goats-skinnes being destitute afflicted tormēted wandring in the wildernesses mountaines Hebr. 11. 37. and dennes and caues of the earth how could any be much poorer and yet no worldling was so good for the Scripture testifieth that the world was not worthie of them First integritie and goodnes doe so farre surpasse all earthlie Reas 1 possessions in worth and value as that they are scarce fit to be named together in one day by way of comparison Secondly the godlie by his graces though neuer so meane is much more profitable to the places where hee conuerseth then the wicked though neuer so mightie the one doeth good and either keepeth off curses or procureth the remouall of them and the other worketh mischiefe and draweth downe iudgements vpon a people and causeth a continuance thereof Thirdlie the condition of the persons themselues is verie vnequall by our Sauiours owne sentence especiallie in regard of that which they shall finde for their eternall state hereafter Blessed be the poore saith hee for yours is the kingdome of God Luk. 6. 20. but woe be to you that are rich for you haue receiued your consolation Blessed are yee that hunger now for ye shal be satisfied but woe be to you that are full for ye shall hunger Blessed are ye that weepe now for ye shall laugh but woe be to you that now laugh for ye shall waile and weepe Instruction to be most prouident in gaining that which will Vse be most profitable to further our preferment If vpright walking will giue vs a precedencie in the sight of God and hearts of good men before them that abound in substance are barren of sanctification it is labour best bestowed rather to treasure vp spirituall vertues then to heape vp carnall commodities rather to prouide for the soule as did poore Lazarus then to pamper vp the flesh as did the rich Epicure Now the state of the one is knowne to be blessed when the time was when he seemed very miserable now the case of the other is found to be fearfull though once he was thought to be most fortunate Reproofe of them that despise the poore because they reckon them so base and contemptible and magnifie the rich because they esteeme them so excellent and honorable So dealt they in the Apostles time as Saint Iames conuinceth them they gaue all entertainment to the wealthie though they were persecutors and blasphemers by offering despite to the needy though they were Gods owne sonnes and heyres of his kingdome And it is an ordinarie thing in all questions and discourses and that which the holie Ghost reprehendeth that the wisedome of the poore is despised and his wordes are not heard but the sayings of the rich how friuolous and foolish and false soeuer they bee are made authenticke and their actions though neuer so vnlawfull doe carrie authoritie with them are made warrantable or necessarie precedents for imitation Who may contradict when the testimonie of your betters is alleadged for proofe who may dislike when the example of the best is brought for practise And who are these betters they that haue more money and lesse honestie then their neighbours And who are these best in the house best in the Towne best in the Countrey they that haue the best liuings though diuers of them liue most leaudlie Verse 2. Both the minde without knowledge is not good and hee that hasteneth with his feete sinneth TWo vices are here matched together and reprooued together as dangerous and hurtfull wherof the one is cause of the other which are ignorance and rashnes Concerning the former it is saide that without knowledge where the sound knowledge of Gods holie will is contemned or neglected the minde is not good the man is not good For a part is put for the whole whatsoeuer shewes hee maketh of faithfulnesse within all is but deceiueable his soule as the originall Text hath it is destitute of goodnes and then what is there in him or proceedeth from him that may be called good And hee that hasteneth with his feete sinneth The latter is described by a similitude from him that should headilie runne on blind-folded and hood-wincked in a perilous way that he neither knoweth nor euer saw as such a one is in daunger to dash against stumbling blockes or to fall into quick-sands quagmires mine-pittes brookes or ditches So hee that vnaduisedly and without deliberation attempteth and executeth matters of moment and importance cannot auoyd errours and inconueniences yea sinnes transgressions ¶ An heart altogether ignorant is altogether corrupt and sinfull Doct. 1 See Chap. 9. vers 10. Doct. 2. ¶ And he that hastneth c. Whatsoeuer is rashly done is ill done Doct. 2 Wee haue a prouerbe That it is good to looke before one leape which holdeth euer true in this case that wee now deale in for manie are soone plunged ouer head and eares in miserie or faultinesse through want of foresight in their affaires Euen when good men would be suddaine in their words or actions and remisse to seeke or take direction haue bene found to swarue farre from the right way And Ioshua and the Elders in accepting the tale of the Gibeonites Eli in condemning Hanna of drunkennes Dauid in crediting Ziba against Mephibosheth and Iehoshaphat in ioyning twise with the Kings of Israel It was saide before in the fifteenth Chapter that without Prou. 15. 