vnsufferablie painefull and vncurablie desperate Which mischiefe the better to preuent let euerie man often examine his wayes and get pardon for his sinnes and purging from them before they exulcerate and breake forth into such pernicious malladies And it is verie needfull to profite by and make good vse of more gentle and milde corrections that euerie affliction bring vs to some humiliation by the finding out of our offences and the vnfained acknowledgement of them Lastly sithens the state of them that are laden with the poise of a troubled conscience is so full of calamitie so wofull and lamentable what mercie and compassion is therefore to be shewed vnto them Are they not much to be borne with euen in their infirmities pittied prayed for and comforted and not reproched despised and laughed at Who art thou which shaking thy head at their feares doubts and diffidence canst truelie say I shall neuer drinke of this cuppe this miserie shall neuer fall vpon me And if thou in that state wouldest not haue affliction added to thy selfe afflicted then cause not them to be made more sorrowfull which are alreadie well-neare ouerwhelmed with sorrow Verse 15. The heart of the prudent possesseth knowledge and the eare of the wise will seeke after vnderstanding THe heart of the prudent possesseth knowledge hee that is acquainted with the state of his owne soule and discerneth how precious and fruitefull and needfull vnderstanding is will not content himselfe to haue wisedome in his eares or head or lippes but layeth it vp in his heart as his chiefe treasure and the eare of the wise seeketh after vnderstanding he laboureth to increase knowledge and grace adding dailie therevnto by harkening as much as he may to all sound and wholesome instructions Hee that would be wise to saluation must applie both his Doct. 1 heart and eares to Gods holy word Wisedome expecteth both these at the hands of her children and schollers and conditioneth with them that they shall be without neither if they will enioy her and her graces My sonne saith she if thou wilt receiue my words and hide my commandements within thee and cause Prou. 2. 1. 2. 3. thine eares to hearken to wisedome and incline thine heart to vnderstanding then shalt thou vnderstand the feare of the Lord and finde the knowledge of God There more shall be spoken of this matter ¶ And the eares of the wise c. They that haue the best knowledge Doct. 2 are the most willing to learne more See chap. 9. v. 9. doct 2. Verse 16. The gift of a man inlargeth him and leadeth him before great men THe gift of a man not the good qualities that are in him and the graces which he hath receiued but the present that he bringeth and the reward that he bestoweth inlargeth him and leadeth him before great men maketh roome for him and procureth him accesse to the presence of them that are in high places and of great authoritie from whom also he getteth countenance and fauour whether his suite be equall or vnlawfull See chap. 17. v. 8. Verse 17. He that is first in his owne cause is iust then commeth his neighbour and maketh inquirie of him HE that is first in his owne cause he that is in a controuersie speaketh first before the magistrate arbitrator or any other to whom it belongeth to heare the matter is iust so pleadeth for himselfe and setteth such colours vpon his cause that he seemeth to be very righteous if he be plaintiffe that his informations be equall and waightie if defendant that his apologie is good and he innocent Yet is not this to be vnderstood of euery one that hath the first place of speech for righteous men doe many times begin the declaration of the cause or defence of themselues and be found vpright and faithfull both in the entrance and end of the strife but it is ment of false fellowes that respect not what they may warrantably auerre with truth but what they can audaciously affirme with impudencie Then commeth his neighbour and maketh inquirie of him he that in the second place or afterwards is to make answere vnto him or reply vpon him confuteth his allegations detecteth his falsehood and conuinceth him of indirect and naughtie dealing ¶ A bad cause commonly hath aduantage at the beginning Doct. and a good cause preuaileth in the end So it fell out betweene Ioseph and his mistris betweene Micaiah and the false prophets betweene Mordecai and Hamon betweene Paul and Tertullus betweene Christ and the pharises betweene the Gospell and poperie First wicked men that maintaine euill causes are shamelesse Reasons 1 to speake lies and diuers that heare them are readie to beleeue lies vntill the truth doe euidently refell them Secondly God in his prouidence doth so dispose of it that his people may be the better humbled that they may be drawne to seeke his helpe and that his hand may be seene in their prosperous successe at the last Vse Instruction to rulers and iudges and euery one to whom authoritie is committed to lend the eares aswell to the one side as the other before they condemne or acquite either of them and that they proceed as they finde the matter confirmed or confuted by due proofes and not as they heare it affirmed or contradicted by bare words for our prouerbe is as true as common One tale is good till an other be heard And this may also admonish all men to take heede how they garnish bad causes with artificiall colours as vaine women paint their withered faces to make them seeme very faire and beautifull the breath of truth will at the last blowe vpon them whereby their hew shall be changed that euery one shall see their deformitie not by hauing a disfigured vizage but a dishonest behauiour Though they thriue in their practises for a time yet it is impossible for them to succeed well in their euil waies for euer either their neighbours one man or other will lay open their falsehood and faultines to the eyes of the world in the day of their conuiction or else the Lord will bring their leaudnes to light before men and Angells and all the world at the day of iudgement Verse 18. The lot causeth contentions to cease and maketh a partition amongst the mightie HE declareth the true and right vse of a lot by telling what 〈◊〉 done for that which ought to be done namely in difficult and doubtfull causes which cannot otherwise be well determined and where in diuision men cannot agree betweene themselues what part euery one should haue that then they be satisfied with that which the Lord by lot doth after a sort award vnto them And he makth speciall mention of the mightie that it serueth to compound their controuersies because that when they contend by reason of their power and strength and stout stomacks they greatly damnisie one an other ¶ Then a lot is lawfully vsed when it either procureth or preserueth Doct. peace
