blewnesse of the wound sharpe corrections and seuere punishments which are argued by the effects or fignes thereof serueth to purge the euill is the ordinance of God together with rebukes and instructions to draw diuers persons that will not otherwise be reclaimed out of their sinnes and the stripes within the bowels of the belly such strokes as pierce inwardly make the heart to ake not that in chastising it is lawfull to strike so hard or so much or to vse such rods or scourges as will pierce into the intrailes for that were to indanger life and to put to death but hee sheweth the manner how the euill is cured where the correction taketh good effect that it entreth into the inward parts affecteth the soule with sorrow and feare and not onely the body with paine and smarte that the minde is no lesse touched with it then the flesh In this sense was the same word vsed in the seuen and twentieth verse The light of the Lord searcheth into the bowels or chambers of the belly Seuere corrections are sometimes to be vsed as good Doct. medicines against great sinnes These are to be inflicted by all sorts of Gouernours Ecclesiasticall Ciuill and Domesticall but in such different manner as the diuersity of their places and callings doth require Saint Iude doth direct the Church as to haue compassion on some and winne them with lenity and mildenesse Iude 23. so to saue others with feare and with her sharpe censures to plucke them out of the fire And in the law the Magistrate was prescribed that if the offender were worthy to bee beaten hee should cause him to lie down to be beaten before his face according Deut. 25. 2. 3. to his trespasse vnto a certaine number Fortie stripes he might cause him to haue but not past And as touching parents and such as rule in families we shall not neede to produce any testimonies hauing in the former chapters in sundry places met with texts for that purpose First the Lord hath in his ordinance appointed the same for a helpe and remedy against strong corruptions they Reas 1 are as potions launcing letting of blood and cauterizing from him and therefore they to whom it apperteyneth are inioyned to exercise them as his hands for those purposes Secondly he giueth a blessing thereto in due time for the sauing of the soules and amendment of the wayes of his Elect people so censured or punished as was to be seene in the iucestuous person vpon whom S. Paul required to be 1. Cor. 5. 5. layd that fearefull penalty of excommunication that he should be deliuered ouer to Sathan and excluded out of the Church vntill he repented It appeareth that he was wakened thereby that he was terrified with feare that he was pearced with sorrow for the Apostle afterwards informeth the Corinthians that it was sufficient for him that he was rebuked of many So that contrariwise they ought rather to forgiue him and comfort him least the same should be swallowed vp with ouer-much heauinesse And for corporall punishment why may not the Master expect the same blessing vpon it for his seruant and the Magistrate for his subiect which the Father hath a promise of for his Sonne it being annexed to a Precept in this manner With-hold not correction from the Prouer. 23. v. 13. child if thou smite him with the rodde he shall not dye Thou shalt smite him with the rodde and shalt deliuer his soule from hell Thirdly howsoeuer the worke of correction be vnpleasant for the present both for him that is driuen to giue it and to him that is compelled to beare it the one doing that which he thinketh to be tedious and the other suffering that which he feeleth to be painefull yet in the end they shal both find comfort if they yeeld obedience to the Lord therin for as the agent and superiour hath done the duty of loue and shewed himselfe faithfull so shall the patient and inferiour inioy and acknowledge the benefit of such a kindnesse and shew himselfe thankefull Such an happy successe on both sides doth the Prophet Zachary speake of for the reforming of false Prophets and insufficient Ministers saying When any shall yet prophecy his Father and Mother that begate Zach. 13. v. 3. 4. him shall say vnto him thou shalt not liue for thou prophecyest lyes in the Lord and his Father and his Mother that begate him shall thrust him through when he prophecyeth And in that day shal the Prophets be ashamed euery one of his vision when he hath prophecyed neither shall they weare a rough garment to deceiue But he shall say I am no Prophet I am an husband-man for man taught me to be an husband-man from my youth vp And one shall say vnto him what are these woundes in thine handes Then shall he answere thus was I wounded in the house of my friendes Instruction to them to whome is committed the office of Vse Gouernment that they exercise discipline as wise Phisitions minister physicke when it is needfull that which is wholsome some so much as is requisite and in such manner as may best helpe the working of it Neuer to correct but when there is iust cause nor any other persons but such as are in fault for it is as great an iniury to inflict punishment vpon the innocent and such as are guiltlesse as it is an absurdity to apply a corrosiue or launcing knife to the sound and whole parts of the body Surely it is not good to condemne the iust nor that Prouer. 