22. counsell thoughts come to naught but in the multitude of counsellers there is stedfastnes Verse 3. The foolishnes of a man ouerthroweth his way and his heart fretteth against the Lord. TH foolishnes of a man the sinfulnes and vngodly behauiour of the wicked ouerthroweth his way draweth crosses and iudgements vpon him causeth him to haue ill successe his heart fretteth against the Lord though his tongue do not openly blaspheme yet his heart doth secretly murmure against God as if hee were vniustly the cause of his calamities Neither doth he this directly alwaies imbittereth himselfe against the person of the Lord but scorneth at his hand accuseth his proceedings vnder the name of chance il luck bad fortune many times religion is exclaimed vpon profession quarrelled at especially if religious professours dislike of his irreligious profanenes do thriue and prosper when he is plagued and punished ¶ Euery mans hurt doth growe for his owne sinne and folly Doct. 1 See chapter 11. 3. ¶ And his hurt or afflictions often make many wicked men Doct. 2 the worse That cursed Caine may be produced for an example hereof who being conuicted of the Lord himselfe of that cruell and vnnaturall murther did no way submit or humble himselfe vnto him nor craued fauour at his hands but onely excepted against the seueritie of the sentence that his punishment Gen. 4. 13. was greater then he could beare And what a wholesome conclusion made that impious miscreant in the booke of kings when in that extreame famine he said Behold
only seeke their owne vaine-glory or commodity in seeming to labour for Gods glory and praise and so dedicate his seruices to pride lust and worldlinesse Neither may vnstable persons be spared here from a iust rebuke such hauing entred into a good way of piety and religion doe either reuolt and giue vp all the exercise and profession thereof which is a most fearefull and dangerous estate or else retaine the same vncertainly by fits and starts without any constancy therein Doe they dreame that Godlinesse is like an alley in a garden or a gallery in an house to walke forwards and to returne backe in for pleasure and not a voiage for trauaile to be proceeded in till they come to heauen If they will serue God but at sometimes they must be reputed righteous but at sometimes and he that remaineth not alwaies righteous hath neuer yet attained to be righteous at all ¶ Blessed shall his children c. Faithfull parents haue no cause Doct. 2 to dread the estate of their children after their decease Themselues are righteous as here the wisdome of God doth directly pronounce them and the generation of the righteous shal Psal 112. vers 2. be blessed as besides this present Text diuers other places of Scriptures doe euidently testifie If the Lord reckon them for theirs as he will if they be his he wil also for their sakes through Christ and in his owne loue prouide sufficiently for them If otherwise especially if they are nothing guilty of their sinnes by misgouernment or neglect of prayers for them what haue they to doe to enter into Gods iudgments and to disquiet their harts about the punishments which he hath hereafter to inflict vpon his rebellious enimies and the aduersaries of his people See Chap. 13. 22. Vers 8. A King that sitteth on the Throne of iudgement chaseth away euery one that is euill A King The supreme Magistrate principally and others also of great authority sitting vpon the Throne of iustice executing his office faithfully chaseth away euery euill one affrighteth lewde malefactors and either cutteth them off or otherwise punisheth them or they amend their waies or flye out of his iurisdiction or at the least from his presence with his eyes by looking into causes and taking knowledge of offences whether it be by sight or hearing and therewith also he daunteth the wicked that appeare before him his lookes and countenance being terrible vnto them ¶ A vigilant ruler is a restraint and terrour to vicious persons Doct. It doth euidently appeare by all circumstances touching Iobs life that he was not a man giuen to be so sterne and austere but that honest men might finde good contentment in his company for the eare that heard him speake did blesse him and the eye that sawe him gaue witnesse to him he deliuered the poore that cryed and the fatherlesse and him that had none to helpe him the blessing of such as were ready to perish came vpon him and he caused the Widowes hart to reioyce he was the eyes to the blinde and the Iob. 29. v. 11. 12. feete to the lame and a Father to the poore yet disordered young men durst not indure the sight of him they hidde themselues from his presence And such was the seuerity of his gouernement against Vers 8. vagabonds and vile persons that they were compelled to flee into the darke desolate and wast wildernesse They were chased Iob. 30. v. 3. 5. 6. forth from among men they shouted at them as at a Theefe Therefore they dwelt in the clifts of Riuers in the holes of the earth and Rockes Neither was this his sharp proceeding only against those that were young and wanted wisdome or such as were beggarly and wanted power but he brake the iawes of the vnrighteous Chap. 29. 