to Bacchus in the Cellar Secondlie they are made furious and ragefull being inflamed with the liquor which boyleth within them and hence proceede those murmurings those contentious and those needlesse wounds which are specified in the other chapter Drunken quarrells are common almost at all drunken meetings the originall of most frayes will be found to be among many carrowses They are made foolish for as Hosea saith wine new wine do take away their heart bereauing them of meete discretion and Hos 4. 11. good desires by meanes whereof they shewe themselues to be both sillie sinfull Their braines are drowned their wittes are dulled their vnderstandings decayed their whole soules filled full of lusts leaud affections And to proceed yet further to other effects of their Foolishnes they bring diseases vpō their bodies they bring necessitie vpon their estates they bring reproch vpon their names they bring confusion into their houses they bring the curse of God vpon themselues in euery thing here stop vp their owne way from euerlasting life hereafter For Drunkards are in the number of those vnrighteous which 1. Cor. 6. 10. the Scripture saith shall not inherit the kingdome of God Instruction to be the more afraid of this sin because it is so Vse pernicious to look narrowly to ourselues that we be not surprised by it because it is so deceitfull for to innumerable that be secure and careles thereof it prooueth a venemous serpent as well for craft as crueltie It came stealing vpon Noe whom all the world could not seduce and bit him so as that his wicked sonne C ham insulted ouer him and his godly sonnes Shem and Iaphet were sorie to see him in such a case Wherefore our Sauiour by way of a caueat doth prescribe one preseruatiue against it and that is a prouident care constant circumspection that we fall not into it saying Take heed to your selues least at any time Luk. 21. 34. your hearts be oppressed with surfetting and drunkennes Which doth admonish vs to be warie what companie we frequent or else we are altogether heedlesse of our owne safetie for commonly the ambushes of this vice whereby so many are circumuented doe lie in contagious companie Neither will it suffice thee to decline the societie of them that are of bad note but thou must be watchfull also ouer thy selfe and thy appetite in feasting with men of better account Diuers are wounded where they suspected no perill and manie ouercharged with prouocations and healths where nothing in shewe but sobrietie is professed As it is a shame for the one to make such vndecent challenges so it is neither disgrace to refuse them nor discurtesie not to answere them And Saint Paul doth adde yet an other preseruatiue to the former and giueth direction how we may keepe our bodies from this intemperancie and that is by storing our selues with grace which will surely defend the whole man Be not drunken saith hee with Eph. 5. 18. wine wherein is excesse but be filled with the spirit c. Verse 2. The feare of the King is like the roaring of a Lyon he that prouoketh him to anger sinneth against his owne soule THe feare of the King his wrath which striketh a terrour into their hearts with whom hee sheweth himselfe offended is like the roaring of a Lyon verie fearfull dangerous hee that prouoketh him to anger which incurreth his indignation by disobedience or anie ill demeanour sinneth against his owne soule not onely defileth his soule with the trāsgression of Gods holie Lawe but putteth his life in great perill and exposeth the same to the sentence of death See chap. 16. 14. Verse 3. It is an honour for a man to cease from strife but euerie foole will be medling IT is an honour for a man it maketh for his praise and procureth the tongues and harts of men to giue him a good testimonie to cease from strife either not to enter into it at all if vpō good conditions without wrong to Iustice or righteous causes meet to be maintained he may be freed from it or else to break off and put an end thereto with as much celeritie as may be conuenient but euery foole will be medling such as are vnwise on the other side doe loue contentions and delight to be stirring and striuing vpon euery slight occasion Thus standeth the opposition It is a mans honour to cease from strife and euery wise man will indeuour to keepe himselfe quiet but is a mans reproach to be contentious yet euery foole will be medling ¶ It is a laudable vertue to be of a quiet disposition to auoyd Doct. contentions When God saith it is for a mans honour we may well conclude that he is truely honorable in whome that grace is found for the Lord giueth not his testimonie as manie men do for fashions sake as a meere complement Especially when he doubleth the same as he doth for this point for these words here that it is a mans honour to cease frō strife do nothing differ in sense from these else-where that it is a mans glorie to passe by an offence Prou. 19. 11. And if they be pronounced blessed by the Sonne of God which are peace-makers and compose controuersies betweene others Mat. 5. 9. then they are no lesse which be peace-keepers as much as in them lyeth abandon all controuersies themselues First there is a concurrence and vnion of manie excellent Reas 1 vertues in those which delight to be peaceable as wisdome because it is the propertie of fooles to be wrangling humilitie Prou. 13. 10. because onely by pride man maketh contētious fortitude because no man attaineth to this but by conquest of himselfe he that Prou. 16. 32. subdueth his owne minde is better then he that winneth a Citie Neither do men grow to be such by a naturall valure humilitie or wisedome but spirituall heauenly as it is said concerning one of these to be vnderstood of all the wisedome that is from aboue is peaceable gentle easie to be entreated c. Secondly great and admirable is the benefit that proceedeth from Peace and Concord and manifold mischiefes hereby preuented The heart hath more rest the State hath more safetie the credit is better preferued then by brawles and suites and needlesse oppositions which doe interrupt all Godly and Christian meditations and exercises and cause much vncharitable dealing vexations expenses and infamy in so much that he compareth the beginning of strife to a breach made in the Sea banke where through the waters breake and drowne vp a whole Country See Chap. 17. v. 14. and 13. v. 10. Doct. 2. Vers 4. The slouthfull will not plowe because of Winter wherefore he shall begge in Sommer and haue nothing THe slouthfull will not plowe because of Winter Here is a description of a tender and fearefull sluggard In deede winter is colde and the weather
be filled with grauell THis whole sentence is allegoricall wherein vnlawfull gaine is resembled to foode the delight that it first bringeth to the pleasant taste of delitious meats the minde to a mans mouth and the mischiefes that follow to grit or little stones which are very offensiue to the teeth The bread of deceite all manner of maintenance or commodities craftily cruelly or by any vniust means compassed and gotten is sweet to a man maketh a worldling and an vnrighteous person ioyfull and glad but afterwards eyther in his life time or at his death or in the world to come his mouth shall be filled with grauell some great and grieuous miseries shall befall him For eyther his conscience will stinge and bite him and so he shall be vexed with feares and horrours or else the hand of God will inflict punishment and plagues vpon him and so he shall be ouer-whelmed with anguish and torments ¶ Nothing is so pleasant to the wicked as that which is most Doct. 1 hurtfull By this vnlawfull lucre his neighboure is wronged his owne conscience burdened his soule and bodie both in daunger to be destroyed and that for euer and yet it is for his tooth it more delighteth him then his dinner It hath beene alwaies and euery where to be found that the baites of sinne are more delectable to fleshly men then the blessings of God See Chap. 9. ver 17. ¶ But afterwards c. Though iniquity and wickednesse yeelde Doct. 2 pleasures at the beginning yet they will put men to paine in the end The Diuell stroweth suger on the top of his cup of sinne to incourage them that drinke therof to take a good draught but he mingleth poyson in the bottom which working their destruction will turne to be as bitter as gaule Our great Grandmother Euah tasted thereof and felt this to be true by wofull experience being deceiued by the faire colour and delicious relish of the forbidden fruite and by Satans false testimony making her beleeue that disobeying the commandement of God she should purchase to her selfe some rare and singular happines And all seemed to be so vntil she had vndoneal by drawing her husband into the same transgressiō with her And Iudas no doubt thoght that he had made a good match when he recouered the fauour of the high Priests and principall men and gained such a summe of money by selling of his Master but the onely beginning of the misery which followed did soone swallow vp all the delight that went before We might proue the point most clearely by instancing in seuerall kindes of sinnes and shewing the euent of particulars but one or two may suffice for many Concerning Prou. 5. 