17. v. 26. Princes should smite such for equity And as care is to be had that the iust be not punished because that were to make a wound and not to heale one so is it not meete that the wicked should be spared least they perish by their malady of sinne through want of so necessary a medicine but let a right end be alwaies proposed and moderation and iustice vsed rather to heale his sinnefull hart that doth offend then to ease his wrathfull stomacke that is offended And let them also be admonished whose vlcers of vicious behauiour are to be tented with the rodde of correction that they take not the outward application of stripes or other punishments to be sufficient for their curing The humours that doe feede their sores doe issue from their soules whatsoeuer their faults be and therefore they must haue Godly sorrow and humiliation applyed inwardly vnto them or else all the strokes that light vpon their bodies will doe more hurt to conuince them of obstinacy then worke any good for their amendment And so after man hath done with chastisements they prouoke God to beginne with plagues and curses and then their bodily paine which they made not better vse of will be a foregoer of their spirituall torment from vvhich they shall neuer bee deliuered Happy therefore is he that striketh his hart with Godly internall griefe or feare when God or Man doth smite his flesh with externall afflictions or scourges for that short and momentary smart and mourning is made a meanes of his reuocation and so by consequent of his perpetuall comfort and blessednesse FINIS
be filled with grauell THis whole sentence is allegoricall wherein vnlawfull gaine is resembled to foode the delight that it first bringeth to the pleasant taste of delitious meats the minde to a mans mouth and the mischiefes that follow to grit or little stones which are very offensiue to the teeth The bread of deceite all manner of maintenance or commodities craftily cruelly or by any vniust means compassed and gotten is sweet to a man maketh a worldling and an vnrighteous person ioyfull and glad but afterwards eyther in his life time or at his death or in the world to come his mouth shall be filled with grauell some great and grieuous miseries shall befall him For eyther his conscience will stinge and bite him and so he shall be vexed with feares and horrours or else the hand of God will inflict punishment and plagues vpon him and so he shall be ouer-whelmed with anguish and torments ¶ Nothing is so pleasant to the wicked as that which is most Doct. 1 hurtfull By this vnlawfull lucre his neighboure is wronged his owne conscience burdened his soule and bodie both in daunger to be destroyed and that for euer and yet it is for his tooth it more delighteth him then his dinner It hath beene alwaies and euery where to be found that the baites of sinne are more delectable to fleshly men then the blessings of God See Chap. 9. ver 17. ¶ But afterwards c. Though iniquity and wickednesse yeelde Doct. 2 pleasures at the beginning yet they will put men to paine in the end The Diuell stroweth suger on the top of his cup of sinne to incourage them that drinke therof to take a good draught but he mingleth poyson in the bottom which working their destruction will turne to be as bitter as gaule Our great Grandmother Euah tasted thereof and felt this to be true by wofull experience being deceiued by the faire colour and delicious relish of the forbidden fruite and by Satans false testimony making her beleeue that disobeying the commandement of God she should purchase to her selfe some rare and singular happines And all seemed to be so vntil she had vndoneal by drawing her husband into the same transgressiō with her And Iudas no doubt thoght that he had made a good match when he recouered the fauour of the high Priests and principall men and gained such a summe of money by selling of his Master but the onely beginning of the misery which followed did soone swallow vp all the delight that went before We might proue the point most clearely by instancing in seuerall kindes of sinnes and shewing the euent of particulars but one or two may suffice for many Concerning Prou. 5. 3. 4. Whoredome thus testifieth Salomon The lippes of a strange woman droppe as an hony combe and her mouth is more soft then oyle But the end of her is bitter as Wormewood and sharpe as a two edged sword And against drunkennesse this admonition he giueth Prou. 23. 31. 32. Looke not thou vpon the Wine when it is redde and when it sheweth his colour in the cuppe or goeth downe pleasantly In the end therit will bite like a Serpent and hurt like a Cockatrice See Chap. 9. verse 18. Vers 18. Establish thy thoughts by counsaile and by prudent aduise make warre HE giueth in these wordes a caueat that no man should leane too much on his owne iudgement nor too sodainely resolue on enterprises without mature deliberation and sound direction Establish thy thoughts by counsaile that thy purposes be not variable and vnconstant and that thy proceedings be not without prosperous successe and so vncomfortable make as sure worke as thou canst both to confirme thy minde and to manage thine affaires in the best manner and therefore communicate thy matters with such thy friendes as are both wise and faithfull And looke well to this that Gods holy word be one and the chiefe euen best regarded and most obeyed of all thy counsailours so that nothing be practised or hearkned to against it And by prudent aduise make warre especially in all matters of weight of which sort warre is wherein the estates of Countries and the liues of many persons are hazarded let nothing be rashly attempted but all thinges well considered of and consultation had with men of piety vnderstanding skill and experience ¶ A mans wisdome serueth him for best vse when he will not Doct. 1 rest vpon it alone but be holpen by the counsaile of others See Chap. 15. vers 22. ¶ By prudent aduise make warre c. Wisdome and good counsaile Doct. 2 are as needefull and auaileable for warre as strength and power If there be much armour and little policy if many resolute Souldiers to fight and few discreet Captaines to leade if they haue strong bodies and weake iudgements a great army may be easily vanquished of a small company Though a field were full of armed Gyants and euery one of them a Goliah yet if they were blinde and depriued of their eye-sight who had cause to stand in feare of them and of whom among all their enimies had they not reason to stand in feare And who be blinder in their bodies then they that be rash and led with proude conceites and selfe-liking are in their mindes Now let vs see what other Texts of Scripture doe accord with this for the confirmation of this point In the foure and twentith Chapter of this booke it is said A wise man is strong for a man of vnderstanding Prouerb 24. 