it but vnderstanding that doth discouer the dangerous occurrents that will insue vpon pernicious counsell For other vses of this poynt see verse 10. Doct. 2. Stollen waters are sweete and hid bread is pleasant Verse 17 This verse containeth an euent that followeth their yeelding to follies allurements that at the first they finde delight and pleasure and great contentation in their intertainement Hee alludeth as it seemeth to the disorders that are wont to be in harlots houses wherein at the meeting of companions they vse to haue a feast and all the prouision is of stollen stuffe Eyther seruants filtch from their masters or otherwise they steale from their neighbours hennes and geese and duckes and connies and venison and such things as they can come by which is called hid food because as they cannot iustifie it so they dare not let it be seene but dresse it couertly and eate it secretly in the middest of the night in the most inward and closest rome of the whole house And whatsoeuer is so gotten and there made ready is very delicious vnto them though it were but bread and water Those things that bee most vnlawfull doe best satisfie the Doct. humors of vnregenerate men Though wisedome make a feast Things the more vnlawfull the better liked of bad men of meates that be daintie and wholesome and prepare spiced cups with wine that is sweete and delicate yet shee hath few guests that will visite her table but let folly prouide only bread and water which they must also eat in a corner and hide their heads like malefactours and shee shall haue great store that will flocke to her house and accept of their cheare with very good liking in this sence it is said Chap. 20. 17. that the bread of deceit is sweete to a man The vnrighteous trade and course of getting is to many a kinde of sauce to procure a relish to their possessions They esteeme euery thing to bee so much the more worth if a craftie head a violent hand a guilefull tongue or any fraudulent meanes hath brought it vnto them The same proportion holdeth in all other cases How many bee carried with brutish lusts and affections to strange flesh that haue nothing in them of beautie and in the meane time loath their owne wiues which bee well fauoured personable and comely and who almost taketh delight in any recreation which is neither vnseasonable in respect of the time nor yet vnwarrantable in regard of the manner yet it is altogether too fresh and vnsauery for their taste vnlesse the Diuell powder it with some enormious abuses And hence it proceedeth for that all which is fleshly and most contrary to the spirit of God is alwaies acceptable to Reason them that be fleshly and most agreeable to the corrupt nature of man And so saith the Apostle Rom. 8. 5. They that are after the flesh sauour of the things of the flesh And it falleth out in this case as it doth in the infirmities of the body euery maladie doth desire that which will feede and maintaine it as it is to be seene in cholericke persons and such as be inclining to the dropsie the one sort best liking meate that increaseth choler the other thirsting still after drinke whereby the dropsie is nourished Confutation of Popery that hath dishes for euery carnall Vse 1 mans diet the whole body of it tending to sensualitie Euery sence is thereby fed with fleshly delights insomuch as any infidell may be greatly refreshed therewith and yet not led one step nearer to saluation And as it is for euery mans turne readie to satisfie their carnall humors so men be of their owne accord very strongly and vehemently affected to it It is as naturall for them to be superstitious as it is for netles and thistles and other weedes to grow without sowing or setting And this is the cause why men bee so hardly reclaimed from it and so easily vpon weake reasons ready to reuoult back vnto it Instruction that the spirituall delights of the word doe repell the carnall lusts of the world and the comforts of heauenly things doe swallow vp the pleasures of all earthly vanities For vnlesse our hearts bee well fenced against them by grace they will returne to their natiue home and take possession of their ancient habitation Thirdly Consolation to them that distrust these fleshly delights which be so pleasing to other mens appetites it argueth that they haue beene well fed at wisedomes feast and that is the cause why their stomackes can no better disgest the voluptuous messes of folly it is a cleare case that no man can loath the inchanted meate that Sathan and sinne haue dressed but such as haue been nourished by the bread of life which Iesus Christ himselfe hath prepared But hee knoweth not that the dead are there and that her Verse 18 guests are in the deepe of hell Heere followeth another euent insuing vpon the former that as they had pleasure at the first so they must haue paine at the last as their intertainment was with delight so shall their reckoning be with destruction It is said he knoweth not that is euery one of them that bee tractable to her call haue the perill of their state hid from their eyes That the dead are there c. That all that giue themselues to such courses are strangers from the life of God and in the power of the first death and in the depth of hell that is are as certaine to bee damned in the world to come vnlesse God giue them repentance as if they were already in hell fire According as euery sinne is more delightfull so is it more Doct. dangerous and deceitfull The sweet meates of wickednesse Sin the more pleasing the more pernicious will haue the sowre sauce of wretchednesse and misery Sinnefulnesse wil be the bane of transgressors as the harlot is commonly of adulterers It is the holy Prouerbe of God that when the bread of deceit is sweet to the tast it turneth to grit and grauell to the torment of the teeth Chap. 20. 17. First as it appeareth heere men be willingly ignorant of Reasons 1 the euills to come when their desires be satisfied for the present Which thing our Sauiour doth also intimate by the example of the old world when once they gaue ouer themselues Mat. 14. 39. to profit and pleasure as feasting and marying planting and building and traffaquing they knew nothing till the flood came though Noah had foretold them aboue an hundred yeares together Secondly when they be possest with the delights of sinne they are with much difficultie brought to leaue them As Zophar sheweth Iob. 20. 12. c. that when wickednesse is sweet in their mouthes they will fauour it and not forsake it till it turne to a poyson in their bowells Thirdly in respect of the present condition of voluptuous persons which liue in pleasure that they are dead whiles they liue 1. Tim. 5.