3. 4. Whoredome thus testifieth Salomon The lippes of a strange woman droppe as an hony combe and her mouth is more soft then oyle But the end of her is bitter as Wormewood and sharpe as a two edged sword And against drunkennesse this admonition he giueth Prou. 23. 31. 32. Looke not thou vpon the Wine when it is redde and when it sheweth his colour in the cuppe or goeth downe pleasantly In the end therit will bite like a Serpent and hurt like a Cockatrice See Chap. 9. verse 18. Vers 18. Establish thy thoughts by counsaile and by prudent aduise make warre HE giueth in these wordes a caueat that no man should leane too much on his owne iudgement nor too sodainely resolue on enterprises without mature deliberation and sound direction Establish thy thoughts by counsaile that thy purposes be not variable and vnconstant and that thy proceedings be not without prosperous successe and so vncomfortable make as sure worke as thou canst both to confirme thy minde and to manage thine affaires in the best manner and therefore communicate thy matters with such thy friendes as are both wise and faithfull And looke well to this that Gods holy word be one and the chiefe euen best regarded and most obeyed of all thy counsailours so that nothing be practised or hearkned to against it And by prudent aduise make warre especially in all matters of weight of which sort warre is wherein the estates of Countries and the liues of many persons are hazarded let nothing be rashly attempted but all thinges well considered of and consultation had with men of piety vnderstanding skill and experience ¶ A mans wisdome serueth him for best vse when he will not Doct. 1 rest vpon it alone but be holpen by the counsaile of others See Chap. 15. vers 22. ¶ By prudent aduise make warre c. Wisdome and good counsaile Doct. 2 are as needefull and auaileable for warre as strength and power If there be much armour and little policy if many resolute Souldiers to fight and few discreet Captaines to leade if they haue strong bodies and weake iudgements a great army may be easily vanquished of a small company Though a field were full of armed Gyants and euery one of them a Goliah yet if they were blinde and depriued of their eye-sight who had cause to stand in feare of them and of whom among all their enimies had they not reason to stand in feare And who be blinder in their bodies then they that be rash and led with proude conceites and selfe-liking are in their mindes Now let vs see what other Texts of Scripture doe accord with this for the confirmation of this point In the foure and twentith Chapter of this booke it is said A wise man is strong for a man of vnderstanding Prouerb 24. 5. 6. increaseth his strength For with counsaile thou shalt exercise thy warre and in the multitude of them that can giue counsaile there is health And in Ecclesiasticus there is a saying not much different from this in sense and meaning Better is wisdome then Eccl. 9. v. 16. 18. strength though the wisdome of the poore be despised and his wordes not heard Better is wisdome then weapons of warre and one that swarueth from it destroyeth much good First successe and victory are not according to the forces of Reas 1 men but according to the pleasure of God A King saith he Tsal 33. 16. 17. is not saued by the multitude of an hoast neither is the Mighty man deliuered by great strength An horse is a vaine helpe and shall not deliuer any by his strength Now whom will he best prosper but those which are most seruiceable vnto him And who performe such acceptable seruice as they which haue vnderstanding and seeke vnderstanding which are able to giue counsaile and yet in the humblenesse of their spirits and sight of their owne wants are diligent and studious to learne counsaile Secondly the vse of wisdome and faithfull aduise for matters of warre in many respects is most expedient and necessary It examineth whether the cause be righteous or vniust or whether it be seasonable or vnseasonable to take it in hand What hastened Achabs destruction and caused him to be slaine and perish
vs to knocke off the hornes of our pride nor to seeke for wealth with so greedie a desire seeing that it commonly worketh such great inhumanitie Though the one frowne at thee with a grimme countenance yet being well vsed it helpeth thee against thy greatest enemie and though the other seeme to smile vpon thee with a fleering face yet being too much made of it proueth a cruell tyrant The former maketh men many times meeke and amiable and the latter causeth them to be fierce and hatefull that leading them to sobrietie this driuing them into a frenzie insomuch as like mad men they fall to rauing and raging Yet sith most that be lowe brought can for a time crouch vnto those that may either helpe or hurt them it is not to be taken for a certaine note of grace and humilitie to yeeld ones selfe submissiue to men in that estate vnles they cast down theÌ„selues also before the Lord. We haue shewed before that proud Pharao could intreat Moses to pray for him in his miserie ambitious HamaÌ„ could downe vpon his knees to Ester in his perill and boasting Benhadad could put a rope about his necke be seruaÌ„t himself to Achab in his ouerthrow when his state and life did lie in Achabs hand Reproofe of them that being poore are yet nothing the Vse lesse proud and arrogant whose haughtie mindes and insolencie cannot be brought downe by beggerie it selfe be it knowne vnto them that they walke stubbornely against the Lord as Moses witnesseth and therefore the Lord will walke stubbornely against Leuit. 