5. 6. increaseth his strength For with counsaile thou shalt exercise thy warre and in the multitude of them that can giue counsaile there is health And in Ecclesiasticus there is a saying not much different from this in sense and meaning Better is wisdome then Eccl. 9. v. 16. 18. strength though the wisdome of the poore be despised and his wordes not heard Better is wisdome then weapons of warre and one that swarueth from it destroyeth much good First successe and victory are not according to the forces of Reas 1 men but according to the pleasure of God A King saith he Tsal 33. 16. 17. is not saued by the multitude of an hoast neither is the Mighty man deliuered by great strength An horse is a vaine helpe and shall not deliuer any by his strength Now whom will he best prosper but those which are most seruiceable vnto him And who performe such acceptable seruice as they which haue vnderstanding and seeke vnderstanding which are able to giue counsaile and yet in the humblenesse of their spirits and sight of their owne wants are diligent and studious to learne counsaile Secondly the vse of wisdome and faithfull aduise for matters of warre in many respects is most expedient and necessary It examineth whether the cause be righteous or vniust or whether it be seasonable or vnseasonable to take it in hand What hastened Achabs destruction and caused him to be slaine and perish
vnsufferablie painefull and vncurablie desperate Which mischiefe the better to preuent let euerie man often examine his wayes and get pardon for his sinnes and purging from them before they exulcerate and breake forth into such pernicious malladies And it is verie needfull to profite by and make good vse of more gentle and milde corrections that euerie affliction bring vs to some humiliation by the finding out of our offences and the vnfained acknowledgement of them Lastly sithens the state of them that are laden with the poise of a troubled conscience is so full of calamitie so wofull and lamentable what mercie and compassion is therefore to be shewed vnto them Are they not much to be borne with euen in their infirmities pittied prayed for and comforted and not reproched despised and laughed at Who art thou which shaking thy head at their feares doubts and diffidence canst truelie say I shall neuer drinke of this cuppe this miserie shall neuer fall vpon me And if thou in that state wouldest not haue affliction added to thy selfe afflicted then cause not them to be made more sorrowfull which are alreadie well-neare ouerwhelmed with sorrow Verse 15. The heart of the prudent possesseth knowledge and the eare of the wise will seeke after vnderstanding THe heart of the prudent possesseth knowledge hee that is acquainted with the state of his owne soule and discerneth how precious and fruitefull and needfull vnderstanding is will not content himselfe to haue wisedome in his eares or head or lippes but layeth it vp in his heart as his chiefe treasure and the eare of the wise seeketh after vnderstanding he laboureth to increase knowledge and grace adding dailie therevnto by harkening as much as he may to all sound and wholesome instructions Hee that would be wise to saluation must applie both his Doct. 1 heart and eares to Gods holy word Wisedome expecteth both these at the hands of her children and schollers and conditioneth with them that they shall be without neither if they will enioy her and her graces My sonne saith she if thou wilt receiue my words and hide my commandements within thee and cause Prou. 2. 1. 2. 3. thine eares to hearken to wisedome and incline thine heart to vnderstanding then shalt thou vnderstand the feare of the Lord and finde the knowledge of God There more shall be spoken of this matter ¶ And the eares of the wise c. They that haue the best knowledge Doct. 2 are the most willing to learne more See chap. 9. v. 9. doct 2. Verse 16. The gift of a man inlargeth him and leadeth him before great men THe gift of a man not the good qualities that are in him and the graces which he hath receiued but the present that he bringeth and the reward that he bestoweth inlargeth him and leadeth him before great men maketh roome for him and procureth him accesse to the presence of them that are in high places and of great authoritie from whom also he getteth countenance and fauour whether his suite be equall or vnlawfull See chap. 17. v. 8. Verse 17. He that is first in his owne cause is iust then commeth his neighbour and maketh inquirie of him HE that is first in his owne cause he that is in a controuersie speaketh first before the magistrate arbitrator or any other to whom it belongeth to heare the matter is iust so pleadeth for himselfe and setteth such colours vpon his cause that he seemeth to be very righteous if he be plaintiffe that his informations be equall and waightie if defendant that his apologie is good and he innocent Yet is not this to be vnderstood of euery one that hath the first place of speech for righteous men doe many times begin the declaration of the cause or defence of themselues and be found vpright and faithfull both in the entrance and end of the strife but it is ment of false fellowes that respect not what they may warrantably auerre with truth but what they can audaciously affirme with impudencie Then commeth his neighbour and maketh inquirie of him he that in the second place or afterwards is to make answere vnto him or reply vpon him confuteth his allegations detecteth his falsehood