hundred and ninetenth Psalme where in many places he professeth his singular comfort and delight that he conceiueth in the heauenly word of God as when hee saith how sweete are thy promises vnto my mouth yea more then hony vnto my mouth And they are the ioy of mine heart Psal 119. 103. 111. First this contrarietie ariseth from the contrary causes of Reasons 1 these contrarie likings All wicked men doe loue sinne and it is as deare vnto them as the members of their owne bodies And all godly men doe loue righteousnesse and rather desire to be deliuered from life then separated from grace and the seruices of God Now it is a perpetuall rule which neuer faileth that whatsoeuer any man loueth most that hee will alwaies most delight in Secondly wicked men are fleshly and therefore liue after the flesh and sauour of the things of the flesh and delight in the workes of the flesh And godly men are led by the spirit and sauour of the things of the spirit and reioyce in the fruites of the spirit Secondly it is seene in the contrary effects of both sides First wicked men runne violently to sinne and will not desist from their diuellish purposes before they haue effected them though godly men through naturall corruptions and temptations haue sometimes a pronenesse and inclination to euill yet they may be easilâ— retracted by counsell and admonition as Dauid was from sâ—â—â—ing of Nabal but they constantly proceede to the perforâ—â—â—â—e of euery good dutie Secondly wicked men doe mediâ—â—â—e in â—â—e night and indeauour in the day to fulfill their sinfull desir◠〈◊〉 Micah 2. 1. Godly men doe meditate in the night and indeauour in the day to know and obey the holy will of the Lord Isa 26. 9. Thirdly when wicked men haue accomplished â—â—eir sinfull desires they surfait with gladnesse when they aâ—â—â—â—sapointed they are filled with bitter vexation Prou. 4. 16. 〈◊〉 godly men haue committed sinne it bringeth anguish 〈◊〉 their hearts when they haue performed any Christian seruice it is a comfortable refreshing to their soules Fourthly the custome of sinning is so sweete to the wicked that they will not forsake it but take them for Iob. 20. 12. their enemies that shall disswade them from it the yoke of sinne is heauie to the Godly that they still striue to be disburthened of it and the yoke of Iesus so easie that they willingly yeeld themselues to it and account them their best friends that shall help them against the one and further them to the other Confutation of therronious opinion of those that allowing Vse 1 themselues in the pursuite of all sinfull pleasures and profits euen seruing their lusts with delight and working vncleannesse with greedinesse doe yet vndertake for the safetie of their owne soules and challenge the name and prerogatiue of righteous men Consolation to them that are wearied with the rebellious motions of the flesh that are not able vtterly to subdue the remnants of sinne and their owne naturall disposition but that sometimes their pride giueth them a wound sometimes their rage breaketh out sodainly striketh them so that the prints of the strokes are seene and the scarres which remaine after them sometimes couetousnesse presseth so hard vpon them that it maketh them to giue ground yea it taketh and imprisoneth them yet if they hate these corruptions the more because they haue ben hurt by them if they labour for libertie and groane for deliuerance out of their captiuitie they are still reputed wise and the faithfull souldiers seruants of Christ That which the wicked feareth shall come vpon him Verse 24 but God will graunt the desire of the righteous The condemnation in the world to come which vngodly men through the guiltinesse of their consciences are often summoned vnto when God shall draw their soule out of their body they shall certainely fall into And those iudgements and miseries of this life which they most hate though they hope to escape them they are in danger to bring vpon themselues And that which is most desirable and will be most comfortable to Christians the Lord which knoweth what is most acceptable to them and profitable for them will in due season bestow vpon them That which the wicked feareth c. Whatsoeuer is most contrary Doct. 1 to the affection and liking of sinfull persons that they That which ill men most fear shall surely befall them may expect to be plagued withall This the Lord threatened to the rebellious and obstinate Iewes by the Prophet Ezekiell I will take from them their power the ioy of their honor the pleasure of their eyes and the desire of their heart their sennes and their daughters Ezek. 24. 25. The things which they are altogether vnwilling to depart with those would hee strip them of and consequently that which they would bee very loath to beare should heauily bee laid vpon them First ordinarily they feare that which is the most proportionable Reason 1 proper punishment of their offences As proud men haue nothing in so great detestation as reproach contempt and nothing is so much due vnto them as to bee contemned Secondly their feare and dread of falling into those cuils doth cause them to seeke the preuention of them by cuill meanes and thereby they take the way to inforce the speedie execution of them As they that would flie farre from necessitie and want by hasty getting of riches and substance doe very often prouoke pouertie to come swiftly with violence vpon them Prou. 28. 22. Thirdly the Lord doth make choise of and singleth out such manner of iudgements as shall most sting them come nearest to their hearts and those are they which are most terrible to them What could haue beene so grieuous to Haman Ioel. 5. Isa 3. 16. 17. c as first to bee made Mordecayes page and then afterwards to bee hanged vpon the gallowes then which nothing could bee inuented more horrible to him and therefore hee had prouided it for Mordecay whom hee most mortally hated Instruction first to fence our selues against the imitation Vse of the wicked and desire of their state by considering how wretched and miserable their condition is Euen presently they are arrested and after a sort apprehended with feares hell and destruction doe sometimes shew themselues vnto their soules and in time to come vnlesse they repent they shall haue full possession of them Secondly to free our selues from all our feares by flying to the Lord for succour against the mischiefes which we would not fall into for repentance humiliation against the sins that wold draw them vpon our heads But God will graunt c. The best way to haue our wills Doct. 2 satisfied is to bee Godly For to such there is a promise made Good mens desires shal be graunted that God will fulfill the desires of them that feare him Wherin yet these rules are to bee obserued First that our will bee