26. them as himselfe doeth threaten let them looke for seuen plagues more and seuen times greater vntill they be either humbled or destroyed If they set themselues to wrestle with him by despising his iudgements he will either giue their hearts the fall by working repentance and humiliation in them or their soules and bodies the foyle by executing plagues and damnation vpon them Vers 24. A man that hath friends ought to shew himselfe friendly for a friend is nearer then a brother A Man that hath friends which is beloued of and receiueth fauours and benefites from others ought to shewe himselfe friendly to entertaine hold and requite their friendship by all good duties He is not onely to take heede least by any strangenes and offering of discourtesies he lose their likings but to indeuour by all signes and pledges of good will to knit their hearts faster and faster vnto him For a friend an vnfained wel-willer which beareth Christian affection vnto him whom he loueth is nearer then a brother is more faithfull and constant in ministring helpe and comfort then an ordinarie kinsman or meere naturall brother ¶ It is in vaine for him to expect constant kindnesse from others which is carelesse to performe duties to others We commonly say and see it dayly to be true that it is an Doct. easie matter to get a friend but hard to keepe him because the hauing of him is a benefite offered out of an other mans good will but the holding of him is the worke of our owne wisedome When Naomy Ruth were vnited together in loue and affinitie the Scipture noteth how prouident the one was for the good of the other Ruth labouring to get foode for Naomy and Naomy seeking to get a good match for Ruth and both of them imployed all their might and meanes for the preseruation of their mutuall societie and welfare First to be louingly dealt with and not to deale louingly is Reasons 1 a thing displeasing to the Lord and all the curtesies that they by his prouidence haue receiued at mans hands remaine vpon their score and by his iustice will be exacted at their hands Secondly the kinder any friend is and not regarded nor answered again with kindnes the greater indignitie he esteemeth the contempt of himselfe to be and is the more prouoked against him that is so vnthankfull Instruction to neglect no good office whereby our friends Vse may feele how well we affect them and how firme and faithfull our loue is towards them Are they in affliction Mourne with them pray for them minister counsell comfort and helpe vnto them Are they in prosperitie Reioyce thereat and wish and further the continuance of the same Ioyne together as opportunitie shall serue in all Christian exercises in calling vpon the name of God in singing of Psalmes in hearing of Sermons in reading of the Scriptures in godly conferences which may build vp the conscience Be fayling in no dutie of kindnes and curtesie Entertaine or salute one an other with cheerfulnes if present either visite or send tokens one to an other if absent defend the credit and maintaine the cause innocencie of one an other wheresoeuer Other vsâ—s see chapter 17. v. 13. and in the nintenth verse of this chapter For a friend c The bands of grace are more sure and firme then those of nature When Dauids owne brethren who were like to rise by his preferment enuied and maligned him that faithfull Ionathan who was to be debased thereby claue constantly and inseparably vnto him And to this purpose tendeth that promise of our Sauiour to them that for his sake and the Gospells should be disseuered from fleshly brethren or sisters or fathers or mothâ—rs Marâ— 10. 29. 30. that they should be prouided of other Christian friends in their places which should doe much more for them then euer they would For the fidelitie of godly friends see chap 17. v. 17. and the instabilitie of carnall kindred will appeare in the next chapter Verse 7. AN EXPOSITION OF THE NINETEENTH CHAPTER OF THE PROVERBS CHAPTER XIX Verse 1. Better is the poore that walketh in his vprightnes then hee that peruerteth his wayes and is a foole BEtter is the poore more happie and comfortable is the estate of him that is of little wealth and of small possessions and greater respect is to be had of him that walketh in his vprightnes indeuoureth constantlie to be iust and godlie in wordes and workes then hee that abuseth his lippes then the rich that is giuen to speake wickedlie and is a foole voide of grace and godly wisdome and full of vice and leaudnes Thus standeth the opposition better is the poore that vseth his tongue aright and walketh vprightlie and so is wise then the rich that abuseth his tongue and walketh corruptly and so is a foole ¶ They that be small and godlie are in better case then such Doct. as be great and wicked Pouertie is oftentimes found to be an ornament and for great commendation as it was to the worthie Smirnians in the Reuelation of Saint Iohn and riches turne to be a reproch and Reu. 2. 8. matter of great disgrace as befell that churlish Naball in the booke of Samuel There were manie richer men then those 1. Sam. 25. 2. distressed Saints whom the Apostle speaketh of in the Hebrues which wandred vp downe in sheeps-skinnes
which is good HE that possesseth his heart who hath his minde rightlie informed with knowledge and iudgement and orderlie moderateth his desires and affections loueth his owne soule hath a due care of himselfe and vseth direct meanes for his saluation safetie comfort and welfare For to loue ones soule in this place is otherwise taken then in the Gospell by Saint Iohn chap. 12. 25. where it is saide that hee which loueth his soule shall lose it and hee that hateth his soule in this world shall keepe it vnto eternall life To loue the soule that is to be desirous of reteining this naturall life as rather to denie the truth of God and forsake the gospell of Christ then to make profession therof and yeeld sincere obedience to it with hazard and perill and he shall lose his soule that is forfeit his saluation and happines as hee that hateth his soule which chuseth to forgoe life rather then the seruices of God and a good conscience shall keepe it vnto eternall life be saued and glorified for euer Hee keepeth vnderstanding not onely heareth good instructions but seriouslie attendeth to them pondereth of them in his meditations laieth them vp in his memorie obserueth them diligently in the course of his life and retaineth them constantly till the time of his death to find that which is good that is the end which he proposeth to him self this is the successe which he obtaineth that Gods fauour shal be confirmed vnto him both by the blessings of this presēt life and by a blessed estate in that which is to come hereafter ¶ It is a prerogatiue peculiar to the wise and godlie to be owners Doct. 1 of their owne hearts Fooles and graceles persons are otherwise described when they are sayd to haue a price in their hand to get wisedome but they Prou. 17. 16. lacke an heart And therefore also the Prophet likeneth them to Doues deceiued as being without an heart Which sayings are Hos 7. 11. not so meant as if they wanted integrall partes or reasonable soules of men but that they were deuoyd of grace power to vse gouerne the same as much as the sillie bruitish creatures First Sathan rules and raignes in all the wicked as a king Reas and worketh in their hearts as a God hauing no lesse power ouer their soules till God by grace deliuer them then the Fowler hath of the byrd that is taken in his net which he may carrie whither he will and deale with in what manner he list without 2. Tim. 2. 