doing them is the cause why they say them Then they pretend the most obedience when they intend the greatest disobedience and looke for some notable disloialtie from them when they are readie to sweare to be loyall Verse 6. The talking of the wicked is to lie in waite for blood but the mouth of the righteous will deliuer them THese words are not to be vnderstood to meane all sorts of wicked men but such as are malitious and their speeches too of such as they maligne doe principally tend to the insnaring and catching of them and that to their destruction so farre as they can effect it if not by violence vpon their bodies to the taking away of their liues yet by oppression otherwise to the ruine of their estate Now the contrarie is to bee found in the godly who vse their lips as much as in them is to succour such as the wicked lie in waite for either as Pauls nephew did by discouering the practises against them or being suiters for them or cleering their innocencie And this is spoken of their endeuour and not of the euent for that is many times otherwise Doct. 1 Lie in waite c. It is the propertie of violent men to mixe their crueltie with craftinesse Their tongues worke as well as their hands and their hearts and heads giue direction to their tongues and hands and tongues and hearts and heads doe all conspire and combine themselues against poore innocents Such the Prophet complaineth of in the Psalmes He lieth in waite secretly euen as a lion in Psal 10. 9. 10. his denne he lieth in waite to spoile the poore he doth spoile the poore when he draweth him into his net He croucheth and boweth and therefore heapes of the poore doe fall by his might Many deuices deceitfull tongues haue to bring their purposes to passe Sometimes by flatterie or otherwise to draw aduantages from him whom they practise against according as our Sauiour was sundrie times dealt with Sometimes by incensing or Luk. 22. 21. perswading others whose displeasure and power may worke that which themselues could neuer effect as Haman did and Amaziah and Daniels aduersaries also though in another manner Dan. 6. Sometimes by taking opportunitie of the time when it Amos 7. 10. serueth them as Doeg did against the Priests when Saul himselfe was offended with Ionathan for fauouring Dauid Who can reckon all when there are so many and euery day new inuentions of moe Reasons 1 First the diuell is their director and teacheth them what course to take and all the world knoweth and feeleth that hee is both fierce and subtill being a bloodie red dragon for crueltie and hauing seuen heads for craft Secondly their owne studie and exercise hath made them expert and skilfull in their hellish trade and the taste of blood hath made them as hungrie as hounds after it Vse Instruction to auoide as much as wee may both conuersation and conference with them Of receiuing harme we stand in great perill of effecting good we can haue little expectation It is no hard matter for the foxe or lion to make the lambe to feele their wilinesse or violence but it is not easie for the lambe to teach the lion or foxe his innocencie Doct. 2 But the mouth c. It is a note of a good man to haue his good word readie to helpe them that are oppressed There be many that refraine from traducing accusing and intrapping their neighbours which yet goe not farre enough to shew themselues mercifull and righteous there are many that will speake in the praise of godly men free from troubles and molestations and yet declare not sufficient loue to God and his people but here is loue here is courage here is faithfulnes herein they make it appeare that they are not accepters of persons when they applie their wits and tongues and countenance in their places for the defence of harmelesse men that are helplesse In this sense doth the Holy Ghost call vpon men in the foure and twentith chapter Deliuer them that are drawne to death and wilt Prou. 24. 11. not thou preserue them that are led to be slaine Reasons 1 First they are the members of our owne bodie and therefore their communion and neerenesse with vs should moue vs to it Who would not open his lips for a father or brother or friend as did that faithfull Ionathan but chiefly for himselfe Who would not doe his best to shew the equitie of his owne cause Who would not intreate hard to saue his owne head or hand or foote or any other part of him So doe all good men that deale in the behalfe of any iust and righteous person the case is their owne Secondly they are the members of Christ who is head to vs and therefore since he spared not to speake and suffer for vs since he prayed and pleaded and payed euen his owne life and naturall bodie for our deliuerance is it much for vs to bestow our words or to beare a rebuke to deliuer those that haue a place in his mysticall bodie Thirdly it is the way to prouide helpe from God and good men against our owne troubles to be helpfull to others in theirs and the contrarie befalleth them that are slacke and remisse in this dutie Fourthly we doe after a sort make our selues accessarie to the wrongs and iniuries which are offered to the righteous when they either come vpon them by our negligence or fearefulnes Vse 1 Instruction for euery degree to be diligent and carefull in the performance of this dutie Art thou a Magistrate Remember what lesson Salomons mother bestowed vpon him Open thy mouth for the dumbe in the cause of all the children of destruction Prou. 31. 8. 9. Open thy mouth iudge righteously and iudge the afflicted and the poore Art thou a priuate man yet thou maist giue aduice or testifie the truth or solicite friends or at least thou maist call vpon God for them that bee pursued by oppressors Consolation to all good patrones of poore distressed mens causes which take to heart their wrongs and burthens and seeke reliefe and remedie for them They would not so faithfully labour for righteousnesse vnlesse themselues were righteous they could not shew such pitie to good men vnlesse they loued goodnesse and God loued them for effectuall compassion and mercie is neuer found in any that is not vnder mercie 2. To them that haue enemies lying in waite for their blood if they be innocent and godly the Lord will stirre them vp friends that will fauour their cause and stand in their defence Some Iob or other wil deliuer them though they be poore and fatherlesse and haue Iob 29. 12. none to helpe them Or if there be none that fauour them at the bench yet there be that will obtaine fauour for them from heauen The prayers of Gods people ascend vp to Gods presence for his helpe and those mouthes preuaile mightily that seeke
good conscience is the pilot to gouerne it which will leade him thorow the whole course of his life till hee come to the hauen of safetie and blessednes So is the vprightnesse of Iob commended that it directed him to the feare of God and caused him to eschew euill So is the foundnes of Zacharie and Elizabeth notified that by vertue thereof they walked in all the commandements and ordinances of the Lord without reproofe And so is the sinceritie of all blessed persons extolled and praised by the same effects in the hundred and ninteenth Psalme that they keepe the commandements of God and worke no iniquitie Psal 119 2. 3. Reasons 1 First it will stirre vp men diligentlie to seeke for knowledge and vnderstanding attending daily as suters at wisedomes gate in all the ordinances of God When hee speaketh they will bring an eare to hearken When he teacheth they will bring an heart to learne When neede requireth they will vse their lippes to aske counsell in the word they will digge for wisedome by prayer they will call for assistance by meditation they will applie all good instructions And so seeking of God with an whole heart is set in the scriptures as an effect of vprightnesse and a cause of walking in the law of the Lord. Psalm 119. 2. Secondlie where a good conscience is present there the word of God is neuer absent for that doth alwaies dwell with fidelitie and trueth The same heart that entertaineth the one doth euermore enioy the other And that dealeth faithfullie with them that be faithfull it will not suffer them to wander aside thorow want of guidance or to fall into mischeefes for fault of direction It shal leade thee saith one scripture when thou walkest it shall watch for thee when thou sleepest and when thou wakest it shall talke with thee Prou. 6. 22. Thine eares shall heare a word behind thee saith an other scripture saying this is the way walke in that when thou turnest to the right hand or to the left Isai 30. 21. Thirdlie the spirit of God is alwaies in them that are vpright and true hearted it moueth them to aske to heare to pray to reade and to meditate it maketh the word effectuall to speake to their soules also flexible to yeeld to the word it worketh sound iudgement in the mind holie affections in the heart alacritie and readinesse in the will faith in the whole soule and sincere sanctitie in the conuersation Hereof the Apostle speaketh to the Romanes As manie as are lead by the spirit of God are the sonnes of God And it is as true on the other side as manie as are the sonnes of God are lead by the spirit of God for this is euer reciprocall and conuertible Vse Confutation of the erronious opinion whereby manie illude themselues and their false bostings whereby they would deceiue others They roue abroad in all the waies of sinfulnes in euerie by lane of licentiousnesse in ignorance pride wantonnes vnthriftines crueltie blasphemie c. Yee may finde them almost euery where sauing in religious and honest exercises and those they flie from as if they were gaoles and dungeons to hold them in and yet they thinke and say and face it out that their heart is honest though their life be lewd all is well within though all be naught without they haue as good soules to God as the best although they serue Satan asmuch as the worst If these men haue vprightnesse vprightnes hath lost her wonted vertue and ceaseth to be vpright For that which was vprightnesse in Salomons time and in all former ages was more faithfull and forcible to preserue them whom it tooke charge of as it doth all in whom it inhabiteth from such inordinate and vicious behauiour To which may be added also another brood of a wandring and vagrant mind altogether vnsetled in all points of religion They heare of multiplicitie of opinions and the differences of mens iudgements one from another some are Papists some are Protestants some are Brownists so that they know not what to beleeue nor whom to trust and therefore iudge it their readiest way to credit none of them all and not cleaue to any side But the righteous are not tossed vp and downe with such waues of vncertainetie and doubtfulnes sinceritie leaueth not men to shift for themselues that for want of due information in the waies of God they should walk in flat Atheisme The Lord promiseth better things to his people that faithfully serue him What man is hee that feareth the Lord him will he teach the way that he shall chuse Psalme 25. 