nor yet in case to bee saued And hee that wanteth will and abilitie to talke Christianly doth proclaime by silence that he hath not the spirit of faith 2. Cor. 4. 13. More shall bee spoken of this point in the 13. Chap. 14. verse Hatred stirreth vp contentions but loue couereth all Verse 12 trespasses Hatred and all vncharitable affections as enuie and wrath Stirreth vp strife worketh all kind of reuenge and mischiefe as backbiting obbrayding with former faults and very often procureth iniust criminations But loue couereth all trespasses by forgiuing them and reprouing them in friendly manner and by concealing them from all those to whom the knowledge of them hath not come or doth not appertaine The opposition is thus framed Hatred stirreth vp contentions and blazeth abroad mens infirmities but loue seeketh peace and couereth all trespasses Hatred The actions and speeches of men are not so much Doct. a cause of strife and debate as the euill affections of their harts An ill heart raiseth contention Diuers times it falleth out that the wrong doer is not so much faulty as he that shold better beare it no iniuries could work a quarrelous contention vnlesse there were a defect of loue on both sides It is said Chap. 18. 6. That a fooles lippes come with strife It is not the occasion giuen so much as the lips that make the breach and the lips could not doe it vnlesse the man set them on worke and the man would not so set them on worke vnlesse folly and sin ouerruled both him and his lips So Chap. 15. 18. Angry men are brought in for the authors of strife but hee that is slow to wrath hath this testimonie giuen him that he will appease it What was the reason why Iosephs brethren had such a quarrell at him Beecause they saw their father loue him more then all the rest they hated him and could not speake peaceably to him Gen. 37. 4. What moued Ahab to be alway so bitter against Elijah and Micaiah Hee telleth the cause himselfe he hated them and reputed them to bee his enemies 1. Kings 21. 20. 22. 8. First wheresoeuer hatred is one man maligneth another Reasons 1 there is pride and onely by pride contentions come Chap. 13. 10. Secondly if strife did not more proceede from the inward corruptions then the outward occasions they that were most wronged should necessarilie be most contentious and so Moises and Dauid and Ieremie and Paul and Iesus Christ himselfe of all other should haue beene most vnquiet and clamorous But these had neuer any equall vnto them for peaceable and gentle behauiour Numb 12. 2. 3. Math. 12. 19. 1. Pet. 4. 23. Confutation of them that lay the blame of their frowardnesse Vse 1 vpon the vnkindenesse of their neighbours and especially of such as charge the ministrie of the word and the preachers of it with all the scismes and sedicions and with all the breaches and diuisions that are in the Church They publish the Gospell of grace which teacheth peace and maketh peace betweene God and man and betweene man and man yea a man and his owne conscience But would there bee so great oppositions say they and themselues and their doctrine so much crossed and resisted vnles the cause were in them They be troublesome men and busie bodies giuen to faction and no man can liue in peace by them The Diuell cannot liue in quiet by them and therefore hee maketh a tempest in their hearts whom hee possesseth and so their waues dash against the ministers and all other good Christians Our Sauiour knew that such would bee the successe of his Gospell that wicked men would bee in as great a hurlie buâ—lie at it as if he had come with fire and sword against them Ieremie cleareth Math. 10. 34. Ier. 11. 60. himselfe of all priuate occasions of discontentment amongst the people hee neither borrowed on vsurie nor lent on vsurie nor had any trafficke or dealing with them yet all contended against him and euery man cursed him But what moued them to such passion and distemper the Diuell and their owne sinfull hearts which the Prophet so mightely warred against Instruction if our hearts rise against our brethren and begin to grow turbulent and vnpeaceable that then wee call them to examination As S. Iames doth them that would not Iames. 4. 1. examine themselues from whence are these warres and contentions are they not from lusts that fight in the members Not to trust enuious persons for they haue not the gouernment of themselues though they speak faire and offer reconciliation Yet if they clense not their soules of their inward ranker of malice and that by repentance they will breake out againe into bitternesse as Saul did against Dauid But loue couereth c. Christian loue doth cause men to be Doct. mercifull to the soules names of their brethren which thing Loue is the least fault sinder Saint Peter teacheth alleadging almost the very same words of this scripture Aboue all things haue feruent loue amongst you for loue couereth a multitude of sinnes It hideth them all though there be neuer so many None haue this loue but such as haue felt Gods loue to Reasons 1 themselues remitting and couering their owne sinnes and that maketh them mercifull to others Col. 3. 13. Secondly they esteeme their brethren as their owne flesh and members of the same body and therefore will not willingly discouer the deformities or vlcers or the naked or vncomely parts thereof Thirdly they propose a coppie or patterne to themselues how themselues would bee dealth with in the like case according to the rule of our Sauiour and the summe of the law and Mat. 7. 12. Prophets Instruction to performe this dutie with faithfulnesse and Vse 1 good discreation to our neighbours First let vs take doubtfull things in the best part for loue is not suspicious but hopeth well of things that may haue good construction and peruerteth them not to the worst sence So we deale with our children in their distempers imputing them to some griping with winde or breeding of teeth or that some pinne pricketh them it is meere necessitie that driueth vs to see their frowardnesse Secondly though it be a fault yet if it be a small infirmitie and especially if it be a priuate wrong vnto ourselues let vs passe by it as the Lord doth most graciously with vs whose children Ephe 5. 12. Prou 20 3. we must heerein declare our selues to bee in imitating of him and it is a mans honour to passe by an offence Thirdly if there be an offence committed sit to be reproued let vs vse all holy lenitie if it may preuaile or seueritie in compassion to draw them out of their sinnes for that is the best couering to bring them to repentance that their iniquities may bee couered from Gods eyes and washed away for euer So did Nathan Iob. 23. 17. help to couer Dauids
