeding of iustice Vse 1 and iudgement against malefactours though desperately notorious or else exclaime when it is duly executed They will labour with the Magistrate to keepe his sword of authority sheathed especially that gracelesse wretches be not cut off by it or else they will draw out their swordes of malice their false and clamorous tongues and strike at him therewith As whom will they spare which feare not to charge the Kinges Maiesty with tyrannie against those who traiterously haue sought his destruction with the vtter subuersion of his estate family and Kingdome notwithstanding his lenity and mildnesse towardes them And what be the arguments which are commonly vsed for the impunity of such as haue made themselues men of death and forfaited their liues into the handes of the ruler It is pitty he should suffer he is a proper man a personable man he hath a good wit or is of good parentage one may sooner cast away a man then make a man it is extreame dealing to vrge the rigour of the law and to depriue a man of his life But is it not pitty that proper men should spoile profitable men that such as are witty or of good parentage should be spared to robbe or kill those that are honest and haue good graces The taking away of bloudy men by iustice is not the casting away of a man but the preseruation of man-kinde neither is it from the rigour of Gods law or mans but from the equity and true meaning of both Secondly and therefore also it serueth for the incouragement 2 of Princes and good Iudges and other righteous Magistrates to harten themselues and not to be troubled at libels or murmurings or any seditious inuectiues that are made against them by word or writing for this cause for he that doth commend them will likewise defend them and he that saith they be wise will make them appeare to bee so by the good effect of their wise dealing He will vndertake the prorection of their persons of their estates and of their honours whatsoeuer is plotted attempted or divulged against them if they will be faithfull in his seruice whereof this is not the least part to fanne the chaffe from his Corne and weede the nattles out of his Garden and free his flocke from hurtfull Wolues and Foxes Verse 27. The light of the Lord is the breath of man and searcheth all the bovvels of the belly THe light of the Lord that grace which out of his loue he worketh by his word infuseth by his spirit is the breath of man the very life and felicity of a Godly man and searcheth all the bowells of the belly findeth out most deepe and secret things it causeth him to know the hidden counsells of God and the state of his owne soule for as the word is a discerner of the thoughts and intents of the heart so it informeth the man in Heb. 4. 24. whom it dwelleth with the Nature and qualitie of the same that he may iudge himselfe with righteous iudgement discouering his corruptions to be corruptions and his graces to be graces that he shall neither approoue of the one sort as if they were vertues nor condemne the other for illusions or at least though sometimes Gods children in temptations do faile on both sides yet they be easily reduced from their errour by the ministery of the word or by wholesome conference with Godly Christians whereas the hearts of the wicked wanting this light are like darke Chambers locked vp from themselues that they could never looke into them for the word which wee translate bowells doeth signifie Chambers and they doe with no more sound vnderstanding apprehend either the misteries of saluation or the constitution of their owne souls then with their bodily eye they can see what is in their intrailes and belly ¶ That onely is to be esteemed a life which is sanctified with Doct. 1 grace A man may eate and drinke and walke and sleepe and speake and haue the vse of all his senses and yet be all this while a dead corpes through the want of Gods holy spirit Saint Paule giueth that testimony of voluptuous persons who make shewe to be aliue and aliue like and of all others seeme most to inioy the benefite of life and that which by occasion is spoken of one sexe is true of both when he saith She that liueth in pleasure is 1. Tim. 5. 6. dead while she liueth And what on the contrary side hath hee to say for
and destruction when Dauid by the inspiration of the Spirit doth lay such villany to their charge and passeth such an heauy sentence against them by way of prediction or imprecation both tending to one purpose They speake deceitfully euery one with his neighbour Psal 12. v. 2. 3. flattering with their lippes and speaking with a double hart The Lord cut off all flattering lippes and the tongue that speaketh great thinges First their faire speeches when they shew themselues most Reas 1 smooth and kinde are venemous and hurtfull like surgred poysons that are made sweete for the mouth and deadly for the stomacke and bowels They inchant mens eares and hearts and make them too much conceited of themselues and so to loose the comfort and reward of their weldoing when they doe well and hinder them from repentance for their faults and so compell them to be plagued for their euill doings when they doe euill Secondly euery flatterer for the most part is double tongued and can readily speake more languages then one one dialect of praise or wherewith to please and content men before their faces another of accusation or wherewith to traduce men behinde their backes one in shew to make them beleeue that they be their friends and wish them well and another in deed to make them finde that they are their foes and as much as they are able worke them woe So dealt Achitophel with Dauid and Iudas with Christ according as the one is complained of and the other foretolde of in the Psalmes The wordes of his mouth were softer then butter yet warre was in his heart his wordes Psal 55. 