and conuinceth him of indirect and naughtie dealing ¶ A bad cause commonly hath aduantage at the beginning Doct. and a good cause preuaileth in the end So it fell out betweene Ioseph and his mistris betweene Micaiah and the false prophets betweene Mordecai and Hamon betweene Paul and Tertullus betweene Christ and the pharises betweene the Gospell and poperie First wicked men that maintaine euill causes are shamelesse Reasons 1 to speake lies and diuers that heare them are readie to beleeue lies vntill the truth doe euidently refell them Secondly God in his prouidence doth so dispose of it that his people may be the better humbled that they may be drawne to seeke his helpe and that his hand may be seene in their prosperous successe at the last Vse Instruction to rulers and iudges and euery one to whom authoritie is committed to lend the eares aswell to the one side as the other before they condemne or acquite either of them and that they proceed as they finde the matter confirmed or confuted by due proofes and not as they heare it affirmed or contradicted by bare words for our prouerbe is as true as common One tale is good till an other be heard And this may also admonish all men to take heede how they garnish bad causes with artificiall colours as vaine women paint their withered faces to make them seeme very faire and beautifull the breath of truth will at the last blowe vpon them whereby their hew shall be changed that euery one shall see their deformitie not by hauing a disfigured vizage but a dishonest behauiour Though they thriue in their practises for a time yet it is impossible for them to succeed well in their euil waies for euer either their neighbours one man or other will lay open their falsehood and faultines to the eyes of the world in the day of their conuiction or else the Lord will bring their leaudnes to light before men and Angells and all the world at the day of iudgement Verse 18. The lot causeth contentions to cease and maketh a partition amongst the mightie HE declareth the true and right vse of a lot by telling what 〈◊〉 done for that which ought to be done namely in difficult and doubtfull causes which cannot otherwise be well determined and where in diuision men cannot agree betweene themselues what part euery one should haue that then they be satisfied with that which the Lord by lot doth after a sort award vnto them And he makth speciall mention of the mightie that it serueth to compound their controuersies because that when they contend by reason of their power and strength and stout stomacks they greatly damnisie one an other ¶ Then a lot is lawfully vsed when it either procureth or preserueth Doct. peace
goats-skinnes being destitute afflicted tormēted wandring in the wildernesses mountaines Hebr. 11. 37. and dennes and caues of the earth how could any be much poorer and yet no worldling was so good for the Scripture testifieth that the world was not worthie of them First integritie and goodnes doe so farre surpasse all earthlie Reas 1 possessions in worth and value as that they are scarce fit to be named together in one day by way of comparison Secondly the godlie by his graces though neuer so meane is much more profitable to the places where hee conuerseth then the wicked though neuer so mightie the one doeth good and either keepeth off curses or procureth the remouall of them and the other worketh mischiefe and draweth downe iudgements vpon a people and causeth a continuance thereof Thirdlie the condition of the persons themselues is verie vnequall by our Sauiours owne sentence especiallie in regard of that which they shall finde for their eternall state hereafter Blessed be the poore saith hee for yours is the kingdome of God Luk. 6. 20. but woe be to you that are rich for you haue receiued your consolation Blessed are yee that hunger now for ye shal be satisfied but woe be to you that are full for ye shall hunger Blessed are ye that weepe now for ye shall laugh but woe be to you that now laugh for ye shall waile and weepe Instruction to be most prouident in gaining that which will Vse be most profitable to further our preferment If vpright walking will giue vs a precedencie in the sight of God and hearts of good men before them that abound in substance are barren of sanctification it is labour best bestowed rather to treasure vp spirituall vertues then to heape vp carnall commodities rather to prouide for the soule as did poore Lazarus then to pamper vp the flesh as did the rich Epicure Now the state of the one is knowne to be blessed when the time was when he seemed very miserable now the case of the other is found to be fearfull though once he was thought to be most fortunate Reproofe of them that despise the poore because they reckon them so base and contemptible and magnifie the rich because they esteeme them so excellent and honorable So dealt they in the Apostles time as Saint Iames conuinceth them they gaue all entertainment to the wealthie though they were persecutors and blasphemers by offering despite to the needy though they were Gods owne sonnes and heyres of his kingdome And it is an ordinarie thing in all questions and discourses and that which the holie Ghost reprehendeth that the wisedome of the poore is despised and his wordes are not heard but the sayings of the rich how friuolous and foolish and false soeuer they bee are made authenticke and their actions though neuer so vnlawfull doe carrie authoritie with them are made warrantable or necessarie precedents for imitation Who may contradict when the testimonie of your betters is alleadged for proofe who may dislike when the example of the best is brought for practise And who are these betters they that haue more money and lesse honestie then their neighbours And who are these best in the house best in the Towne best in the Countrey they that haue the best liuings though