that impudency as to giue assault to the names of harmelesse persons their obtrectations requoyling vpon themselues to their owne shame how would they insult ouer vs if they had iust aduantage against vs Thirdly not to bee credulous to the clamorous reports of vngodly men which raise vp rumours against Christians You shall find the greatest offendours to be the most grieuous accusers they would couer their faults by bearing the world in hand that such as vse to finde fault with them bee most faultie Rebuke not a scorner lest hee hate thee c. Verse 8 In the former verse was shewed how scorners vse to deale with them that rebuke them and heere the holy Ghost teacheth how wee must deale with scorners Namely sithens wee shall needelessely stirre vp hatred against our selues and performe no good to them that therefore we desist from them and let them alone Wheerein notwithstanding good discretion is to be vsed that none which may bee corrigible be reiected for a scorner but such as vpon sufficient triall haue declared themselues by a continued obstinacie to bee so And in this case also though priuate reproofes are to be spared yet must they publikely bee pursued by the ministrie and censured by the Church and punished by the magistrate The benefite of Christian counsell is no to bee offered to Doct. an obstinate sinner So doth the holy Ghost teach in another Obstinate persons are vnworthie a reproofe place of this booke Cap. 23. 9. Speake not in the eares of a foole for he will despise the wisedome of thy words He would not haue the gracious speaches of godly Christians to bee powred into his eares which is well knowen not to suffer them to sinke into his heart to worke grace there but setteth hart and lippes and life contemptuously to despise them First it is a certaine losse of labour to deale with them and Reasons 1 to as good purpose to lay a plaister to a dead mans wound as to endeauour to heale them Secondly it is a losse of those precious admonitions the holie things of God are throwen to dogs and the pearles and ornaments of Christians are cast to vnteachable swine that will trample them vnder feete Mat. 7. 6. Thirdly it cannot bee without perill to our selues which God doth not call vs vnto for their hatred is like to worke disgrace or violence or other hurts which their distempered affections doe threaten So Christ sayth that dogs will all to rent them that so offer to feede them Instruction to bee very circumspect what persons we deale Vse 1 with that there bee some hope of successe If after walking and standing in wicked wayes they sit at rest in the scorners chaire let vs leaue them there and disquiet them no further For if wee molest them they will trouble vs and going beyond our bounds against the rule of Christ where is our warrant of safetie against their malice or of patience wisedome and moderation to containe our selues But rebuke a wise man c. Verse 8 Now hee commeth on the contrary side to commend the competent hearers of Wisedome vpon whom good lessons are well beestowed And they are described first by their willing receiuing of instruction that they loue them the better that shall deale plainely with them Secondly by the good vse they make of it increasing both in knowledge and practice of vnderstanding and therefore are called wise and righteous Rebuke Men of best knowledge and pieâ—â—â—â—ust sometimes Doct. 1 bee admonished of their faults So was Dauid so was The best may mend Iehosaphat Ezechias Peter and many other Rich garments require brushing and fine linnen hath neede of washing and the most pleasant and delightfull gardens must oftentimes be weeded First originall corruption doth cleaue vnto their nature and Reason 1 infect their hearts and many times desile their behauiour and though they make it langish through wounds that they giue it yet it will neuer be starke dead so long as they be aliue Secondly God hath ordained it as a medecine for humilitie against pride that they shall stand in neede of the helpe of their brethren and sometimes also come vnder their censures Thirdly it is a bond whereby one Christian is knit to an other when the one doth declare loue by giuing of faithfull counsell and the other by thankefull receiuing of it Instruction First that the good gifts of Gods children cause Vse 1 vs not to denie this duetie to them when their wants and our oportunitie call for it Secondly to conceiue louingly of them that shew vs this kindenesse they doe good to our soules and befriend vs in our names by couering our sinnes from others and shewing them to our selues which else might breake out to our infamie Iac. 5. 20. And by this meanes God shall bee serued and his Scripture obayed on both sides whiles the one part doth brotherly admonish according to the precept that heere is giuen and the other part doth kindely accept it according to the reason anexed Confutation of them that too far iustifie the waies of good men approuing their errours in opinion their slips in speaches their slidings in actions and all else to bee well and warrantable and imitable if the men bee wise and godly Nothing of them is to bee misliked that hath an example of any good men practising the like but they consider not that some things may grow on the slips that spring from the roote and not all on the sience that is ingrafted It is a note of a man that is truely religious to increase in Doct. 2 grace and vnderstanding It appeareth that they liue by their Hee is truely gracious that growes in grace meate and haue good digestion of it when they grow in stature strength and stomacke So was it said in the first Chapter A wise man shall heare and increase in learning The bare hearing doth not necessarily argue a wise man For fooles doe often bring their eares to the word but to heare and learne and to learne with increase that doth testifie an holy wisdome Gods blessing doth accompany such as haue sinceritie in Reasons 1 them to adde to their stocke and from such as haue no more but a shew he taketh away that also that they may appeare to be dissemblers Luke 8. 18. Secondly sound vnderstanding doth discouer the defect of vnderstanding what great neede they haue what little store they haue and the dore of Gods storehouse and treasure opened to them for their full supplie Thirdly they know the wants of these heauenly Iuels that their price is inestimable and therefore they grow insatiable in their desires and though they get much yet still they labour for more and bee as greedie and hauing as though they had nothing at all Fourthly the former tasting feeding on this coelestiall food hath brought them to a perpetual longing after it the more they receiue the more hungrie they are the exercise of eating hath so