12. Are ye left then without direction then ye are found without righteousnesse Doth not God teach you his way then yee are vtterlie void of his feare Reproofe of them that commit themselues to the leading of contrarie guides which withhold all their passengers from sincerities counsell and direction and that is to vaine pleasure to filthie lucre to carnall reason to brutish lust to the example and fashion of the wicked world and to the sinfull motions which the diuell himselfe most craftilie suggesteth These are they that almost in all places are taken vp for leaders they are neuer without worke they haue continuall imployment and therefore it plainly appeareth that there is little vprightnesse and that is as little regarded as few iust persons there are to be guided by it Consolation against the discouragements wherewith manie faithfull Christians are assaulted in respect of the manifold perils which they passe thorow When they look abroad into the world they see all kinds of inducements to euill by perswasions by threatning by examples and sophisticall defences their carnall friendes would allure in kindnesse their craftie foes would illude them by cunning the violent tyrants would compel thē by force When they search into themselues they finde corruptions ignorance errors fearefulnesse and inconstancie which causeth them to fall into many feares and doubts of their perseuerance How say they shall we persist and hold out in the dangerous dayes How if the word of God should be taken from vs how if deceiuers should be turned in among vs how then shall we find the way to euerlasting saluation The holie Ghost telleth you in this place if your hearts be righteous and plaine and honest your vprightnesse shall leade you the spirit of God will teach you and his grace will establish you Which S. Iohn doth also testifie for the confirmation of such as were in the same case These things saith he haue I written vnto you concerning them that deceiue you But the anointing which you receiued of him dwelleth in you and yee neede not that any man teach you but as the same anointing teacheth you of all things and it is true and is no lying and as it taught you it shall abide in him Doct. 2 But the frowardnesse Wicked sinners are greatest workers of their owne woe They shall be taken in
euerlasting mercie there hee will Psalm 2. 5. speake vnto them in anger and for want of repentance will punish them eternally with iustice Secondly the fearefull iudgement of God vpon their hearts that they should not see how they were illuded in their expectation vntill their death when the case is remedilesse If the vanitie of their hope were discouered to them before they might cast it off sooner and lay a new foundation of a better whereas resting still vpon the stabilitie of that it breaketh when it cannot be repaired and they fall when they can neuer rise againe If the fiue Matth. 25. foolish Virgins had found their want of oile before the bridegrome was comming they might in time haue prouided themselues and be readie to enter with him to the wedding before the dore was shut If they which presumed so much of Christ his acquaintance because they had eaten drunk in his company and Luk. 13. 26 27. heard him preach amongst them had knowne before hand what small account hee would haue made of them they might haue vsed better meanes whiles time serued to grow into his fauour Thirdly the prerogatiue and priuiledge of Gods people would be much infringed if wicked men should haue hope with them in the life to come for therein standeth the contrarietie between them The wicked saith the Scripture shall bee cast away for his lewdnes but the righteous hath hope at his death Prou. 14. 32. For the present it commeth to passe commonly that bad men are full and good men are hungrie the one sort doe laugh and the other waile and weepe as our Sauiour testifieth Luk. 6. 25. and therefore hereafter their conditions shall bee changed on both sides the pleasure of the one shall bee turned into paine and the sorrowes of the other into endlesse comforts As it is said by the Apostle concerning the godlie that if in this life onely they had hope they were of all most miserable so it may be spoken touching the godlesse that if in the life to come also they had hope they were of all men most happie Vse 1 Reproofe of their folly which liue in hope that the time of their death will beget them hope and not destroy it They know that now they are sinfull persons without all grace and goodnes but they trust that then they shall be conuerted and brought in a moment to repentance They know that now they stand in state of damnation and if they should presently come to iudgement they must needes perish but they trust at the last gaspe to call vpon God for mercie and thereby get pardon for all their sinnes and so their soules shall bee saued As though death and the pangs thereof were appointed for the preferment of Gods vngodly enemies They haue bestowed themselues in the seruice of sinne and spent their daies in rebellion against the Lord and doe they looke for reward thereof to bee crowned with glory Are theeues and robbers are cutpurses and other malefactours therefore bound ouer to the Assises that they may bee put in commission and called vp to the bench Instruction to confirme our hope by putting our soules out of all perill of perishing afore our death or sicknes or any other danger least our euidence be to seek when our cause is to be tried Let euery one of vs vpon apparance of election by faith and the fruits of sanctification be able to say as trulie though not with as much feeling of assurance as the Apostle did I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things Rom. 8. 38. present nor things to come nor height nor depth nor any other creature shall separate vs from the loue of God which is in Christ Iesus This will make our life truely prosperous and profitable and our death blessed and comfortable and our state in the world to come immortall and glorious Consolation to such as feare God that death will deliuer them from the hopes and the liues of their sinfull enemies Away must their soules goe and downe must their carkasses and where then are their purposes and what becomes of their power Though they were as mightie as Leuiathan and as mischieuous as dragons yet when they bee dead as die they must what cause hath any man to be afraid of them Achab minded great matters against Micaiah at his returne in peace from Ramoth Gilead 1. King 22. but God minded to preserue Micaiah by defeating Achab of a peaceable returne from thence Let Hezechiah and all his people saith Zanecherib trust to it that I will speede them at my next comming to Ierusalem but God had appointed that hee should come no more that way but be drawne by the snowte like a fish Isai 36. 12. and 37. 29. or led with a bridle like a beast to the shambles and slaughter at Nineue The Egyptians were resolued to pursue Israel vntill they ouertooke them and to put them to the sword when they caught them and to take the spoile of their goods when they had slaine them but the waters were first to pursue themselues and death to ouertake them and the sea to haue the spoile of their bodies and hell to make a pray of their soules Verse 8. The iust escapeth out of trouble and the wicked shall come in his steed GOds fauour and goodnes doth not free his seruants from afflictions but deliuereth them out of afflictions Whereinto hee casteth the wicked though they be not alwaies of the same kind with those which the godly suffer but worse and more durable and such as are mixed with Gods wrath and poisoned with the sting of their owne euill conscience Doct. Though the afflictions of good men seeme sharpe and grieuous yet they are not perpetuall Before euer God bring his into troubles hee appointeth how they shal be preserued in them and passe thorough them and get out of them He doth as well foresee their arriuall as their launching forth and the end of the boysterous stormes which they must indure aswell as the beginning and entrance thereof Many Psalm 34. 19. or great are the troubles of the righteous but the Lord deliuereth him out of all Neither number nor grieuousnesse nor continuance of crosses nor power of persecutors nor any other impediment can hinder his hand from helping his distressed seruants Reasons First they will keepe no silence when they bee in tribulation they will cry vnto God and bemone their case vnto him that hee may take their cause into his hands Neither is it any waywardnesse in them but wisedome and their bounden duty so to doe for he calleth them vnto him and commaundeth them to make their complaint Call vpon me saith hee in the day of trouble so will I deliuer thee and thou shalt glorifie me Psal 50. 15. Secondly all Gods people are petitioners for euery one and euery one for all so that no member of Iesus Christ wanteth