diuers of them liue most leaudlie Verse 2. Both the minde without knowledge is not good and hee that hasteneth with his feete sinneth TWo vices are here matched together and reprooued together as dangerous and hurtfull wherof the one is cause of the other which are ignorance and rashnes Concerning the former it is saide that without knowledge where the sound knowledge of Gods holie will is contemned or neglected the minde is not good the man is not good For a part is put for the whole whatsoeuer shewes hee maketh of faithfulnesse within all is but deceiueable his soule as the originall Text hath it is destitute of goodnes and then what is there in him or proceedeth from him that may be called good And hee that hasteneth with his feete sinneth The latter is described by a similitude from him that should headilie runne on blind-folded and hood-wincked in a perilous way that he neither knoweth nor euer saw as such a one is in daunger to dash against stumbling blockes or to fall into quick-sands quagmires mine-pittes brookes or ditches So hee that vnaduisedly and without deliberation attempteth and executeth matters of moment and importance cannot auoyd errours and inconueniences yea sinnes transgressions ¶ An heart altogether ignorant is altogether corrupt and sinfull Doct. 1 See Chap. 9. vers 10. Doct. 2. ¶ And he that hastneth c. Whatsoeuer is rashly done is ill done Doct. 2 Wee haue a prouerbe That it is good to looke before one leape which holdeth euer true in this case that wee now deale in for manie are soone plunged ouer head and eares in miserie or faultinesse through want of foresight in their affaires Euen when good men would be suddaine in their words or actions and remisse to seeke or take direction haue bene found to swarue farre from the right way And Ioshua and the Elders in accepting the tale of the Gibeonites Eli in condemning Hanna of drunkennes Dauid in crediting Ziba against Mephibosheth and Iehoshaphat in ioyning twise with the Kings of Israel It was saide before in the fifteenth Chapter that without Prou. 15. 22. counsell thoughts come to naught but in the multitude of counsellers there is stedfastnes Verse 3. The foolishnes of a man ouerthroweth his way and his heart fretteth against the Lord. TH foolishnes of a man the sinfulnes and vngodly behauiour of the wicked ouerthroweth his way draweth crosses and iudgements vpon him causeth him to haue ill successe his heart fretteth against the Lord though his tongue do not openly blaspheme yet his heart doth secretly murmure against God as if hee were vniustly the cause of his calamities Neither doth he this directly alwaies imbittereth himselfe against the person of the Lord but scorneth at his hand accuseth his proceedings vnder the name of chance il luck bad fortune many times religion is exclaimed vpon profession quarrelled at especially if religious professours dislike of his irreligious profanenes do thriue and prosper when he is plagued and punished ¶ Euery mans hurt doth growe for his owne sinne and folly Doct. 1 See chapter 11. 3. ¶ And his hurt or afflictions often make many wicked men Doct. 2 the worse That cursed Caine may be produced for an example hereof who being conuicted of the Lord himselfe of that cruell and vnnaturall murther did no way submit or humble himselfe vnto him nor craued fauour at his hands but onely excepted against the seueritie of the sentence that his punishment Gen. 4. 13. was greater then he could beare And what a wholesome conclusion made that impious miscreant in the booke of kings when in that extreame famine he said Behold
chapter 12. 22. Verse 6. Many sue to the face of the prince and euery man is friend to him that giueth gifts MAny sue to the face of the prince they seeke the fauour and countenance of them that be in authoritie especially if they be also wealthy and bountifull He speaketh not here in the commendation of them as being loyall in loue for conscience but for the reprehension of them as being submisse in shewe for commoditie And euery man is friend to him that giueth gifts He declareth in this latter clause the cause of that which he had affirmed in the former why so manie sue to the face of the Prince because Princes haue most to bestowe and euery man euery carnall man for the most part is friend would be thought a friend to him that giueth gifts that hee might be vsed as a friend and haue gifts bestowed vpon him ¶ Manie pretend much loyaltie to Princes and Potentates Doct. which beare little good will vnto them As it was said a little before that riches gather many friendes so is it insinuated here that power getteth manie subiects not which reuerence authoritie or desire the Princes honour so much as they gape for their owne priuate gaine or preferment Such as Saint Iude doeth liuelie describe saying that Iude. 8. 16. they despise gouernement and speake euill of them that are in authoritie and yet they haue mens persons in admiration because of aduantage First some crouch and bowe and faine themselues forward Reas 1 to yeeld all subiection onely through feare as wanting courage or power to resist Dauid was so dealt with and tooke good obseruation thereof As soone as they heare saith hee Ps 18. 44. 45 they obey mee the strangers dissemble with mee the strangers shrinke and feare in their priuie chambers And so did Shemei after that hee saw Abshaloms rebellion 2. Sam. 19. 