if they know the will of God and the meaning of his word they discerne not of his nature that he is offended with euery thing which is contrary to his word Or if they apprehend that and conceiue it to bee so yet they thinke him remisse that hee will not so seuerely punish them that offend him Or if they haue not such an erroneous opinion of his dealing towards all yet they hope for indulgence to themselues that he will cast off some part of his iustice to dispense with them howsoeuer the case standeth with others Deut. 29. 19. Reproofe of their folly that seeke to gather the praise of Vse knowledge out of the practise of ignoraunce that contradict and disgrace all sound points of sanctification Of which sort also are they that trouble the Church by setting abroach new fruitlesse fantasticall and pernicious opinions or reuiuing those that haue beene formerly suppressed or managing those that be presently in question These men beguile themselues and beguile the world with a shew of learning but God and good men doe deeme it want of learning For so the Apostle testifieth If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlinesse he is puft vp and knoweth nothing 1. Tim. 6. 3. Their skill and readinesse in this case to crosse the truth proueth not a spirituall growth but a fleshly grosenesse they are not filled with grace but swolne with carnall conceitednesse Shee sitteth at the doore of her house on a seate in the hie Verse 14 places of the Citie Hee continueth still the allegorie resembling wickednesse to an harlot whose propertie is to be abroad in the streetes to meete with companions to intise man to folly by her lookes and beehauiour which sinne doth also by her subtilties to seduce mens soules And yet shee goeth not as an ordinarie strumpet or vagabond but taketh state vpon her like a courtizan Shee sitteth on a seate in the streete which was wont to bee a signe of honour Iob. 29. 7. And the word signifieth a throne or chaire of estate which were for Princes or principall persons On a seate c. Great men without grace bee as much subiect Doct. to sinne and folly as poore men The scripture confirmeth Great men vngratious may be as sinfull as any this when it compareth such kinde of persons to viler creatures Psal 49. 20. Man in honour which vnderstandeth not is like to beastes that perish He dispraiseth not all men of honour for when wisedome and dignitie meete together the one is an ornament to the other but those that bee destitute of vnderstanding hee matcheth not with common men or vilest people but maketh equall to the basest kinde of brutish beastes First they haue the same roote and fountaine of corruption Reasons 1 which is in all other men Secondly they haue more allurements to induce them vnto euill than other men haue their great aboundance to draw them on to voluptuousnesse their might and power to imbolden them to oppression their high degree with the charmes and inchauntments of flatterers to make them high minded and to keepe them from all humiliation and repentance Thirdly Sathan doth in a speciall manner seeke to make a pray of them For they bring whole flockes and flights of other into the net with them Some they leade with counsell and companie and some they driue by force and violence and their example and countenance doth bring some into credite whereby it is made exceeding infectious In all which respects it was said of Rehoboam the sonne of Nebat that hee made Israell to sinne Instruction to such as bee in eminent places and are great Vse 1 personages that they be as watchfull ouer their soules as the vulgar sort and meanest persons The assault of the diuell vpon them is certaine and forcible Their owne strength as small their ouerthrow as dangerous and their punishment as grieuous And therefore it is not a contemptible worke vnmeet for their places to pray often to heare the word and exercise all other seruices of religion vnlesse it be an honourable thing to bee a slaue to Sathan and fit for their degree to perish Confutation of their opinions which so admire the state of men of wealth and worship as if euery one that had power and titles were necessarily wise and happy whereas heere it appeareth that follie doth so possesse many of them that they are wholy transformed into her and instead of being reputed reuerent and wise men they are called by the name of this foolish woman The like in effect is spoken of them Eccles 10. 7. That follie is set in great excellencie and seruants bee riding on horses when seruile men whose hearts bee in bondage to sinfull lusts attaine to greatnesse In the high places c. Assemblies and meetings of men be seldome without the company of sinfulnesse and Sathan For Doct. 2 Sinne and Sathan frequent great assemblies hee will be one in the congregation of God where they come together to pray against him where the Lord striketh at him and woundeth him with his words and therefore will more boldly come to other assemblies which bee onely for ciuill affaires and chiefely when they bee for sinfull exercises as may appeare by the effect of Baal-Peors wake Num. 29. First there bee many to worke vpon and therefore greater Reason 1 is the likelihood of successe Secondly there is vtterance and vent for many sinnes which men vse not to practise alone by themselues as swearing lying bragging scoffing rayling flatterie and all kinde of euill speaches besides many actions and gestures which bee proper to company Thirdly hee hath more helps with him there than when hee dealeth with one alone in secret For they that bee peruerted ioyne with him to peruert others and they which were bad before are so made much worse It would haue ben hard to raise a rebellion against Dauid if euery one had ben singly solicited before there was any assemblie Instruction not to walke streets or haunt much company Vse 1 without due cause and calling It is righteous from God that the diuell should play the marshall to take vp them which stragle abroad without any warrant And that was the cause of Dinahs woe which would needes goe forth to see fashions Gen. 34. 1. When our occasions doe iustly call vs to such places that we prepare to preuent all perils let the word of God be in our hearts to keepe vs from sinne as we would take preseruatiues for our bodies against the pestilence when the aire is infected If the Diuell cast his fiery darts at vs let saith be ready to quench them If folly intise vs with guilefull speaches let wisdome shape her an answere and send her packing To call them that passe by the way that goe right on Verse 15 their way This is the end and purpose of her being