Elias Elisha and our Sauiour himselfe and he that is alwaies altogether destitute of this doth prouoke God to bee angrie with him for want of zeale and hatred of sinne But it is a passionate anger that is here reproued which is not a power of the soule but an impotencie He that conceiueth the other is an agent and doth a seruice to God but hee that is moued with this is a mere patient and sinne hath in that case preuailed against him Now it is said that a foole will be knowne the same day that is suddenlie and speedily as soone as he is prouoked he will shew it by outcries reuilings or threatnings or other such like signes of choller But a wise man so farre as his wisedome worketh and his naturall corruption and infirmities breake not out will hide shame that is will suppresse his anger and passe by the iniuries offered to him and not disgrace himself by returning reprochful speeches to him that hath done him the wrong Doct. They much be wray and lay open their folly that are giuen to be hastie to anger God did see it before within but now men shall also discerne it without that which formerlie did lurke in the soule will breake out by this into sight It will shew it selfe in their countenance in their gestures in their words in their actions And therefore it is said that the discretion of a man deferreth his anger and his glory Prou. 11. 11. is to passe by an offence Reasons First the originall and roote of this rash and hastie anger is sinfull and euill it proceedeth from the corruption of nature it is the worke of the flesh and a limbe of the old man Gal. 5. 20. Col. 3. 8. That holy anger against sinne and Gods dishonour doth not come so easily nor is so readie at hand that must be labored for and obtained by prayer and other godly exercises and when there is cause of it our flesh is very vnwilling to entertaine it Secondly more specially pride and a hie minde that disdaineth to beare any indignities doth kindle it and cause the flame thereof to breake out so violently Thirdly for the manner thereof it is inconsiderate and without all iudgement taking those to be enemies that are friends and those to be offences that are kindnesses and those offences to be the greatest that are the least and that to deserue much blame and punishment which is to be passed by with silence Fourthly the effects of it are daungerous as S. Iames saith that the wrath of man worketh not the righteousnesse of God Iam. 1. 20. And this scripture that he that is hastie to anger committeth follie yea exalteth folly Prou. 14. 17. 29. as shall bee shewed more particularly in that place And our Sauiour that hee that is angrie with his brother vnaduisedly shall bee culpable of iudgement And he that shall raile with all and call his brother foole shall be punished with hell fire Mat. 5. 22. Vse 1 Instruction to vse meanes that our hearts may bee stored with the wisedome which is from aboue that is peaceable and gentle Let vs not rake in the sinke of others mens faults to annoy our selues with the vnsauorie smell of them and therewith to be defiled and made as vnsauorie to others Hee that will take all aduantages of wronges done to him shall wrong his owne name with infamie and he that couereth the shame of others in priuate iniuries doth actually publish his owne praise as the holy Ghost saith It is a mans glorie to passe by an offence it is his honour to cease from strife Pro. 19. 11. 20. 3. Consider how amiable and louely a grace this mildnes this meekenesse this long sufferance and forbearance is it declareth wisedome it winneth credit it draweth loue it pearceth their hearts if any thing can that are so spared it bringeth comfort to our owne soules for the assurance of Gods mercie in pardoning of our sinnes Reproofe of them that for credites sake because they would not be counted fooles will rifle into euery word that is spoken and euery action that is done against them And so to auoide the name of fooles they will doe the workes of fooles and to haue the reputation of wise men they will practise that which is contrarie to wisedome they will shame themselues in desire of honour and bring contempt vpon their owne heades in hope to be much regarded When they shew themselues much displeased it seemeth to them that they are much feared and indeede they are much despised great heate with offer of reuenge they thinke will be imputed to great courage and magnanimity but God and wise men ascribe it to folly and debilitie It is a certaine rule of truth that he is most valiant that is most patient and so getteth Rom. 12. 21. the victory that ouercommeth euill with goodnesse And no conquerer is so mightie as he that subdueth his owne passions and distempered affections For so doth the Lord himselfe who is the fittest vmpiere in this and all other causes set downe his award He that is slow to anger is better then the mightie man and hee that Prou. 16. 32. ruleth his owne mind is better then he that winneth a citie Verse 17. He that speaketh trueth will shew righteousnesse but a false witnesse vseth deceit HE that speaketh ordinarily in his common speech that which is true will shew righteousnesse that is will carie himselfe iustlie and further righteousnesse with his testimonie when hee shall bee publikely called thereunto But a false witnesse a false man becomming a false witnesse will vse deceit will make a shew of trueth and peraduenture vtter some part thereof but with such craft and cunning as shall be contrarie to righteousnes and hurtfull to any good cause Doct. 1 He that speaketh the trueth c. They that vse not their tongues to the trueth in priuate can hardly be brought to deale truelie in publike There must be as well a trayning of that to make it fit for equitie and iustice as of the hands and other parts of the bodie to make them skilfull in handling a weapon and bearing of armes and doing of other feates that belong to a souldier As no man is meete to be made a publike person and to be called to eminent place either of magistracie or ministerie that hath not before declared his worthinesse by shewing forth those vertues and excellent qualities which the holy Ghost prescribeth in the scriptures so likewise is not any competent for any worke that is publicke vnlesse his former conuersation vpright and honest commend him vnto it but least of all if the contrarie be found common and ordinarie with him The rule which our Sauiour giueth in another case will hold as firmely in this Hee that is faithfull in the Luk. 16. 10. least he is also faithfull in much and he that is vniust in the least is also vniust in much Reasons First the mouth
sinnes that they haue committed the multitude of seruices which they haue neglected the hypocrisie infidelity vnchearefulnesse and other imperfections that haue stained their best words and actions and these will helpe to hold downe their hearts in humilitie and take away all matter of glorying For the best in the world shall haue cause to blush and hang downe their heads if they make comparison betweene that they are and that which they ought to be Though thy knowledge bee great yet how much art thou ignorant of that thou mightest haue knowne if thou hadst been as diligent to seeke it as God was to offer it vnto thee Though thou haue faith and loue and repentance and by vertue thereof doest shew forth the fruites of the spirit in holie obedience yet how small time hast thou spent how softlie hast thou trauailed and how little ground hast thou gotten in this way that leadeth to eternall life But in the course of sinfulnes diddest thou not begin the race soone and runne swiftly and come backe againe slowlie Thirdly it will much diminish a selfe-liking and too great opinion of our owne excellencie if wee turne our eyes without enuie to the excellent graces of knowledge and discretion of zeale and moderation and of all other amiable gifts of our brethren wherein they goe beyond vs. And this is the receipt which the holie ghost prescribeth to the Philippians against this verie maladie Let nothing saith he bee done in contention or vaine glory but in meekenes of Phil. 2. 3. 4. mind let euery one esteeme others better then himselfe Looke not euery man on his owne things but euery man also on the things of other men Lastlie consider the hand which ministreth euery good thing that we enioy whether it bee gift of nature or of grace or of outward possession whether it concerne the bodie or the minde the state or the dignitie All is of God all is from God and all is for God and therefore let all the glorie be giuen to God What hast thou saith S. Paul that thou hast not receiued If thou hast receiued it why gloriest thou as though thou haddest not receiued it 1. Cor. 4. 7. It becommeth not a beggar that liues of the almes basket to bragge of his meate nor insolentlie to compare with him or his that relieueth him in his miserable necessitie Doct. 2 But with the lowlie Euerie humble man is also indued with wisedome Lowlie and wise bee so farre conuertible as that the one can neuer be affirmed of any without the other the habit of humilitie doth inferre the possession of wisedome and the want of either doth euict the priuation of both Reasons First the fountaine from whence lowlinesse floweth doth alwaies in the same current send forth the streames of wisedome The Lord Iesus doth neuer deriue to any the power and ability of subduing his heart but he giueth him also sound knowledge how to obtaine it and holie vnderstanding how to vse it Secondly God himselfe is the instructour of all humble persons and frameth their hearts to be teachable that they shall not faile to learne of him and therefore must needs receiue wisedome from him This is agreeable to the promise which hee maketh Psalm 25. 