26. any resistance Secondly lust and passion claime a iurisdiction in them and hold the same and rigorously exercise it to their greatest dammage They are thereby constrained but willingly which is the most tyrannous compulsion to desire nothing but that which will hurt them nor to distast any thing so much as that which will doe them most good to be well pleased with that which prouoketh Gods anger against them and farre offended with that which would procure his fauour vnto them to be merrie when there is greatest cause of mourning and so to mourne as no sound comfort shall follow after it Now what can depost the diuell from his regalitie and what can restraine these lusts and passions from their violence but the word of God but the spirit of God but the power of God which are effectuall onely in them that are wise and godly Confutation of that erronious and pernitious doctrine of Vse 1 the papists maintaining free will without grace whereby they arrogate to themselues and yeeld to others how much soeuer inthralled to sinne an vnderstanding in minde to iudge of the right way to saluation and a power of heart to chuse it and walke in it at their pleasure As though Sathans captiues had no manacles on their hands nor bolts on their heeles neither were shut vp in prison nor doore locked vpon them but enioyed libertie to be within and without in house in streete and in field as they lust and to stay as they will and depart when they will and doe what they will If this be so there is lesse crueltie in the diuell and sinne then the Scriptures complaine of If this be so why may not wicked men safely presume to spend all their daies in lusts because it is pleasant to liue in them and yet leaue off at their latter end because it is dangerous to die in them If this be so what needed Christ to be at so great paines charges as to lay downe his life and powre out his soule to redeeme his people from their iniquities when themselues had will wisedome and power to prouide for their indemnitie with lesse torment and trouble Instruction to get wisedome and pietie that we may be capable of this prerogatiue and obtaine this inestimable possession without which the hauing of houses lands Lordshippes kingdomes and worlds if there were many to be gotten is nothing comparable How great is his power that can rule his owne minde when wrongs and iniuries be offered vnto him that can possesse his soule with patience when troubles and afflictions be vpon him that can mourne with godly sorrow when there is cause of heauines that can reioyce with Christian gladnes when there is matter of comfort that can subdue those corruptions whereunto others are in bondage that can bring into Gods presence the vprightnes of his heart as well as the gesture of his body at all holie exercises that is made able to dispose of his will and affections according as the Lord his word or workes doe call vpon him to be affected But no man can attaine to this freedome by his owne power or by the might of any other creature the word of God is that which must put vs in possession of it if euer we will obtaine the fruition of it as he that did purchase it for vs doth testifie in the Gospell saying the truth shall make you free Neither yet will the word of truth Iohn 8. 32. worke it where the force of grace is wanting for where the spirit 1. Cor. 3. 17. of the Lord is there is libertie saith the Apostle And what then but bondage and thraldome is to be found or looked for where the spirit dwelleth not ¶ Loueth his owne soule c. Euery godly wise man is a true Doct. 2 friend to himselfe The wicked are full of corrupt false loue carnally seeking onely their owne priuate aduantage without respect of the benefite of their brethren and yet loue not themselues well because they doe the worke of hatred in procuring of their owne hurt and deale with themselues in satisfying lusts of the flesh as fond parents doe in cockring their children and exempting Prou. 13. 14. them from the rod but those that are indued with grace and wisedome as they restraine their sensuall desires so they giue a good testimonie of their sound loue to themselues by their prouident care both for
causeth heauie sleepe to fall and a deceitfull person shall be affamished THe dangerous effects of sluggishnes are here set downe and described whereof some are sinnes and heedfullie to be shunned and others are punishments thereof and greatly to be feared The first is immoderate and excessiue sleeping whereby mens callings and labours are neglected their time lost and their wits and sences dulled and this groweth partly from the abundance of humors by which the head is oppressed partlie from the want of cheerfulnes whereby the heart should be refreshed and therefore obserue that all sluggards are lumpish and like dead men sauing when they be about the practise or proiect of some thing vnlawfull This drowsinesse of theirs and disposition to sleepe they are charged with and challenged for in the sixt Chapter How long wilt thou sleepe ô sluggard when wilt thou arise out of Prou. 6. 9. thy sleepe c. The second is deceitfulnesse beeing inferred in the latter clause as that which insueth both vpon slothfulnes and sleepines For they that lose their time can neither get wealth well nor keepe that which others haue formerly gathered by their trauell Then must they needs fall into indigencie and want and beeing not able to sustaine the violence thereof for none are so impatient of pouertie as those who retchleslie throwe themselues into it they will liue by their wittes and shift for themselues by falshood and indirect courses The third which is the punishment of all the former is famine and miserable necessitie which their fraude and deceitfulnes doth double vpon them and not preuent or diminish Or if it fall out that some by wrongfull dealing are holpen in their state for a time yet it turneth to their greater hurt and deeper decay in time following or if they thriue euen to their liues end by their vniust and fraudulent practises yet they shall rue it in the worldes ende for the miseries and plagues that will come vpon them as Saint Iames doth testifie The sense therefore of the sentence is this Slothfulnes causeth Iam. 5. 1. men to be sleepie and deceitfull and hee that is deceitfull sleepie or slothful shall be affamished ¶ Slothfulnes is a vice verie hurtfull both to bodie soule and Doct. 1 outward estate Drowsines is noysome to the bodie and for healths sake to be auoyded Deceitfulnes is pernicious to the soule and for conscience sake to be abhorred and affamishment is the desolation of the state tending towardes the destruction of life and therefore is with due circumspection and prouidencie to be preuented The euils that slothfulnes bringeth See Chap. 12. Vers 24 ¶ Affamished c. Vnrighteous dealing bringeth that miserie Doct. 2 vpon mens heads which they are most afraid of What thing is so dreadfull grimme and horrible to all worldlie men as penurie and neede Gods wrath is not the diuell is not death is not damnation is not hell is not though all these in time will be for doe they not prouoke Gods anger and make themselues a prey to the diuell and cast themselues into the mouth of death damnation and hell it selfe to purchase profites and keepe of pouertie And yet mistaking their way the faster many would runne from it through the by-paths of craft and iniustice the more hast they make towards it till at last they be deuoured of it See Chapt. 10. Vers 4. 