in our actions and behauiour and peace will haue force in our soules and bodies Consolation to all true hearted Christians that haue this blessed gift of Gods blessing Hee that may truely be said to possesse the blessing cannot possibly say how much he doth possesse The varietie of his treasure is vnspeakeable his substance exceedeth all estimation his inheritance is endlesse and without all bounds and limits Though wee should be as much molested with malitious men as Dauid and Paul were and as much assaulted by Sathan and tryed by Gods owne hand with losses or bodily infirmities as Iob was yet if we be blessed of God as they were what cause can there be of feare or griefe or discontentment The blessing bringeth strength for supportance in them the blessing bringeth issue and deliuerance out of them the blessing worketh the right vse of them the blessing yeeldeth a plentifull reward of comfort and good prosperitie in this life and of glorie and euerlasting happinesse in the life to come When God entreth into iudgement with wicked men hee Doct. 2 will cause the plague so to manifest their sinnes that they shall Wicked mens sin shall bring them to shame not bee able to denie them Though hipocrites can make the greatest shew and vsuallie bee most forward to speake for themselues yet when God found out the dissembler in the Gospell and called him to a reckoning for intruding himselfe to his feast without a wedding garment he was striken dumme Mat. 22. 12. and speechlesse hee could plead nothing for himselfe Haman standing onely before the minister of Gods vengeance hauing beene before that time his greatest friend yet when Hester accused Hest 7. 6. him of his false and cruel practices he stoode mute and could not reply He that attempted to stop the mouth of Mordocai had his owne mouth stopped with his violence And therefore when God himselfe commeth to indite men and to set their sinnes in order before them all mouthes shall be stopped Psal 50. 21. and all the world shall be culpable before him No sinful Rom. 3. 19. and vnregenerate person which hath no right to plead Christs merits can possibly speake any thing to iustifie himselfe First that the Lord may haue his words verfied to be all Reasons 1 true and righteous his dealings also iust and holy Psal 51. 4. And for this cause howsoeuer sinfull men haue their mouthes shut vp at his iudgements that they can say nothing for themselues yet he doth sometimes open their mouthes to draw out a confession against themselues as in the case of Iudas and Pharao and Adonibezek Mat. 27. 4. Exod. 9. 27. Iudges 1. 7. Secondly in regard of the elect sinners that seeing the sin and punishment mixed together and themselues guiltie of the one and worthie of the other they may be humbled and driuen to repentance So were Iosephs brethren frighted and brought to make this confession what shall we speake and how shall we iustifie our selues God hath found out the wickednesse of thy seruants Gen. 44. 16. Thirdly it maketh the torments of the reprobate to be exceeding fearefull and terrible Fourthly it is for admonition to others to take heede by their examples This hath Zachary Chap. 1. 4. 5. 6. c. Be not like your fathers that would not heare the former Prophets Where are your fathers Did not my words take hold of them and they returned and said as the Lord hath determined to doe vnto vs according to our owne wayes and workes so hath hee done Fiftly for the ioy and comfort of Gods people seeing the Lord vndertaking their cause and executing his wrath vpon their enemies Admonition not to aduenture to commit such sinnes as Vse 1 wee can cloake and coulour by denials defences excuses or extenuations or if wee haue that way faulted already let vs speede our confession least the Lord hasten his plagues to compell vs vnto it or if wee will not bee brought to acknowledge them our selues the iudgements and curses which he will send forth shall openly publish and declare them And therefore it is good to iudge our selues that hee may spare vs to open our mouthes for a free confession and to shut them from lessening of our offences So did Iob. Chap. 39. 37. Behold I am vile what shall I answere thee I will lay my hand vpon my mouth Once haue I spoken but I will answere no more yea twise but I will proceede no further And that grace doth God promise to his people by the Prophet Ezechiell I will establish my Ezechi 16. 62. 63. couenant with thee and thou shalt know that I am the Lord that thou mayest remember and be ashamed and neuer open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God The memoriall of the iust shall bee blessed but the name Verse 7 of the wicked shall rotte This is one perticular of the blessings mentioned in the former verse that that which is dearest to a man as his mane shall bee in estimation and good account The remembrance and mention of him being absent aliue and when hee is dead shall bee acceptable and with his praise and commendation But the name of the wicked is cursed and therefore had in hatred and detestation euen as much loathed as the stinke of his carcasse that lyeth rotting in the graue The credite and honour of good men will grow to be better Doct. and the reputation of sinners will bee turned into shame Good men grow in credit but sinners glory ends in shame Onely godly men haue good names and it is one difference that God putteth betweene them and the wicked that they bee blessed heerein peculiarly and all others excluded from the benefit of it Such a threatning doth Isaias denounce against the wicked You shall leaue your name as a curse to my chosen for the Lord God shall slay you and call his seruants by a new name Though sinfull men bee magnified of sinners yet they shall bee made abhominable to Saints and that is the greatest reproach and though good men bee despised of the world yet God will giue them glory and increase it and vouchsafe the titles not onely of his seruants but euen of his owne children First they all and none but they are in credite with God Reasons 1 and good men and that onely is to be accounted true honour Secondly the graces of sound hearted Christians will more and more appeare and shine out and the secret sinnes of hipocrites and other euill men will bee discouered and brought to light and both sorts shall haue estimation in time according to their behauiour 1. Tim. 5. 24. 25. Thirdly glorie is an vnseperable companion of goodnesse and so is shame of sinne for God hath ioyned them together and therefore hee that hath one of them cannot bee without the other Confutation of their errour that hope