9. Them that bee meeke will he guide in iudgement and teach the humble his way He giueth grace and guidance with his precepts for minde and heart for knowledge and affection for will and conscionable practise Thirdly the happinesse which they procure to themselues doth giue a cleere testimonie of their wisedome They enioy the fauour of God and the friendship of Gods people In their hearts they haue peace ouer their affections they haue power They are alwaies in the way of preferment either to come to honour in a great place or for honour to come to them in a meane place For euerie state they are fitted whiles they are to be tried with aduersitie they can beare it without impatiencie when they shall be called to prosperitie they can vse it without insolencie as long Psalm 37. 11. as they continue in this world they are rightfull possessours of the earth as soone as they depart to an other world they shall be glorious inhabitants of heauen In which respects the spirit of God saith that it is better to be of an humble mind with the lowlie then to deuide the spoiles with the proud Prou. 16. 19. The meanest and most afflicted vnderling that is humble and meeke is in farre better case then the mightest and most puissant conquerour that is proude and haughtie Vse Reproofe of such as deride their simplicitie for vndergoing so manie molestations and charge them with follie for not facing out matters with an impudent countenance and condemne them of madnesse because they seeke not pompe and earthlie excellencie But it is not because the humble want wisedome but because wisedome seemeth foolishnesse to fooles and such as are destitute of vnderstanding They looke vpon their troubles but feele not their comforts they see their persecutions but foresee not their deliuerance they behold their present condition in afflictions but discerne not of their happines to come in glorie Instruction to make most account of their counsels and companie seeing they are best of all stored with wisedome and knowledge None are so well able to giue aduice as they for though others may haue more countenance and greatnesse yet they attaine not to so much counsell and goodnes None are so readie to giue aduice as they for they doe it most willingly and cheerefullie with all mildnesse and kindenes None are so much blessed in the aduice which they giue as they For their prayers are forcible with God and Gods presence is effectuall with them for assistance in such acceptable seruices Verse 3. The vprightnesse of the iust shall guide them but the frowardnesse of the transgressours shall destroy them BY vprightnesse is not meant an extrauagant well meaning without further rule or warrant as though good intents were competent guides of our waies to saluation but the sinceritie of an heart faithfullie though not perfectlie willing to beleeue and obey that which it knoweth and resolutelie though not absolutelie desirous to know that which God shall reueile vnto it Now this is said to guide righteous men that is shall procure good direction from the Lord both for his seruice and their owne happines and make them tractable to follow the same Contrarie to this is the condition of the wicked who are not ledde with vprightnesse but carried with peruersenesse and therfore misled by the same to their vndoing For thus standeth the opposition the vprightnesse of the iust shall guide them in the way and so preserue them but the frowardnes of the wicked will keepe them from the way and so destroy them Doct. 1 The vprightnesse Euery one that is truely godlie hath a faithfull guide and counsellour in his owne breast A sound heart is the sterne of the soule and a
in others The blinde bragging Pharisie was not ashamed to come into Gods owne presence to depraue the humble poore Publicane who was incomparably the Luk. 18. 9. 11. better man Secondly they are despisers of God himselfe reiecting his counsell and casting his word behind their backes and therefore it is no strange thing that they should offer despite to mortall men Thirdly contempt is in all equitie their owne due portion and God hath appointed in his iudgements that they shall recouer their right to themselues by making an offer Vse 1 Confutation of them which take it to be the fruit of their wisdome and ripenes of their wit to haue a dexterity in breaking of iests vpon men to make thē to be laughed at So farre they think they shew the rarenes of their vnderstanding as they can make men to feele the keenenes of their tongues But God which best knoweth who be wise and what is wisedome doth charge them to be vnwise and void of wisedome He to whom it belongeth to conuince fooles and to punish them doth marshall these among the great fooles that shall be punished Instruction as to keepe our selues from the societie of such companions vnlesse we be duely called into place so not to bee dismaied though in our callings and for weldoing they shoote their bolts at vs. Their strongest arrowes are but strawes and their strongest archers are but dwarfs and Pigmees The Lord himselfe doth animate vs against the greatest of them by the Prophet Feare yee not saith he the reproach of men neither be yee Isai 51. 7. 8. afraide of their rebukes For the moath shall eate them vp like a garment and the worme shall eate them like wooll If a worme and a maggot will proue stronger then they and get the victorie of them why should their words be more regarded then wormes and maggots Ideots and naturals we care not for though they should raile vpon vs and giue reuiling speeches poore creatures they are to be pitied they want wit they know not what they say and why then should these bee so much respected which are to bee lamented for want of wisedome and say they know not what Verse 13. He that goeth about as a talebearer discouereth a secret but he that is of a faithfull heart concealeth a matter IN this place and in the ninteenth of Leuiticus verse 16. and elsewhere the holy Ghost compareth busi-bodies and such as delight to deale in other mens matters to petie chapmen and pedlers which carry wares about selling in one place and buying in another and two markes of lewdnes he brandeth them with as first that they haue false and vnfaithfull hearts and then that they haue loose and blabbing tongues that can keepe no counsell but tell all that they heare They will draw on men by their newes and reports to open their minds and secrets vnto them which after they will publish to others From both which vices hee cleareth all good men their hearts are faithfull and their tongues are silent to couer such matters as loue requireth them to hide and dutie and conscience do not bind them to lay open Doct. A slaunderous tongue will be as readie to defame them whom it speaketh vnto as whom it speaketh against It trafficketh altogether by exchaunge it will deliuer nothing to you but vpon condicion to receiue somewhat from you It will neuer beare an emptie packe but desireth where ought is vttered and taken out there to take somewhat to be put in that it may haue choise for other places This is the cause why the Lord forbiddeth to chaffer or to haue any dealing at all with such manner of persons though they make shew of neuer so great loue and kindnes towards vs. Hee that goeth about as a slaunderer discouereth secrets therefore meddle not with him that flattereth with his lips Prou. 20. 19. Reasons First the same cause that moued him to relate others mens affaires to thee will likewise induce him to discouer thine to other men and that is want of loue a desire to be plausible in satisfying itching eares and hypocrisie making resemblance to hate those faults which he censureth in others Secondly they haue been trained vp in that trade and therefore cannot leaue it neither will they at any time neglect their markets for any mans sake Thirdly they haue not the power and gouernment of their owne tongues but Sathan hath whose gunpowder they are and if he put fire vnto them they cannot chuse but take And that Saint Iames meaneth when he saith that the tongue is set on fire on hell that is by the deuill that hellish spirit Iam. 3. 6. Now hee is a continuall false accuser and makebate betweene God and man and man and man and friend and nearest friend and therefore looke for no fauour at his hands Vse Instruction First if wee would bee trusted and haue men impart their minds vnto vs without suspicion of vs let vs auoid the discourses of other mens infirmities and labour rather to pray for them and heale them If we desire that any man should powre his counsels into our eares let him not see one another mans dropping out of our mouthes for then he may easily know what will become of his owne 2. To be warie to whom wee commit our secrets not to busie talkers not to idle walkers not to them that are hollow harted If they be briars and thornes as Micah Micah 7. 5. calleth them if they carry prickes in their mouthes and guile in their soules and sinne in their liues trust them not put not confidence in them keepe shut the dores of thy lippes from them though they were friends though they were counsellours though they were yoke-fellows Especially let vs not communicate with them in giuing them hearing of their vncharitable obtrectations nor trust them in our secrets for it were iust and righteous that they should be disclosed and brought to light for a recompence of our rash and vnlouing credulitie Verse 14. Where no counsell is the people fall but where many counsellours are there is health VVHere there is no counsell Where godly and holie instruction for guiding the heart and behauiour and graue and prudent aduice for gouernment of state either domesticall or publike doe faile there the people doe fall that is the gouernours themselus and they that are in subiection to them doe runne into many mischiefes of grieuous disorders and miserable destruction For what in that case is to be expected from superiours but violence and oppression And what from inferiours but falsehoode and disobedience And what from all sorts but impietie and wickednesse And what then from God but heauie stroakes and punishments But where many counsellors are which be faithfull and giue wise and wholesome counsell and that is also imbraced and followed there is health that is religion and iustice peace plentie and safetie with God gracious fauour and blessing Doct. Nothing is more necessarie and