12. V. 27. Verse 16 He that keepeth the commandement keepeth his soule but hee that despiseth his wayes shall die HEe that keepeth the commandement which in the integritie and vprightnes of his heart obserueth the law of the Lord to walk in the same althogh he cannot fulfill it beaking it as little as he can thogh he cannot obey it so fully as he would is huÌ„bled for his faults wheÌ„ he seeth his sins traÌ„sgressions keepeth his soule himselfe a part being put for the whole he preserueth the life both of his soule and bodie from an vntimely death eternal destruction not by the merit of his obedience but by the mercie of God that rewardeth him for it But he that despiseth his wayes maketh no account how or after what sort hee doth liue nor hath care to be directed by the prescript rule of the holie word of God shall die shall certainely perish and be destroyed for euer at the last though peraduenture he be spared for a season Thus standeth the opposition Hee that keepeth the commandement and regardeth his wayes shall liue but hee that breaketh the commandement and despiseth his wayes shall die ¶ So much conscience as anie man maketh of obedience to Doct. Gods will so much assurance he hath of saluation and safetie They that haue great care to shewe themselues obsequious and faithfull vnto him haue great cause to looke for protection and blessednes from him they that are more remisse in performing those duties which his commandemeÌ„ts require must needes be more abridged of that comfort which his promises doe offer and they which refuse to submit themselues to the authoritie of his word or to do him anie seruice at all must well vnderstand that they are not to expect from him anie preseruation or fauour at all but rather punishments and vengeance Let vs vs attend to the testimonie of Dauid who speaketh his knowledge and that by the experience which himselfe found in this case Because saith hee I kept the wayes of the Lord and did not wickedlie against my God for all his Lawes were before mee Ps 18. 21. 22. c. and I did not cast away his commandements from mee I was vpright also with him haue kept me from my wickednes therefore the Lord â—â—warded me according to my righteousnes and according to the purenes of my hands in his sight With the godlie thou wilt shew thy selfe godlie with the vpright man thou wilt shew thy selfe vpright With the pure thou wilt shew thy selfe pure with the froward thou settest thy selfe to wrestle Thus thou wilt saue the humble or poore people and wilt cast downe the proude lookes First nothing is more acceptable or better pleasing to the Reasons Lord then obedience faithfully performed to his will neither doth any thing more offend him nor so much inceÌ„se his indignation as the contempt small regard of his coÌ„mandements For what saith Samuel to Saul touching this same point Hath the Lord greater pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of rammes But rebellion is as the sinne of witchcraft and transgression is wickednes and as idolatrie Secondly they that are beleeuers and obedient haue Iesus Christ for their mediator and redeemer and how then can 2. Pet. 28. but they be saued but to them which be disobedient at the word he is a stone to stumble at and a rocke of offence and how then can it be that they should
euill waies or haue learned to despise the admonitions menacings rods scourges of parents And let not thy soule spare beware that thy fond affection withhold thee not from dooing this necessary dutie which is to kill him least thy too great indulgency to them and cockering of them turne to their destruction ¶ Correction of children ought not to be ouerlong deferred So expedient and behouefull it is for the childe to be truely nurtured that Salamon giueth word for euerie louing wise and discreet parent that he will chasten his sonne betime Prou. 13. 24. First opportunitie and hope of good successe which our text putteth vs in minde of should be a motiue to vs to auoid delay The vnreasonable wilde creatures be tameable when they are young and tender plants are flexible and may easilie be bowed hither and thither and euills at the beginning may with lesse difficultie be cured and remedied Secondlie the manner of Gods dealing with his children is the best precedent for our dealing with ours he permitteth none of his to escape too long before hee humble them and take downe their harts either by outward crosses and troubles or by inward teares and sorrowes or by some such meanes as may best serue to make them feare and obey him And as hee foreseeth and worketh so godly men also feele and enioy the great benefite and profitable effects that followe vpon the same It is good saith the Scripture both to trust and to waite for the saluation of the Lord. And then It is good for a man that he beare the yoake in his youth Hee sitteth alone and keepeth silence because Lam. 3. 27. he hath borne it vpon him Instruction to induce our selues to the discharge of this dutie Vse by such motiues as may most stronglie perswade vs therevnto As that the disease of sinne and follie is breeding in our childrens hearts in thier infancie and before they be able to speake and what is the medicine to cure it but the rod of correction which in great possibilitie and likelihood will bee a meanes to kill it Let neede therefore and loue and hope preuaile with vs and hasten our diligence to helpe them But the strokes of the twigges be painefull and sharpe to their tender flesh and so are Alloes and some other medecines for the wormes vnpleasant also and bitter to their taste and yet for safeties sake and preseruation of their health we will giue them thereof to eate whiles they sucke on their mothers brests And why then should wee speake and doe so much against them in seeming to pleade and deale for them saying they know not yet what correction meaneth their owne discretion will teach them to amend their faults hereafter their own rod will beate them in time learne them more wisedome c. The smart of correction may make them to know the meaning of correction they are the more likely to be discreete for the amendement of their faults hereafter if Gods discipline be vsed to them before and it is best to be so instructed by the parents rod in childhood that they be not whipped with anie rods of their owne in riper age ¶ To kill him c. They shewe themselues vnmercifull parents Doct. which exempt their children frō due correction See c. 13. v. 24 Vers 19. Being in great wrath remit the punishment but if thou let him escape yet applie chastisement againe IN the former sentence was declared the necessity of correction for the preuētion of destruction or danger of childrē and what is the fittest season to begin it euen in their childhood Now in this he admonisheth euery man to take heede that he marre it not or hinder the good effect thereof by his owne distemper And therefore it is said Being in great wrath when thou art in an angrie moode and burnest with furie and hot displeasure remit the punishment let passe for that time the punishment of the partie offending But if thou let him escape yet applie chastisement againe Neuerthelesse though for that time and perhaps for that fault thou let him goe free yet leaue him not so to himselfe nor suffer him to goe on still vnpunished but when thou art more calme and as occasion shal be offered take him in hand and chastise him ¶ Correction is neither to be giuen in passion nor omitted Doct. remissely It is vnfit to seeke redresse of other mens faults by committing as great our selues or altogether to dispence with and passe ouer their offences to the hurt of their soules because it seemeth our selues are ouer-carried with corruptions Both these are hurtfull extremities but I will insist especially vpon the former because the perill of neglecting punishment appeared by the former sentence and other places of this booke To the poynt therefore in hand S. Iames speaketh pertinently though not particularly when he saith The wrath of Iam. 1. 20. man doth not execute the righteousnes of God which euery one that inflicteth any punishment vpon an other ought to doe When Num. 20. 