aboue it is no gift of God it is sensuall carnall and diuellish Secondly not to hearken to the reports of such wicked persons that seeke to defame others and detract from their good name they are but foolish and base pedlers that vtter such infectious wares and therefore they cannot be wise chapmen that trafficke with them and receiue them at their hands It is the propertie of the wicked to giue heede to false lips and lyars hearken to naughtie tongues Prou. 17. 4. Consolation for them that are molested and vexed vniustly for the Gospels sake by clamorous and false accusers let them consider what account God maketh of their malicious aduersaries he calleth them fooles and derideth their practises and therefore in the end it shall be seene that when they haue spat all their venome they haue but shotte a fooles bolt and procured shame and sorrow to themselues The sinne ceaseth not by the multitude of words but hee that refraineth his lips is wise Verse 19 He seemeth still to proceede in the prosecution of the matter spoken of in the seauententh verse that men take an euill way for themselues which refuse to be reprooued The words immediately going before these declare how some reiect it by inward hatred and bitternes of heart and yet outwardly make semblance of great loue and friendship others breake out into open profession of their discontentiment and malice by reproching those that would help them out of their sinnes and heere commeth a third sort which would shift off all rebukes by denying defending cloaking or colouring their faults by excusing and extenuating matters that are charged vpon them But all is in vaine the sinne will not bee blowen away with breath and therefore hee sheweth that it is a poynt of wisedome to giue place by silence and to take the blame vpon them The sinne ceaseth not c. The multiplying of words doth make a bad cause rather worse then better So Ieremie telleth the impenitent people that were very forward to cleare themselues Doct. of their sinnes whereof they are accused Thou sayest A fault excused is oft times inrcesed Ier. 2. 35. because I am guiltlesse surely his wrath shall turne from mee behold I will enter with thee into iudgement because thou sayest I haue not sinned Their excuses were accusations their denials were conuictions their seeking impunitie without repentance did hasten and augment their punishment First when they defend or make things small trifles which are vnlawfull to be done they contradict the word of God and his truth which no wit nor art nor eloquence shal be able to preuaile against Secondly when they hide their facts by deniall or labour to supply their omissions by assuming that to themselues which they neuer performed the eye of the Lord doth beehold their falsehood his eares doe heare how vntruly they iustifie themselues he knoweth all their guiltinesse and he will make the world to know their guilfull haulting Though Saul failed of obedience to the will of God yet hee arrogated the praise of fulfilling it though Samuel by demonstration declared his sinne yet he sought to make an Apologie for himselfe and to lay all the offence vpon the people but that course tooke none effect it did him no good for body or soule it nothing preserued his honor or state he was conuicted and censured sentenced and vtterly cast off notwithstanding all his excuses Thirdly their owne consciences apprehend euery action and word and intent of the heart and the mouer of their whole life and they will not bee illuded by the fraud of the lips but take occasion thereby to passe a more heauie sentence vpon them Fourthly it is a sinne of it selfe to bee giuen to ouer much talke as hauing selfe liking and rashnesse for the rootes thereof and therefore it cannot possibly be a medecine to cure other sinnes Instruction to leaue off speaking to men for the mitigation Vse 1 of our transgressions and to speake to our owne hearts for iudging and aggrauation of them to the Lord by acknowledgement that we may be pardoned Prou. 28. 13. Consolation to them that humbly yeeld to a rebuke without replies that their state is good though their actions were bad they are wise now in restrayning their lippes from speaking of sinne though they were foolish before to commit it The tongue of the iust man is as fined siluer but the heart Verse 20 of the wicked is little worth Hee setteth foorth the excellencie of the speech of Godly men by comparison resembling it to siluer that is purged and fined from the drosse that was in it Because a good man will be carefull of his tongue not onely that there bee no mixture of filthines and lewdenesse in his words but also to auoyde all superstuous and idle babling and so to open his mouth with holy wisedome Which is contrary in the wicked because there is a contrary fountaine in him of sinfulnesse and corruption and no matter of vertue and grace which are the springs of all wholesome speeches Thus therefore standeth the Antithesis the tongue of the iust man is as fined siluer because his hurt is precious but the tongue of the wicked is as drosse because his heart is nothing worth The tongue of the iust man c. The best wealth of a Christian Doct. 1 is laid vp in his heart and disbursed with his lips And Good mens wealth is in their hart and is vttered with the lippes Math. 12. 25. that is the meaning of our Sauiour when he saith that a good man out of the good treasure of his heart bringeth foorth good things An euill man may haue coyne and plate and iuels in his treasury and yet haue no treasure and may draw money out of his purse yet haue no good yet haue no good therewithall but to haue grace in the soule and to vtter gracious words with the tongue is proper to a good man and the exercise good and the fruite of it good to himselfe and others And albeit here seeme to be a comparison of equall as though the tongue were iust of the same value and worth that fined siluer is yet it is to be vnderstoode that at least it is so pure and precious but in deede far beyond it in excellencie First this is one of the good and perfect giftes which is from Reasons 1 aboue and commeth downe from the father of lights whereas Iames. 1. 17. siluer is a tertestiall matter euen earth it selfe digged out of the earth and neuer did but grow in the ground Secondly this is currant in heauen and acceptable to God himselfe with whom gold and siluer are of small estimation Thirdly such things are obtained by it which no money can purchase as wisedome and grace and the assurance of Gods eternall fauour and all good things that concerne both Prou. 2. 3. 5. soule and body Ezekias and Iehosophat with other good kings could not haue preserued