was giuen ouer to sinfulnes and rebellion he could as easily destroy it with raine and water as if it had been but one man Thirdly they cannot thereby increase their owne power to make themselues able to incounter with him and so to auoide his stroakes by resistance for strength and might consists not in the multitude of men but is limited by Gods hand who onely hath the bestowing of it because it is his owne and to whomsoeuer he giueth it from the same he can at his pleasure take it when it is abused by them Were it not so the diuell and all his hoste about him would trie what they could doe before they would be cast into that miserable and desperate torment at the last day There was neuer so great an armie as that will be of reprobate men and angels and if any thing would make them to striue it would be the damnable estate whereunto they shall bee adiudged then presently to enter but they shall sensibly see and feele it to be bootlesse and therefore they will neuer attempt any such matter Vse 1 Instruction to vse better meanes to be freed from punishment and that is to take heede before how we fall into sinne So did Iob prouide for his impunitie by preseruing his eyes his heart and Iob. 31. his hands from lust and lewdnes from violence and crueltie from Idolatrie and couetousnesse and all such misbehauiour as might prouoke Gods wrath against him And if that be past wee haue done such things alreadie runne not from God to friends for to saue vs let vs not seeke the helpe of their hands vnlesse it be to be lifted vp with ours in prayer but runne to God by faith and holy humiliation No other course wil secure vs from iudgements deserued neither the multitude of friends nor the meanes they can make nor their tender affection towards vs will preuaile to succour vs if we fall into the hands of the liuing God Haman in all mens iudgement was surely backt and so were Baals prophets and yet committing sinnes of death they receiued the sentence of death and felt the execution of death in the presence of those 1. King 18. 40. whom they most depended vpon Admonition to beware how wee take vpon vs the defense of sinful men to keepe thē from such correction as is due vnto them for we lose our labour if wee seeke to stay them from all punishment many by escaping the parents rodde doe come vnder the Magistrates whip and many by escaping the whip doe come to the gallows and many by escaping the gallows doe fall into damnation for they are depriued of those medicines which might haue wrought a cure in their soules And what doe wee in this case but withstand the discipline of God himselfe How would the Magistrate take it if the offenders whom he is to punish should be pluckt away and rescued out of his hands do not they which make such attempts bring themselues into the compasse of the same faults which the malefactors were to suffer for whatsoeuer the others were condemned for these haue now made themselues accessarie vnto whether it be fellonie or treason or any other grieuous offence and yet it is a thing little feared of men they which haue neither mercie nor courage to deale in the cause of a poore oppressed innocent are readie and bold to protect and maintaine those which are impious and sinfull and walke in such lewde and wicked waies as are offensiue and abominable to God and man How many are kept from their condigne punishment by the countenance of great mens cloath and seruice How many doe words and letters preuaile for how many are cleered by corrupt Iurors who lay the guiltines of many soule and fearefull faults vpon their owne consciences Doct. 2 But the seede of the righteous c. The best way for any man to doe his children good is to bee godly himselfe Hee that setteth himself to serue God to seek euerlasting saluation is busily occupied in prouiding for his posteritie that which his soule shall find to bee most comfortable to him his seed shall find to be most profitable to them The same spirit of trueth which here doth affirme this doth in diuers other places confirme it as in the twentith Chapter of this booke He that walketh in his vprightnes is Prou. 20. 7. iust and blessed shall his children be after him He needed not to say that he himselfe is blessed though he knew it to bee so and so likewise meant it for true iustice is euer ioyned with true blessednes but to prooue the fulnes of his owne happie estate he sheweth that it shall flow ouer also to his children So is it said in the Psalmes both concerning himselfe and his Blessed is the man that Psal 112. 1. 2. feareth the Lord and delighteth greatly in his commaundements his seede shall be mightie vpon the earth the generation of the righteous shall be blessed Reasons 1 First he himselfe is become the sonne of God and so his are Gods sonnes children and then consider the abundant loue euen of earthly parents to the seede of their sonnes and daughters Manasse and Ephraim were as deere to Iacob as if he had been their immediate parent and so were Ephraims and Manasses children Gen. 48. to Ioseph though Naomi was but mother in law to Ruth yet how acceptable was Obed the sonne of Ruth vnto her though Moses was but the adopted sonne of Pharaohs daughter though of another nation though of such a nation whom they held as bondseruants though of a people that was an abomination to him and his people though such a people as he feared and sought to destroy yet Pharaoh loued him and preferred him and shewed all kindnes to him for his daughters sake when she had taken him to be hers Secondly a Christian parent is most fit and competent to deale with his children to bee seruiceable to God and to deale with God to be mercifull to his children great is the force of a fatherly admonition when a godly father admonisheth and marueilous is the efficacie of a parentlike blessing when a holy parent doth blesse the fruite of his bodie So much doth Iacob intimate to Ioseph for his exceeding great comfort The blessings of thy father Gen. 49. 26. shall be mightie with the blessings of my elders vnto the end of the hils of the world they shal be on the head of Ioseph That prophane Esau as wicked as hee was did assure himselfe that he should be the better for his father Isaacks blessing if he could obtaine it and therefore wept for sorrow when he went without it Thirdly the children of religious and faithfull parents are intituled to the promises and blessings of God both for soule and bodie as appeareth in the holy records by that argument S. Peter perswaded them to beleeue whose hearts were pricked at his doctrine To you is the promise
beginning of the world stood and continued in the state wherein they were first made that depriuation which is in the nature of any of them proceeded not from themselues but from the fall of man which hath not only deformed himselfe but distempered euerie thing about him and the cause why they haue not knowledge and vnderstanding is that they are not capable of it but wicked men are wholy degenerated from their originall excellencie and haue defaced the image of God in their owne soules They haue lost their iustice and fallen to vnrighteousnesse they are depriued of holines and become prophane all sound vnderstanding is gone and nothing is in them but ignorance of Gods holie will and of the mysteries of saluation And therefore Ieremy saith that euery man is a beast by his owne knowledge And Ierem. 10. Zophar in the booke of Iob proceedeth further and sheweth what kind of beast he is most like Vaine men saith hee would bee wise Iob 11. 12. though man borne that is in his owne estate not regenerate is like a wild asse colt Secondly euery dumbe creature according to his kinde performeth the will of God without any resistance Whereas wicked men rebelliouslie doe striue against their maker and contemptuously transgresse his commaundements Thirdly the vile estate and miserable condition of gracelesse men how great soeuer doth make it appeare that the Lord preferreth them not before contemptible beasts because at the least their end will be as bad as the worst of theirs And this doth God himselfe declare in the Psalmes Like sheepe they lye in the graue Psal 49. 14. 20 death deuoureth them Man is in honour and vnderstandeth not he is like to beasts that perish They lie in their graues as the carcases of rotten sheepe in a ditch and death maketh a pray both of their soules and bodies as crowes and kites and rauens and dogs do feede vpon carrions Vse 1 Instruction not to satisfie our selues in this that hauing speech and reason we go beyond all fishes birds beasts and all creeping things vnlesse also by grace and spirituall gifts we goe beyond all vnregenerate men To acknowledge with thankfulnesse the great fauour and goodnes of God towards vs when hee hath transformed vs into the shape of Christians and the Image of his owne sonne that we may be acceptable to him Doct. 2 Neither beautie nor other outward gifts doe any good to the owners that are destitute of wisedome All ornaments can neuer make a foole to be comely no more then a silken coate can make an Ape to be manly or a sweete bath can make a blacke Moore beautifull If wisedome be wanting we may truely say with Salomon Vanitie of vanities and all is vanitie Eccl. 1. 2. Reasons 2 First the person of the man commendeth all outward things and onely grace and wisedome make his person commendable And in this sense it is said in the booke of Ecclesiastes that it is the wisedome of a man that doth make his face to shine Nothing but sound vnderstanding and holy behauiour can possibly make either Eccl. 8. 