10. the troublesome Israelites had driuen Moses that meeke seruant of God into a passion by vexing of his spirit euen he for Ps 106. 33. the time was not in case so much as to reprehend them in that manner as became him but spake vnaduisedly with his lippes both in rating of them and neglecting to sanctifie the Lord. And yeeld that Dauid might warrantably haue proceeded against 1. Sam. 25. Naball for his vnthankfull churlish insolent and contemptible behauiour yet what worke would he haue made in his rage when for one mans fault he was resolued to murther a whole familie First a man in his distemper can hardly keepe measure in Reasons 1 punishing as the example last produced doth witnesse but shall by the sore streame of his anger be carried to the practise of violence beyond all bonds of moderation Secondly being in that sort moued and kindled with ire the feruour and heate of his choller will so fire his tongue that no graue and coole expostulations and admonitions which put life into corrections and cause them to worke can be deliuered by it Thirdly wrath and immoderate anger disfigure the face of a man making his eyes and browes and all his visage to looke fierce and ill fauoured and discouereth also the impotencie of his affections and so he that is smitten notwithstanding that he be afraid of him will yet by the sight of these great infirmities be brought to condemne and despise him Instruction not to be suddaine and hastie to strike our vnderlings Vse vpon the first apprehension of a fault committed lest we giue cause to our selues to smite our owne hearts afterwards with sorrow and shame for our rashnes They that be so swift to fight be commonly as slowe to examine the cause or to pittie the offendor and pray for him or to conceiue hatred of the sinne or to deliberate in what manner they may best
then sometimes biting but yet it is a season meete for plowing which because the aire is nipping and sharp he letteth alone by which manner of speech is meant that a small matter will easily stay an idle person from following his calling Wherefore he shall begge shall be driuen to seeke reliefe at other mens hands in Sommer in haruest when his neighbours that tooke paines in due time are reaping of their commodities and inioy plenty which will be the greater eye-sore and harts-griefe vnto him because it is in the nature of sluggards to be enuious and haue nothing he sheweth the cause of his begging namely penury and neede when all his substance is consumed and sometimes it falleth out also by Gods righteous prouidence to be the successe of his begging that no man shall be moued with compassion towardes him to minister any or at least sufficient foode or apparell vnto him ¶ Light occasions will hinder carelesse men from the doing of Doct. 1 necessary duties It was said in the former Chapter vers 24. that it was more then the slouthfull was willing to doe to plucke his hand out of his bosome and put it to his mouth againe ¶ Wherefore he shall begge c. He that will take his ease when Doct. 2 he ought not shall feele misery when he would not Vers 5. The counsaile in the hart of a man is like deepe waters but a man of vnderstanding will draw it out THe counsaile in the hart of a man the secret intent of his minde and purpose of his hart which is like deepe Waters is by some diuers times so cunningly hidden closely concealed in the secret corners and bottome of the soule that it is a hard matter to sound or perceiue the same But a man of vnderstanding will draw it out he that is indued with wisdome and discretion will discouer and apprehend what practises are in hand and what matters are like to be attempted So it commeth to passe often but not alwaies nor necessarily because good men are not seldome circumuented by the wiles and crafty deuises of the wicked ¶ Malicious men haue further reaches and plots in their heads Doct. 1 then the world knoweth of Be a valiant Sonne in law saith Saul to Dauid and fight the Lordes battailes and I will giue thee my Daughter to Wife but Saul thought saith the Text my hand shall not be vpon him but the 1. Sam. 18. vers 17. 25. hands of the Philistines shall be vpon him And againe I desire no dowry for my Daughter saith he but an hundreth fore-skins of the Philistines to be auenged on the Kinges enimies but what moued him to offer such great kindnes vnto Dauid Why Saul thought saith the holy Ghost to make Dauid fall into the handes of the Philistines When Abshalom had a minde to raise a rebellion at Hebron and to conspire against the State and life of the King his owne Father what pretence had he of going thither and drawing company vnto him He had forsooth a vow to be performed 2. Sam. 15. v. 7. at Hebron and that with as much deuotion and great solemnity as might be When Herode had a full resolution to goe to Bethlehem that he might murther Iesus Christ he desireth to be informed of the wisemen where he might be sure to Math. 2. vers 8. finde him to the end that he might repaire to the place and worship him First corrupt nature hath poysoned the harts of all men vnregenerate Reas 1 with guile and subtlety in such sort as that the Prophet maketh a grieuous complaint thereof saying The hart is deceitfull Ier. 17. vers 9. and wicked aboue all thinges who can know it Neither are Gods owne people no not the best of them free from that venome of hidden craft lurking secretly in their soules whereby themselues are many times beguiled Did Dauid once dreame or had the least doubt that he should be so farre carryed away with wanton lookes and wicked lusts as thereby to fall into so foule adultery and murder And would Peter beleeue though Christ did speake it that there would be found such cowardise in him that he should forsake and for-sweare his owne Master whome he bragged so much that he would stand to so manfully and dye with Secondly malice doth alwaies beare craft and false-hood with it making semblance of one thing and minding an other neuer hauing keener purposes with edges of swordes then when they giue sweetest speeches with smoothnesse of oyle Ioab would imbrace Abner and Amasa when he intended to slay them and Iudas would needes kisse our Sauiour Christ when his purpose was to betray him Thirdly Sathan doth inspire and learne them his skill of deceit because they are in hand with his worke of mischiefe By the same meanes wherby he proceedeth and seemeth to prosper in his owne hellish attempts he informeth them to manage theirs Instruction to shake off this sinne of guile and dissimulation Vse and let our harts be apert and single though not indiscreet and too simple For two extremities are with great heedefulnesse to be auoided that we neither be deceiuers nor negligently suffer our selues to be deceiued that we be not like greene quagmires to intice others into our daunger nor like seely Birds for a baite to cast our selues into other mens nets It is not alwaies safe to wade in still waters which runne softly because they often proue very deepe neither is it wisdome to trust to faire shewes of faithfulnesse because they are found diuers times to be deceitfull It was a barbarous treachery of Ishmael the Sonne of Nethaniah so fraudulently to surprize and massacre that charitable Gedaliah and his company who little suspected any perill from him and Ier. 41. v. 1. 2. it was too much security of Gedaliah not to mistrust Ishmael especially being forewarned by Iohanan of the practise in hand and the purpose of his comming But a man of vnderstanding c. There be none so crafty but Doct. 2 others may be as wise to sift them Fishes by long lines or nets are drawne from the bottome of Riuers and Marriners with their plummets vse to sound the depth of the Sea it selfe and no mans hart is vtterly bottomeles though it be farre and hard to peirce to the bottome thereof They that preached Christ of enuy would not tell the people Phil. 1. vers 15. what was the motiue of their preaching and yet Paul was able to discouer it And they that heard Ezechiel so negligently without conscience of obeying professed not their worldly affections Ezech. 33. v. 31. that their harts went after their couetousnesse for they came to him as people vsed to come they sate before him they heard his wordes and praised his sermons yet Ezechiel could conuince them of hypocrisie First the Lord himselfe knoweth all their intents thoughts Reas 1 and imaginations and who shall inioyne him to keepe their counsailes and not