19. suppressed Secondlie others are verie officious presenting themselues to doe all seruices not because they are so commaunded by God but for that they are so perswaded by the hope of aduācement as was the policie of Achitophel all the time of Dauids prosperitie before the rebellion of Abshalom Thirdlie diuers creepe into the fauour of mightie men in meere malice against their aduersaries to be armed with their power for reuenging themselues on them whome they maligne As was the practise of Abner when hee was fallen out 2. Sam. 3. with Ishbosheth Instruction for rulers and men of authoritie to be as warie Vse in trusting as flatterers are wilie in deceiuing and to bee as prompt and wise to finde out their dissimulations as they are prest and cunning to pretend faithfulnesse because scarce anie are euer found more perfidious and false then they that seeme to be most obsequious and dutifull None filche and steale more none murmure and whisper more none back-bite and disclose secrets more none breake out at last into clamours and traduce more besides their readinesse to conspire and ioyne with their gouernorus most mortall aduersaries against them Admonitions for inferiours to propose an other end of obedience to performe it in better manner to the Prince others whom God hath subiected them vnto namely more to seeke Gods fauour then mans face and rather to be loyall in heart and deed for conscience then counterfeit loyaltie in word and shewe for commoditie God hath ordained authoritie so reuerently to be regarded and honoured as that subiects should seriouslie shewe themselues subiects and that with fidelitie and not sportingly play the subiects as though they acted a part on a stage in a vizard with fraude and hypocrisie Verse 7. All the brethren of the poore doe hate him how much more will his friends depart farre from him Though hee be instant in words yet they will not ALl the brethren the whole kindred euen they which are vnited with the neerest bonds of nature being yet carnall and vnnaturall of the poore of him that is decayed in his estate or in disgrace with superiours though neuer so vnworthilie doe hate him they loathe and despise him How much more will his friends depart from him Not they which were faithfullie affected to him at any time and bare him good will in truth for a friend loueth at all times and a friend is neerer then a brother Prou. 17. 17. 18. 24. but such his companions as dissembled with him making profession and shew of loue in his prosperitie for their owne aduantage these in his aduersitie goe farre from him cast him off and withdrawe themselues from him as being ashamed of his companie and vnwilling to take any notice of him much more to deale in his cause or to supplie his wants Though hee be instant in wordes albeit hee hartilie intreate and earnestly importune them for comfort reliefe and fauour yet they will not they will not heare any request or complaint that hee maketh they will not befriend them in anie matter of weight wherein they may do him good ¶ Neither consanguinitie nor familiaritie will make a fleshlie Doct. friend firme to him that is in miserie Pouertie and afflictions do minister matter enough of quarrell and breach though no wrong be offered though no fault be committed What was Iobs trespasse and wherewith was he to be charged when his bretheren were remoued from him and his acquaintance were strangers vnto him when his neighbours did forsake him and his familiars did forget him when they that dwelt in his house and his maides tooke him for a stranger for he was a stranger Iob. 19. 13. 14 c. in their sight when hee called his seruant but he would not answere though he prayed him with his mouth when his breath was strange vnto his wife thogh he praied her for the childrēs sake of his owne bodie And what was Dauids offence and the crime whereof Psal 38. 11. he might be conuicted when his louers and his friends stood aside from his plague and his kinsmen stood a farre off First in their pride they take it for a blemish to their blood Reas 1 that anie of their kindred should be poore and a reproach to themselues to be companions to men that are of base estate and contemned but let their kinsmen or friends be papists and Idolaters let them be swearers and blasphemers let them be proude cruell oppressors adulterers ruffians or otherwise as wicked as any Atheist can be yet these staine not their stocks nor shame their companie none but the needie and despised disgrace their families and fellowes Secondlie in their misrablenes they feare least a burthen should be layd vpon them and they put to charges in relieuing their necessities and therefore though they minister little or nothing vnto them yet the dreade of expences doth as much disquiet them as if great summes of money were extorted from them See Chap. 14. 20. Verse 8. Hee that possesseth his heart loueth his owne soule he keepeth vnderstanding to finde that
Lord if children might safely say and doe whatsoeuer them listed Did not the slaughter of two and fourty of them made by two beares openly declare the wrath and indignation of the Lord against them But for al this so they will thinke still and so they will liue still and therefore such we must leaue to themselues and let them take as they shall finde one day only we may tell them what the Scripture saith vnto them in this case Reioyce ô young man in thy youth and let Eccles 11. v. 9. thine hart cheare thee in the daies of thy youth and walke in the wayes of thine hart and in the sight of thine eyes but know for all these thinges God will bring thee to iudgement Vers 12. The Lord hath made both these euen the eare which heareth and the eye which seeth HIs meaning is that the Lord hath formed the whole man all the parts of his body though he nameth only these two as the seates and instruments of those noble senses of hearing and seeing which are mentioned with them and these together with all the rest he enableth and quickneth to doe their office ¶ Our members and senses are the workemanship and gift of Doct. God No art can make them nor all the power of all creatures if they should vnite their strength together were sufficient to fashion so much as a Finger or Toe or any other limme and put feeling into it The honour hereof the Lord doth challenge to himselfe in that speech of his to Moses Who hath giuen the Exod. 4. ver 11. mouth to man or who hath made the dumbe or the deafe or him that seeth or the blinde Haue not I the Lord First it is not in the power of creatures to doe smaller matters Reas 1 then to make eyes and eares they cannot make haires nay they cannot giue coulour to their haires which are made to their handes and grow vpon their heades that which is blacke they Matth. 