1. man or woman to be estimable and worthie to bee looked on It is as truly to bee affirmed of one sexe as another and no lesse of one state than of another that fauour is deceit and beautie is vanitie but a woman that feareth the Lord she shall be praised Prou. 31. Secondly through want of wisedome the good gifts of God be defaced as the swine would not spare to bring the iewell with her into a filthie puddle or to wallow with it in the most loathsome mire and so they are the lesse esteemed in better men which are worthily adorned with them Thirdly in this case they peruert them vsually to the hurt of others as beautie is made a snare to entangle mens eyes and affections wealth and power bee weapons of oppression wit and policie be nets for fraude and deceite fine speech and elocution be calles to allure men to the hurt of their soules and estates And the same is verified of many things which Salomon speaketh of one As a thorne standing vp in the hand of drunkards so is a parable Prou. 26. 9. in the mouth of fooles A drunken companion with a thorne or goade in his hand doth sometimes prick and pierce himselfe and sometimes hurt them that bee neere about him and so standeth the case with sinners that can speake wittily and yet want a sober heart to guide their tongues christianly they wound their owne soules and depraue good causes and set a colour vpon sinne and much traduce the names of many blamelesse persons Fourthly themselues of all others are in most perill and like to receiue the greatest hurt by these meanes Pride hath a doore set open to it for free accesse to the heart where there is any externall excellencie without internall sanctitie And Shame hath a way prepared for it to follow after when they haue great things for many mens eyes to looke vpon and little discretion to vse and manage them Nothing is more behouefull for a foole than to be obscure in the darke that his follie shame him not in the light How much better had it been for Abshalom Achitophel Adonijah Ieroboam and Achab with others of like state and behauiour if they had been deformed in bodie and weake in capacitie and meane in condition than to haue been so conspicuous and of such grert note and now to be so contemptible and of such great infamie Vse 1 Instruction that sithence wisedome and grace do giue honour and life and good effect to all the inferiour gifts of God which are but temporarie and not euerlasting that therefore before all the rest wee should most labour for wisedome and grace If other things be alreadie bestowed vpon vs seeke to obtaine and increase these heauenly ornaments to giue a lustre to the naturall gifts wherewith the Lord hath qualified vs and to season our outward possessions to our vse and comfort Wisedome saith Salomon is good with an inheritance and excellent to them which see the Eccl. 7. 13. Sunne His meaning is not that wisedome is good to them onely that haue inheritances but that it is good yea necessarie for them which haue inheritances to get wisedome that will make their possessions good and that will help them to the good vse of their possessions And so wisedome is good with strength wisedome is good with wit wisedom is good with gentrie wisedome is good with dignitie and wisedom is good with beautie It doubleth the greatnes and value of euery good blessing that God bestoweth Dauids victories and power bee renowmed by wisedome Salomons glorious kingdome is made memorable by wisedome and so is the prosperitie of Iob and Abraham and so is the aduancement of Ioseph and Daniel and so is the beautie of Hester and Sara Vse Reproofe of them that bee afraide of nothing so much as of grace and
Psal 52. 1. 5. 6. c. the louing kindnesse of God endureth daily God shall destroy thee for euer he shall take thee and plucke thee out of thy tabernacle and roote thee out of the land of the liuing The righteous also shall see it and feare and shall laugh at him saying Behold the man that tooke not God for his strength but trusted to the multitude of his riches But I shall be like a greene Oliue tree in the house of God for I trusted in the mercie of God for euer and euer Consolation to godly men that haue receiued to their owne hearts and giuen to other men a testimonie of faith and righteousnes no enemie without or corrections within shall depriue them of their comfort or of any good blessing that concerneth this present life or their euerlasting saluation Vers 29. He that troubleth his owne house shall inherite the wind and the foole shall be seruant to the wise in heart HE is said to trouble his house which doth mispend his goods and misguide his affaires and misgouerneth his people that dwell with him That either doth corrupt them with sinfulnes or molest them with frowardnes or afflict them with miserie When he either maketh them patients to beare the burthen of his follie or agents to commit follie with him He shall inherite the winde that is shall bring al to nothing His substance shal flie vp like smoake into the aire and nothing be left to maintaine him on earth And when all his goods are gone his libertie must goe after This foole shall be seruant to the wise in heart that is to one who is more prouident discreete and carefull for his state and household They were wont in great wants to sell themselues for seruants as the Egyptians did in Iosephs time And Gen. 47. 19. for great debts to bee taken by the creditours and either made their bondmen or else sold to others And one of these saith he Matth. 18. 25. is like to be the case of this vnthriftie trouble-house Doct. He that would not vndoe himselfe let him not disorder his familie and domesticall affaires It neerely concerneth an householder to know that his house is laden with his whole estate that his people saile together with him in the same vessell for his vse And if he will neither play the good Pilot himselfe in his owne place nor suffer them to be good Mariners in theirs how soone shall he runne his barke vpon the Rockes how quickly shall hee make shipwracke of all that he hath Reasons 1 First he takes the way to bring a curse vpon all by due desert The Lord hath made him a steward and in diuers respects committed a trust vnto him which hee doth vnfaithfully discharge He hath put his goods into his hands to be orderly disposed of as may be most for his glorie and those he expendeth vpon his owne lusts and to Gods dishonour and is it not iust then that they should be taken from him He hath made him an ouerseer of the persons that liue vnder him that he should be an example and guide vnto them in all vertuous behauiour and he groweth to be a dissolute Master of Misrule is it not equall that another should take his place of superiority he be made an vnderling Secondly either his household is discouraged from diligence by his crooked peruersenes or else withdrawne from faithfulnes by learning to be sinfull and both of these tend one way namely to the ouerthrow of his estate Vse 1 Admonition to bee good gouernours of our families and good husbands for our estates not onely in conscience to obey God for our euerlasting saluation but in Christian prouidence for our present condition if not to get yet to saue as to preserue our goods so to retaine our freedome For albeit that villenage and bondage be not now in vse among vs yet imprisonment is not altogether out of vse And euery one is so farre in seruitude and in the creditours power as hee wanteth abilitie to pay his debts He may well be said to be another mans seruant whose state and libertie doth stand at another mans curtesie Terror for them that giue ouer themselues to such sinnes as be not onely troublesome but trouble it selfe to their houses Those wee meane which cause the Gouernours to lay burthens vpon their inferiours and God to lay iudgements vpon the Gouernours Wee will not make mention of many nor insist long vpon them which wee mention Pride must haue the first place because it is predominant and carrieth a great sway among the rest From it groweth contempt and disdaine contentions railings and all manner of imperious insolencie And for recompence thereof and of all the cursed effects which it produceth against God and man the Lord threatneth to destroy the house of Prou. 15. 25. proud men Whoredome and incontinencie also worke much mischiefe to families and most of all to the heads themselues The holy Ghost in this booke is very frequent in this point As the stranger shall be filled with thy strength and thy labours shall be Prou. 5. 10. Prou. 6. 26. in the house of a stranger And because of the whorish woman a man is brought to a morsell of bread And Iob saith that if hee should that way haue defiled himselfe it would haue bin a fire deuouring Iob 31. 12. to destruction which would haue rooted out all his increase Gaming riot and vnthriftines so apparantly shew themselues in this ranke that it shall be needlesse to discourse of them Onely Couetousnes we will conclude with which seemeth to be an help to raise vp an house and yet vndermineth the very foundations of it This maketh men fierce and violent bitter and cruell like Beares and Lions among their people And this the Lord himselfe hath reckoned for one of these turbulent sinnes and so would haue vs to account of it He that is greedie of gaine Prou. 15. 27. troubleth his owne house but he that hateth gifts shall liue As if he should say If men be not wearie of this wretched greedines it will make them in all corrupt manner to pursue their commodities to the annoyance of theirs till Gods wrath pursue them to death and vndoing And whereas many proud persons and vncleane and couetous hold vp their heads still and decay not in state they come not into other mens dangers but haue many others fallen into their hands yet let not men thinke there is a possibilitie of impunitie because they are not scourged with the least rod but reserued to a greater for pouertie is one of the easiest punishments What though they come not to inherit the wind here yet if they inherit damnation in the world to come what gaine they by the change what though they bee not brought to bee seruants to men yet if they bee seruants to sinne presently and shall receiue the wages of sinne hereafter how much is