the spirit in their soules or hurtfully in the way of a curse from an outward good estate nor vnseasonably be cut off from the earth Now because some of these iudgements doe seeme sometimes to fall vpon some righteous persons who for a season be eclipsed of grace and separated from the fruition and comfortable sight of Gods kindenesse and fauour towards them their estate in appearance is wholy ruinated and ouerthrowne therefore the word doth well beare it agreeably to the meaning of the holy Ghost to say that the righteous shall not be remoued for euer Though they seeme to be cast downe for a time yet they shall be restored againe afterwards The contrary is heere affirmed concerning the case of the wicked who shall certainly fall vnlesse they repent they shall not continue in that estate wherein they are most grounded and haue greatest establishment they are so far from inioying eternall life in heauen as that the vengeance of God will not permit them long to keepe their owne breath or to hold the outward possessions of the earth The opposition therefore in effect is this The righteous shall neuer be remoued but haue an habitation for euer in heauen but the wicked shal be remoued and not suffered so much as to dwell in the earth the sence is the same with verse 25. The mouth of the righteous will be fruitfull in wisedome Verse 31 but the tongue of the vnrighteous shall be cut out This verse agreeth altogether in substance of matter with the cleauenth onely the comparison is altered for there the tongue of a good man for the constant store of holy speeches was resembled to a plentifull fountaine and heere to a fruitfull tree or fertile field there the wicked for lewd speeches was threatned to haue his mouth stopped and heere to haue his tongue cut out that is the iudgements of god vpon him for his vngracious and cursed speakings shall strike him as mute and dumbe as if the tongue were cut out of his head The lips of the righteous know what is acceptable but the Verse 32 mouth of the wicked speaketh froward things The meaning of these words is that a righteous man knoweth regardeth what is best pleasing to God for him to speak and what is most gratefull to good men to heare what doth deserue acceptation at any mans hand for faithfulnes truth and therefore he will vse his lips to vtter it but the wicked neither knoweth nor regardeth these things and therefore he vomiteth out onely peruerse speeches such as tend to rebellion against God the damnifying of men and the annoyance and hurt of his owne selfe The lips It is a point of godly wisdome for a man so to speak Doct. as his words may be accepted for his best aduantage This appeareth He speakes wisely whose words make most for his aduantage by manifold examples of holy men in the Scriptures of God when the Ephraimites were imbittered against Gedeon and chide with him sharply how easily did he still them abating their spirits with a mild and modest answere Iudg. 8. 2. When Dauid was in a great rage comming with a purpose to destroy Nabal his whole familie how readily was Abigails mind instructed with vnderstanding and her lips prouided of prudent speeches wherby she presently pacified his displeasure 1. Sam. 25. 23. 24. This skill also had Dauid himself to win the harts of his people to hold them fast vnto him by the wisdome of his words yea by the force and efficacie thereof he made the heart of bloudy Saul his cruell and implacable enemie for a time to relent What shall we say of Paul who knew what words would draw his mortal foes to turne after a sort to be his friends his persecuters to preserue him the Priests and Pharises to stand for the defence of th'apostle of Christ First the word and spirit of God doth informe his seruants Reasons 1 in this knowledge and giue them discreation to apply themselues to the state of the persons and season Isa 50. 4. Secondly the vse exercise of gracious religious speeches doth bring a dexteritie to iudge what is most meete to be spoken and to deliuer the same in the aptest manner and so as trained souldiers they are in a continuall readinesse vpon due occasion to deale with God and all sorts of people Col. 4. 6. Confutation of all Popish praiers which are offred without Vse 1 any assurance of acceptance and consequently it conuinceth all Popish persons to be vnrighteous men because they know not what is acceptable for so much they plainelie declare when they pronounce they know not what in a strange language when they call vpon the dead which hear them not at all when they intertaine strange aduocates to vsurp Christ his office when they aske things needlesse as the saluation of such as are actually and absolutely saued when they aske things which are botelesse as the deliuerance of such as are irrecouerablie damned And their best apologie for these things is that if they doe no good they will doe no harme whereby they make profession that they are vncertaine whether their prayers bee like to please God or otherwise be vaine and idle Reprofe with terrour for them whose mouthes speake froward things which may know that their words are gratefull to none but the diuell and damnable men who wittingly and willingly and spitefully with greedy desire doe belch out such bitter blasphemies and other cursed speeches as may offend the maiestie of God and grieue the hearts of his children which they doe of purpose to professe that they are neither seruants to the one nor members of the other but vowed enemies of both but doe they prouoke the Lord to wrath and not themselues to the confusion of their owne faces doe they assault the glorious name of god strike at him with their virulent venemous tongues and shall not he set vpon them and destroy their soules and bodies with his grieuous plagues and fearefull iudgements Euen this is a principal cause together with whordome and other sinnes of death that casteth so many into the magistrates hand and bringeth them to an ignominious end for stealth and robberies for murthers and most hellish and abhominable treasons Consolation to them that order their lips aright they shote not at an vncertaine marke they may as well know how they shall speede as how they speake though their counsels or rebukes be not sometimes well taken of men yet at all times they are pleasing to the Lord who will also requite them with a glorious and blessed reward FINIS