21. were more gentle then Oyle yet they were swords And adde hereunto that many times by society and conference with them whom they will afterwards betray they know their minds they haue fished out their purposes they are acquainted with their faults they haue matter from their wordes or actions to worke vpon Instruction not to giue incouragement to such manner of Vse men to frequent eyther our houses or company they will soone be discried and found out of any that is wise and not willing to be illuded and if he vse to conuerse with those that deale plainly and faithfully with him We shut our doores and fence our selues against theeues which will rifle our houses and take away our gold siluer or other goods which haue beene bequeathed to vs by men or our owne handes haue gotten and shall we open them and expose our selues to more perilous robbers which will ransacke our hearts and to their vttermost power bereaue vs of our humility and modesty and other good graces which the Lord hath bestowed vpon vs. Ob. But these that commit such burglaries draw weapons vpon vs and wil not spare to shed our blood Answ Those that practise such flatteries come vppon vs with more dangerous weapons and will not spare with their keene tongues to bring our names into infamy and to wound our consciences which ought to be much more deare vnto vs then eyther money or our heart blood But hee that would not be torne with the tallants and preyed vpon with the beakes of flatterers must be carefull that he make not himselfe a carion by ambition for euery proude man is willing to heare himselfe praised and then flatterers must needes be the welcomest guests to his table and he shall be the sweetest morsell for their teeth Reproofe of their folly which contrary to this wise lesson of the holy Ghost delight in none but such as will fawne vppon them and claw them they are so troubled with the itch of vaine-glory Yet their folly were the lesse though it be too too great if they would be satisfied with priuate claw-backes but they must haue approbation in their sinfull courses by the Ministers of the word they would haue the Preachers in their Sermons speaking in the name of the Lord to iustifie their voluptuousnesse pride cruelty worldlines and other grosse vices or at least to winke at them and say nothing against them He is not a good Cooke to dresse meate for their soules which will not powder it with poyson neyther is he a Physition for their turnes which will not like Achabs false Prophets prescribe to them that which they prescribe to him and tell them that it is a duety meete to be done whatsoeuer of themselues they are desirous to doe Of these there were many in Esayes time and against them he maketh this complaint It is a rebellious people lying children and children that would not heare the law of the Lord which say vnto the Seers see not Prophecy not vnto vs right things Esa 30. 9. 10. but speake flattering things vnto vs Prophecy errours Verse 20. He that curseth his father or his mother shall haue his light put in extreame darkenesse HE that curseth his father or mother which vttereth imprecations rayling and reuiling speeches scoffes and iests or any manner of dispitefull wordes against both his parents or eyther of them to their face or behinde their backes or after what sort soeuer he declareth by his words the bitternes of his heart to bring them to contempt and to professe how lightly and basely he esteemeth of them shall haue his light put out in extreame darkenesse all his prosperity which in the Scripture is often compared to light shall be turned into woe and miserie which is vsually tearmed by the name of darkenesse And this he sheweth shall not be ordinary and such an affliction as common faults are corrected withall but exceeding grieuous and fearefull as appeareth by the Fpithete extreame or as it is in the Hebrew text the blacknes of darknes ¶ Rebellious children and such as vilifie their parents are subiect Doct. to some notable mischiefe and punishment Feare shame torment death and destruction continually pursue them and will at length ouertake and apprehend them and neuer leaue till they haue haled them into hell and accompany them there for euer vnlesse they repent the sooner These are numbred among the damned crew in the law against whom the iudgement of God is denounced with the consent and acclamation of the people Cursed be he that curseth his father and his Deut. 27. 16. mother and all the people shall say Amen First such plagues are due vnto them and iustly deserued considering Reas 1 the persons whom they dispise and shew themselues contemptuous against their father that begate them their mother that conceyued them the parties which haue beene causes of their generation substance life and welfare if they haue any And who then would not deeme that tongue most worthy of seuere punishment and to be cut out of the head and head and it with the whole body and soule to perish together that spareth not to rate or reproach them from whom by Gods appointment it had it being and consequently the habilitie of speaking Secondly beside the indignity offered to parents the greatnesse of the sinne