of the man is the mouth of the mans treasure that which he speaketh he best loueth that which is most in the lippes hath greatest place in the heart If therefore the trueth be deere vnto him he will assuredly shew it forth when hee shall stand for that purpose before God and his substitute and doe so good a seruice of loue and pietie but if hee haue any fellowship with falsehood he will now take part with it beeing voide of the feare of God and affraide to displease man and hauing so fit opportunity to gratifie his fleshly friends and to procure thanks and recompence to himselfe Secondly no man exerciseth the truth at any time conscionably but by the spirit of trueth and that directing mens hearts at other times in matters of lesse weight will not faile them at their greatest neede when they are to performe a duetie of so great importance and so on the other side Sathan hath the disposing of their tongues that giue themselues to lying he is their father he teacheth them their trade and tasketh them in their worke and they be wholy at his commaundement and who doubteth but that he will commaund them to be on his side and to take against the truth so farre as the knowledge of the truth shall make against his practises Vse Instruction for them that would not fall to falsewitnesse bearing that would not incurre the displeasure of God and hazard the losse of their owne credit that they acquainte themselues with true speaking in all their words so as it may bee familiar with them when they are in any cause to bee disposed that they deale soundly in the company of few lest they shew their falsehoode in presence of many that they hate all lying among the meanest and thereby auoide it among the greatest 2. To iudges and magistrates and all ministers of iustice that they be very circumspect so farre as in them is what manner of persons they admit for Iurours and Quest-men to deliuer vp verdicts or to be accusers or witnesses for giuing in of euidence and well to sift the testimonie of thē that are wont to faile of fidedelitie lest as they vse to fill mens eares with vntruths so they also defile the place of iudgement with periurie and vniustice How many righteous men may a few such deceiuers turne out of the right way what wrong may they offer what hurt may they doe what mischiefe may they worke both in oppressing them that are innocent and clearing of the wicked Doct. 2 Will shew righteousnesse vseth deceite c. The speaking of true words is no note of a faithfull man vnlesse it bee in due manner and plaine meaning False witnesses doe not alwaies vtter flat lies and palpable vntrueths for then they would be soone espied and quicklie conuinced and easily confuted they would bee censured of euery man and credited of no man but their fraude is couered with a faire shew of veritie as slips of copper appeare to be good coine when they are gilded ouer The promise of euerlasting life is not giuen to all that speake the trueth but onely to them that speake Psal 15. 2. the trueth in their hearts that is in sinceritie and vprightnesse The diuell himselfe did speake that which was true and euen the words of holy trueth to Iesus Christ when he said that God had giuen a charge to his Angels to hold his people in their hands Matth. 4. 6. that they should not dash their foote against a stone but it was guilefully deliuered a materiall part being suppressed and the rest peruerted to draw him to sinfull presumption It was a true information that was giuen to Saul by Doeg that Ahimelech the 1. Sam. 22. 10. 23. 19. Priest had ministred both foode and weapon to Dauid and by the Ziphims that Dauid hid himselfe in the wood by them It was a true informatiō that was giuen to Nebuchadnezzar by the Chaldeans that Shadrach Meshach and Abednego would not serue his Gods Dan. 3. 12. nor worship the image that he had set vp and it was a true information that was giuen to Darius by his princes that Daniel regarded not the decree that he had sealed but made his petition three times a day but all these true informations were made by false men of Dan. 6. 13. deceitfull lipes and malitious hearts for wicked purposes Reasons 1 First God heareth our words beholdeth all our proceedings he looketh to the heart especially and obserueth likewise the manner of our testimonies not onely what is vttered but how much whether all that ought to be or more then should bee or the iust measure that is required and onely they that can approue themselues to him for sinceritie and vprightnesse are to be reputed faithfull and the rest are but craftie dissemblers Secondly if true words alone would passe for currant without further respect of drift and manner those things would be many times separated which God would haue alwaies ioyned together and those things would be made opposite which hee appointeth to be subordinate one to another trueth is oftentimes spoken without loue that will peruert iustice and true dealing and stirre vp oppression and violence as is to be seene in the former examples But so it must not be a breach must not be made among those that are euer to be knit together with an vnseparable bond of vnion Thou shalt sweare saith the Prophet the Lord liueth Ierem. 4. 2. in truth in iudgement and in righteousnesse that is thou shalt truly rightly and righteouslie professe him and take an oath by him when thou hast a cause and calling to sweare and accordingly dispose of all the rest of thy speeches Vse 1 Instruction so to order and guide our lippes in all that we say that men may finde nothing but veritie in the matter which wee declare and God may see nothing but sinceritie in the end which we propose And so though we be sifted yet we shall not bee shamed and though there bee accusations as the trueth must looke to be quarrelled withall yet there will bee no conuictions so long as an vpright heart doth cleere vs. Reproofe of guilefull persons whose trade is to be painters of bad causes If any man haue ragged torne and rotten matters in hand which euery honest man reiecteth let him come to them and they will set such colours and pictures thereupon as shall make them appeare very beautifull But let them know that they shall make themselues to be base and God will bring such cunning deceiuers as hee hath alreadie dealt with diuers aequiuocant sophisters to shame and contempt Verse 18. There is that speaketh words like the pricking of a sword but the tongue of wise men is health THere is a brood and companie of sinfull fooles which speake words like the prickings of a sword that is dangerous and pernicious which pierce deeper to the hurt of mens names and states then the
be talkatiue and exceede too farre in multiplying of words What though it be true that we say and so we know and are able to proue it Doth euery trueth befit euery time Should all men alwaies bee speaking all that they know It would bee a great meanes to hinder the increase of knowledge Some be talking when they haue more neede to heare some be teaching when they haue more neede to learne and many wrong themselues and them that are present in not giuing place to others that are more sufficient and better able to speake So did not Elihu he preferred his elders though not his betters before himselfe Hee would not open his mouth before his turne came and that he saw Iob and his three friends to Iob. 34. 4. 5. c. swerue out of the way on both hands Reproofe of those that destinate all their speehes and that in the ministerie of the Gospell to the setting forth of their owne praises It may truely be said of many that they preach not Christ so much as themselues contrarie to the faithfulnesse of Paul who preached not himselfe but the Lord Iesus Christ Their chiefe labour is not to win glory to God and men to saluation but credit to themselues and men to the admiration of their gifts and learning This they principallie aime at that all may be affected with their elocution that al may see the fruit of their wits that al may discerne of their skill in the tongues that al may witnes their paines in reading that all may wonder at their depth of iudgement If those be things that their hearts doe chiefly desire wee must conclude of them that their hearts doe publish foolishnes Verse 24. The hand of the diligent shall beare rule but the deceitfull shall be vnder tribute THe hand of the diligent that is diligent men who vse their hands or other members of their bodies or else their minds to some honest and profitable trauell according to their calling shall beare rule and attaine to some good place of estimation But idle persons whom want and other occasions draw to deceitfull courses to shift for themselues as wee haue shewed in the fourth verse of the tenth chapter shall be made vnderlings and brought into subiection and seruilitie Doct. They which are laborious and faithfull in meane places doe take the way to rise to an higher degree True it is that diuers attaine not to such greatnesse as others doe and yet be no lesse diligent then others are but the Lord maketh their inferioritie a step towards their heauenly aduancement and they are not without estimation in that low estate and God seeth their fruite to bee better and their comfort to bee more there than if they were raised vp to higher preferment Otherwise they that serue God in what place soeuer are sure to grow greater The Scripture proposeth examples hereof and sheweth how the point hath been verified in former ages Iacob at the first set himselfe to seruice and was at the commandement of an other man but at the last being painful and true he was able to keep seruants himselfe and other men were at his commandement Ioseph when hee came into Aegypt was bought and sold as a poore bondman but being faithfull in euery place that hee came into hee was promoted in euery place that hee came into When hee was a seruant when hee was a prisoner and especiallie when he was Prince Dauid had once the charge of a flocke of sheepe and thereof was not a little heedefull but afterwards hee had the leading of an armie of men and lastlie was exalted to the throne of a glorious kingdome Reasons 1 First promotion is from the Lord and hee setteth vp and putteth downe according to his owne will And therefore when he hath fitted men to authoritie by humbling them with labour he assigneth their places wherein they shall stand and by his providence preferreth them to the same some to bee Magistrates some to be Captaines some to be Ministers some to be Maisters some to bee Stewards some to haue one office and some another Secondly the hand of the diligent maketh rich and riches cause them that are wise and honest to be put into authoritie and imployed in the townes and places wherein they dwell or at least they grow to be housekeepers and beare rule in their owne families Thirdly painefulnesse with wisedome and faithfulnesse doth cause great personages to looke after them They entertaine them into seruice they put them in trust with their affaires they giue countenance vnto them and they many times are meanes of their rising and preferment And in this sense is that saying Thou seest that a diligent man in his businesse standeth before Kings and standeth not before the base sort Prou. 22. 