5. v. 36. cannot change into white and that which is white they cannot turne into blacke now he that is not able to doe the lesse will lesse be able to doe the greater Secondly if any part of man or of other liuing creatures or of plants or of any naturall body or substance might be made without Gods owne hand he should cease to be an absolute creatour and creatures that could doe these feates would become demy-creatours Instruction to depend vpon him for the preseruation of our Vse senses and members who is the sole and only maker of them and therefore also let them be continually imployed in his seruices We can no otherwise deale so safely for our selues nor so thankefully with him as to consecrate his owne workemanship to his owne glory It were an vnworthy part of vs and might worthily bereaue vs of the vse of our life or dearest members to bestow his gifts of this nature or valew in contempt or neglect of him vpon his greatest enimies sinnefulnesse and Sathan But may it not be done so closely and with such secresie as he shall neuer know of it to take offence at it Is it not possible to delight our selues with our vnlawful actions and serue our owne turnes by abusing of our tongues and yet all be hidden from God Vnderstand yee vnwise among the people and yee stoles when Psal 94. v. 8. 9. will yee be wise he that planted the eare shall he not heare or he that formed the eye shall he not see But that we may inioy the right vse of our senses our selues and not haue them infectious and noysome to our soules and may also render to him due praise for them actually by them it shall be needefull to haue recourse to him and seeke his helpe that as they were created by his hand and are depraued by our corruptions so he would againe repaire the same and sanctifie them to spirituall seruices For otherwise a man quicke sighted in earthly thinges may be starke blinde in heauenly and he that hath a ready eare to listen vnto mens speeches may be vtterly deafe at the Counsailes of God And that caused Moses to obraide the carnall Israelites in the wildernesse with such a palpable senselessenesse saying vnto them Yee haue seene all that the Lord did before your eyes Deut. 29. v. 2. 3. 4 in the land of Aegipt vnto Pharao and vnto all his seruants and vnto all his land the great temptations which thine eyes haue seene those great miracles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day Consolation for them that profitably exercise their soules and senses in obeying of Gods holy will and doing good to his people he hath more interest in their members by right of creation especially being also incorporated into the body of Christ then they can haue by vertue of possession and therefore he will looke alwaies better vnto them for protection and defence then they at any time can doe and therefore not only their bones are kept by him that not one of them shall be broken for their hart but likewise the haires of their head are numbred that none of them shall miscarry Keeping themselues therefore in his fauour they may bouldly expect safety or though sometimes they be sicke sore lame wounded maymed depriued of sight decayed in their hearing or subiect to other like impediments yet such is the tender care of their heauenly Father towardes them that he will be more prouident for their recuring then any parent and such is his skill and power that he is more able to repaire and heale them then any or all the Chirurgions and Physitions through the whole world If the maladies therfore of any good man doe proue sometimes incurable and cannot be holpen it proceedeth not from the defect of his loue as though he neglected to doe them good nor from any want of ability in him as though it were beyond his power to recure them for it is alwaies easie with him to recure that which himselfe did make but from his holy wisdome knowing the continuance of bodily infirmities to be healthfull for their soules till that perfect restitution and reparation be made of life limmes and senses at the glorious Resurrection Confutation of those that ascribe all the members of the body with the powers and faculties of the soule to nature generation conception and second causes and looke not to God who is the Lord of nature and the causer of all mediate and subordinate causes The Prophet Dauid had an hart that vnderstood more and an eye that pierced further when he yeeldeth to the Lord the honour aswell of his conception as of creation saying Thou hast couered me in my Mothers wombe I will praise Psal 139. v. 13. thee for I am fearefully and wonderfully made My bones are not hidde from thee though I was made in a secret place and fashioned