defence and saluation to our selues is that which we must seeke for and pray as our Matth. 5. v. 44 Sauiour both did and taught that our enimies may rather be pardoned then punished Now these wordes are added to the former both as a reason thereof and an answere to an obiection that might be vrged or at least conceiued against the Precept in the first clause If I reuenge not wronges I shall be vndone with wrongs euery man will boldly treade vpon me Nay saith he there is no such perill the Lord will take the cause into his hand and helpe thee and though it be not so apparant at first yet thou shalt perceiue it at last that he is thy protectour it being his office to defend the innocent and oppressed And wheras it is said that he will saue such as waite vpon him it is not so to be vnderstood that he will alwaies deliuer them that are wronged from their present molestations and troubles that the aduersary shall be compelled to surcease his practises for many are vexed and pursued as long as they liue and yet depend vpon God with saith and patience but though they continue in afflictions till their death yet herein they finde him true of his promise that he maketh them ouer-come their enimies and aduersities and are victorious by faith and patience and thereby obtaine eternall saluation to the which the children of God ought principally to aspire ¶ All kinde of reuenge is vnlawfull for Christians Doct. 1 The law and the Gospell Moses Christ and the Apostles consent together in the forbidding of it and in many places prohibite it As in Leuiticus Thou shalt not auenge nor be mindfull Leuit. 19. v. 18. of wrong against the children of thy people but shalt loue thy neighbour as thy selfe So in Matthew Yee haue heard that it hath Matth. 5. 38 39. beene saied an eye for an eye and a tooth for a tooth but I say vnto you resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also c. that is rather vndergoe a second iniury then with a reuenging hand requite the first And this is the sense of that place which at the first sight seemeth otherwise for the Lord would not haue vs when we haue sustayned any wrong to pull an other vpon our selues sithence it is a sinne not to take heede of an iniury fore-seene when it may be preuented â—â—r Christ himselfe and after him Paul when they were strooken vpon one cheeke did not turne the other but did greatly finde fault with and complaine of the violence that was offered vnto them So in the Epistle to the Romans Recompence to no man Rom. 13. 17. 19. euill for euill Dearely beloued auenge not your selues but giue place for it is written Vengeance is mine I will repay saith the Lord. First it is an vsurpation of Gods office as the Text last alleaged Reas 1 doth testifie and an intrusion into his place the trespasses against men are sinnes against him and he is most offended therby he alone knoweth the greatnesse of the iniury as beholding all the circumstances and piercing into the most hidden and secret thoughts of the hart that he may render them a proportionable recompence and he only hath an absolute power to reuenge in such manner and measure as he shall know to be right and expedient and therefore he hath reserued that as a prerogatiue peculiar to himselfe So that he which will vndertake to be a reuenger doth take vpon him to be a God and attempteth to thrust the Lord out of his Imperiall Throne Secondly it is a wrong to the party on whome it is executed for albeit a wrong doer deserue iustly iudgments at Gods hand yet there is no commission giuen to them that be wronged to take reuenge vpon him with their owne handes The Magistrate indeede is the Minister and Substitute of the Lord appointed to inflict punishment in his name vpon vnrighteous persons and for this purpose is armed with strength and authority that with a stayed minde he should consider the qualitie of their offences and without any troublous passion represse the boldnes of those which are hurtfull one to an other It is pernicious to the reuenger himselfe who receiueth much more harme thereby then he can possibly doe to his aduersary for he is sure to hurt his owne soule and to wound himselfe inwardly whereas all that he can doe against the other is but vpon his body or estate or that which tendeth to some inconuenience outwardly and often it commeth to passe that euen that way also himselfe hath the worst and increaseth the hurt which he formerly receiued Sometimes not bearing wordes he is driuen to sustaine both blowes and woundes sometimes not sitting downe by a smaller losse he is compelled to depart 〈◊〉 greater summes sometimes not putting vp a little disgrace he is made to take a shamefull foyle Vse 1 Instruction to beare iniuries patiently and according as our Text in hand doth both counsaile and command vs to commit our causes to him that iudgeth righteously and will not permit any of his to be endamaged by their confidence reposed in him he will surely heare them and helpe them and recompence all their sufferings with comfort and blessings Thus doing a man shall make his cause and not marre it he shall get the aduantage of his enimy and not lose it Dauid knew this to be the safest way for his preseruation and therefore accordingly followed it They that seeke after my life saith he lay snares and they that Psal 38. 12. 13. goe about to doe me euill talke wicked thinges and imagine decent continually But I as a deafe man heard not and am as a dumbe man which openeth not his mouth Thus am I as a man that heareth not and in whose mouth there are no reproofes For on thee ô Lord doe I waite thou wilt heare me my Lord my God And our Sauiour Iesus Christ did not only practise the same as the best remedy against his owne persecutions and troubles but as S. Peter witnesseth Left vs an example also that we should follow 1. Pet. 2. 21. 23. his steppes Who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously Reproofe of fierce men which haue impotent affections though they thinke them manly that are not able to put vp the least offence that is or seemeth to be offered vnto them no not an vnkinde word no not a word that soundeth not to their liking how friendly so euer it be meant For whence doth this proceede but from weakenesse as all passion and distemper is the imbecillity and feeblenesse of the hart But with these Duells challengers and quarrellers it is valour fortitude and magnanimity it is their boldnesse to be vnnatural to shedde the bloud of their brother and diuers times of their dearest friend