29. Vse Reproofe of their follie that are ashamed and disdaine to take any paines vnlesse it be in seruing of sinne and lust and thereto they make themselues slaues and drudges And what is it that meaneth them to such nicenesse that they will not voutchsafe to put their hands to any worke or set their mindes to seeke for knowledge whereby they may bee fit for some good profession The feare of contempt the doubt that they shall bee little regarded if they applied themselues to such a base kinde of life It is not according to their birth and bringing vp to spend their time in labour or studie it will bee a hinderance to their preferment that they looke for But will they thus contrarie the word of God and crosse the trueth of his holy spirit Will they say that diligence doth make men contemptible when he saith the diligent hand shall beare rule will they say that idlenes doth bring men to promotion when he saith that the idle shall be vnder tribute He will as well crosse and contrarie them in their state and desires and make them feele his words to be true Who seeth not what beggerie and want and miserie they cast themselues into Are they not driuen to sell away and depart with that inheritance and patrimonie which their parents haue left them Are they not compelled to borrow and shift and to sincke deepely into debt And it is a true prouerbe that the borrower is seruant to the man that lendeth For further vse of this Prou. 22. 7. point see the fourth verse of the tenth chapter in the application of the second doctrine Verse 25. Heauines in the heart of a man doth bring it downe but a good word reioyceth it HEauines of heart that is such sorrowes or feares as are not godly and effects of faith but proceeding from infidelity or carnall respects especially being excessiue doth bring down the heart not humbling it kindely so as pride may be taken away but either filling it with discouragement or distemper against which the Prophet wrestled with sundry conflicts Why art thou cast down my soule and art vnquiet or tumultuous within me Psal 42. 5. Now withall
friends to sollicite his cause and to deale effectually for him Thirdly the Lord himselfe beholdeth their teares and sorrowes and suffrings hee heareth their most secret sighes and groanes his compassion is towards them hee is able to helpe them hee promiseth to deliuer them and therefore from his owne commiseration and pitie by his might and power and in his trueth and fidelitie hee will surely drawe them out of miserie Lastlie their life it selfe is not perpetuall but short and of small continuance and therefore how can it be that their troubles should be endles or any way of long durance It is an euerlasting trueth which the holy spirit publisheth in the Reuelation of Saint Iohn Blessed are the dead which die in the Lord for they rest from Reuel 14. 13. their labours that is from all kinds of sorrowes and sufferings Vse Reproofe of their follie which seeke to preuent troubles or to shake them off by shunning the duties of righteousnes As though righteousnes were not a sure friend to deliuer men but a treacherous aduersarie to betray them As though it were a matter of great perill to please God and the onely way for safetie to prouoke him As though the best meanes of defence were to disarme ones selfe and to be weaponed and armed were to expose himselfe to the shot and strokes of his enemie And yet this cowardlie heart and erroneous mind is in very many that they dare not addict themselues strictly to euery seruice of pietie and iustice lest they should cast themselues into snares and troubles and molestations They are not perswaded by S. Peters testimonie 1. Pet. 3. 13 14 that no man can hurt them if they follow that which is good neither be they affected with his consolation that blessed are they if they suffer for righteousnesse sake Comfort to them that are tossed with the waues of troubles and aduersities by persecutions temptations and necessities if searching their hearts they can finde their vprightnes and trying their waies they proue to be righteous there is no cause why they should call in question the state of their soules or thinke their present case to be irrecouerable If multitude or greatnes of troubles were to make Gods fauour doubtfull then few iust men should haue it certaine for he hath allotted them to all his children and made as due prouision for them of correction as of foode and he that is alwaies and altogether without it is not a sonne but a Heb. 12. 8. bastard If it were not an vsuall thing for good men to bee in afflictions the scriptures would not so vsually speake of their comming out of afflictions Let no man therefore say in prosperitie I shall neuer be moued so let no godlie man say in aduersitie I Psalm 30. 6. shall neuer be restored The Lord taketh as little pleasure to bee euermore afflicting his people as a most tender-hearted parent doth to be alwaies beating his children And as an indulgent father cannot indure to see violence offred to the shedding of his sonnes bloud in his presence so neither will our God permit the wicked to spoile and oppresse the godly continually in his sight Doct. 2 When the mercie of God beginneth to raise the godly out of afflictions his iustice is readie to cast the wicked into miserie The sinners are put into one scale of the weights and the saints into the other When the one riseth vp the other sinketh downe when the one commeth from troubles to prosperitie the other goeth from prosperitie to troubles This the Lord telleth wicked men before hand and will not faile to fulfill it in due season Behold saith he my seruants shall eate and ye shall be hungrie behold Isa 65. 13. 14. my seruants shall drinke and yee shall be thirstie behold my seruants shall reioyce and yee shall be ashamed behold my seruants shall sing for ioy of heart and yee shall crie for sorrow of heart and shall howle for vexation of minde It seemeth to them an incredible paradoxe and a newes by farre more admirable then acceptable that there should be such a transmutation of conditions on both sides to contraries but he doth know that it will be so and can effect that it shall be so and hath decreed that it must be so and therefore relateth the particulars with such certainty as if forthwith the execution thereof should be presented to their senses Reasons First it is Gods ordinance and the order which he vseth in his proceedings that iudgement shall begin at his owne house as S. Peter teacheth and from thence be deriued to the wicked to 1. Pet. 4. 17. continue vpon them for euer The medicinable potion at the brimme of the cup he will haue his owne children to drinke for their health and preseruation but the dregges and poison at the bottome his enemies must swallow vp for their ruine and destruction Secondly troubles feares vexations and torments are the proper portion of sinners they receiue not their childs part nor enter vpon their inheritance till they fall into them Good men passe through them as a deepe mirie lane in a strange countrie but trauell home to their owne pleasant soile of comfort but the euill and rebellious gallop swiftly in the faire way of prosperitie and hasten to their owne vncomfortable home of hidious desolation and horror Thirdly their malitions behauiour against Christians doth with a strong hand draw themselues into miserie and lift the others out of it The Egyptians made it their exercise to drowne the children of the Israelites and God deliuering the Israelites made the Egyptians to be drowned Haman cast about with all his wits how he might bring Mordecai to the gallows and the Lord appointed in his wisedome that the gallows should catch vp Haman And so stood the case with Daniels enemies they were driuen with their owne flesh and familie to feede the hons which they had appointed to eate vp Daniel The Edomites were glad to see the Iewes drinke so bitter a draught of calamity as the Babylonians by Gods righteous iudgement had mingled for them and therefore the Lord would make the Edomites to pledge them in the same cup and was more fauourable to the Iewes for their reioycing at them For so hee speaketh to them both in the Lamentations Reioyce and be glad O daughter Edome that dwellest in the land of Vz the cup also shall passe through vnto thee thou shalt be drunken and vomit Thy punishment is accomplished O daughter Zion hee will no more carrie thee into captiuitie Lam. 4. 21. The doing of mischiefe to good men the attempting of it though they faile of their purposes their wishing of it though they dare not attempt it and their reioycing at it when it is effected by others all this doth assuredly bring mischiefe on sinfull mens owne heads Vse Admonition to the aduersaries of the Church and Christians that they deale more mildlie and moderatelie with them The