against God doth call for such stroakes For his law is violated and his commaundement broken and an heinous offence is committed against him as our Sauiour testifieth in the Gospell by opposing this practise to his precept and iustifying the penaltie that is due for the same Why saith he doe Mat. 15. 3 4. ye transgresse the commaundement of God by your tradition For God hath commaunded saying Honour thy father and mother and he that curseth father or mother let him die the death If it be a fault for seruants whose tongues God hath not so strictly bound to the good behauiour to answer againe to their Gouernors if wiues which may be bolder with their husbands are not yet allowed to be malapert as Michol was with Dauid but must reuerently speake to them and of them as was Saraes demeanour towards Abraham then it will proue an odious crime and brutish doggednesse for children to snarle and barke at or inueigh against their parents Thirdly the righteousnesse of God will not suffer them to escape with impunity but calleth vpon the Magistrate and requireth him to proceede against them and doe iustice vppon them saying If there be any that curseth his father or his mother he shall die the death seeing he hath cursed his father and his mother Leuit. 20. 9. his blood shall be vpon him And though men would seeme more mercifull then he and iudge it cruelty to execute this sentence so sharpely yet he often compelleth them to it by putting such vnnaturall malefactors into their handes for other facts as Rapes Robberies Murthers Treasons and such like offences and so they are cut off aswell the one as the other by the sword of iustice And albeit they should not this way be brought to their end by a violent death as it cannot be denied but that many escape eyther those crimes or punishments yet certainly his own hand will bring them to a miserable death that they shall die a a cursed death and be swallowed vp of eternall death Instruction for all children to beware of contumelious speeches Vse tending to the disgrace of their parents as of contumacious behauiour otherwise or of violent actions for the hurt of their persons That which should affright them from speaking treason against the Prince namely the feare of God and perrill of discouery and punishment if it be discouered ought also to with-hold men from vttering opprobrious wordes against their fathers and mothers sithence it proceedeth also from impietie and iudgements are likewise threatned against it It is not safe to harbour a disloyall thought against thy Soueraigne vnder whom thou liuest nor so much as to whisper any thing to his dishonour and it is dangerous to conceiue a base opinion of those out of whose loynes and bowels thou hast discended or to suffer thy tongue thine eye or thy minde to contemne them He that giueth this admniotion Curse not the King no not in thy Eccl. 10. 20. thought neyther curse the rich in thy bed chamber for the Fowles of the heauen shall carry the voyce and that which hath wings shall declare the matter the same is the Authour of this threatning The eye that mocketh his father and despiseth the authority of his Prouerb 30. 17. mother the Rauens of the Valley shall picke it out and the young Eagles shall eate it Wouldest thou then haue a bright estate a comfortable estate feare parents in thy heart honour them in thy wordes obey them in thy deedes and reuerence them in thy gestures If thou hast failed in former times amend and reforme it now and hence forwards and if they be gone that thou canst not performe these dueties vnto them be humbled before God and repent whiles yet thy light burneth that thou mayest preuent and stay that hideous darkenesse of terrour and plagues which otherwise will ouerwhelme thee And Parents are likewise to be exhorted so to looke to their owne waies and so to educate and traine vp their children that they may minister help and not be an hinderance vnto them for the ordering of their hearts lippes and actions And therefore by conuersation it concerneth them to be their patternes and precedents and by their gouernment to be their guides and directions neyther vsing rigour as if they were Tyrants ouer them nor too much remisnesse as though they were but equals and fellowes with them S. Paul giueth a precept to Fathers that they prouoke not Col. 3. 21. their children to anger lest they should be discouraged dooth not meane that they should suffer them to liue without all controlment and be altogether regardlesse of them Neither is it enough for fathers and mothers to take authority ouer their sonnes and daughters vnlesse there be also concord peace and good agreement betweene themselues For there will be partaking if they growe to diuision and they that are on the mothers side must maintaine her cause by impugning the father and they that take the Fathers part must iustifie his dealing by dispraising the Mother and it will be very difficult to cleaue to them both or speake well of them both when there is nothing but ciuil warre in the family Vers 21. An heritage is hastily gotten at the beginning but the end thereof shall not be blessed AN heritage Lands goodes money offices or promotions and the like is hastily gotten at the beginning is of many wicked men quickly atchieued by euill meanes but the end thereof shall not be blessed the issue of it shall be vnhappy and cursed partly in this respect that it is a snare to their soules and stoppeth their way from eternall life and partly in this that it is like to be as badly spent as it was ill gotten and he that rose vp to wealth so sodainly may as sodainly or by leasure fall into want as it is said that a man with a wicked eye hasteth to riches and Prouer. 28. v. 22 knoweth not that pouerty shall come vpon him And the thoughts of the diligent doe surely bring aboundance but whosoeuer is hasty Prouer. 21. v. 5. commeth surely to pouerty partly in this that it bringeth them many perturbations and troubles whiles they retaine it See Chap. 10. v. 22. and 12. 27. Vers 22. Say not I will recompence euill waite on the Lord and he will saue thee SAy not I will recompence euill Be so farre from reuenging thy selfe in deede for iniuries done vnto thee as not in wordes to threaten or in minde to purpose any vengeance But waite on the Lord commend thy cause vnto him and stay his leasure till he deliuer thee and he will saue thee he saith not he will reuenge thee and plague them though he will doe so vnlesse our aduersaries repent yet he would not haue vs so much to thinke of or desire that as to put our trust in him referring our selues wholly to that which seemeth him good to doe without desiring hurt to them which doe vs hurt