17. of what estate soeuer and pluckt the pray out off his teeth First he is armed with Gods authority whose substitute he Reas 1 is and by him established in his place and therefore the Maiesty of his glory shineth forth in the execution of iustice Secondly the Lord hath set him vp and put the sword into his hand for the punishment of euill doers and the praise of them 1. Pet. 2. v. 14. that doe well he is the Minister of God to take vengeance on them Rom. 13. vers 5. that doe euill Thirdly a guilty hart maketh men timerous and ready alwaies to tremble but especially before him who is to sift them and to call them to account for their misse-behauiour Instruction to subiects and inferiours that if they would stand Vse before their Gouernours and neither be driuen to runne away from or be punished by them let them stand against their owne corruptions that they staine not their liues with lewde conuersation so shal they finde the Magistracy comfortable vnto them and not terrible like milde showers of raine to refresh them and not tempestuous stormes to affright them as a shield for their defence and safety and not a sword for their ruine and destruction And in the next place let Commanders and men of Authority be exhorted to watch ouer those which are committed vnto them personally and with their owne eyes as much as they may for the suppression of vice and aduauncement of vertue and not leaue all thinges to vnder Officers which vnderhand many times deale very corruptly And this the Lord expecteth at their handes that as himselfe is vnpartiall and respecteth no mans person in his iudgements but euery man speedeth according to the equity of his cause and not the quality of his estate such should they be and deale in theirs defending the innocency of the meanest and doing them right and censuring the wickednesse of the mightiest and making them tast of iustice which is indeede to chase away all the euill with their eyes Reproofe of many in high places that eye the best and most harmelesse people in malice to picke quarrels and seeke aduantages against them and set their eyes vpon the worst and most dissolute persons in way of liking to giue countenance vnto them This is commonly to be seene and greatly to be lamented in many great families and places of iustice aswell in this Nation as in most Kingdomes and Prouinces through all the world They which should driue away all theeuish drunken blasphemous contemptuous and quarrellous persons out of the Country doe suffer them to roost and make their nests in their owne houses and feede diuers of them at their owne tables and because they can game play iest and make sports vse them as their familiar companions And hence it is that such flockes and flights and swarmes of malefactours doe daily breede and pester so many Townes and Cities and parts of this Kingdome And adde hereunto that sometimes Magistrates eares inchanted with flattery or feare of others greater then themselues perswade the eie either to winke or else to looke on the other side or the eyes are so
beneath in the earth Thine eyes did see mee when I was without forme for in thy booke were all thinges written which in continuance were fashioned when there was none of them before Vers 13. Loue not sleepe least thou come vnto pouerty open thine eyes and thou shalt be satisfied with bread LOue not sleepe Though God graunt thee liberty to take thy rest and to refresh thy weary body with sleepe yet loue it not delight not too much in it giue not thy selfe vnto it nor vse it excessiuely nor otherwise giue ouer thy selfe to slouthfulnesse for vnder immoderate sleepe which is one exercise thereof he comprehendeth all the rest least thou come to pouerty this he alleageth as a reason why he would not haue men to be too sleepy and slouthfull because such idlenesse begetteth and bringeth forth beggary Open thine eyes be watchfull and diligently apply thy businesse in thy calling for many are too wakefull for playes and cardes and dice and dauncing and drinking and other disorders and thou shalt be satisfied with bread it shall goe well with thee and by thine honest labours and industry thou shalt possesse if not aboundance of all thinges needefull for thine estate yet enough and so much as thou shalt be content with and by Gods blessing finde very sufficient ¶ The abuse of lawfull thinges is vnlawfull and hurtfull Moderate Doct. sleepe is needfull the word of God alloweth it the Lord himselfe bestoweth it the nature of man requireth it but to delight in it to exceede in it to fall into it too often or to continue in it too long this is sinnefull this is daungerous this ingendreth corruptions in the hart this doth breede annoyances to the body and this doth worke the ruine to the estate The impediments whereby the guests were stayed from the great supper in the Gospel were affaires not sinnefull and euill in their owne nature to buy Oxen to purchase Farmes to marry Wiues is no where forbidden in the Scriptures and yet when they affected those earthly commodities more then they delighted in Gods heauenly banquet and chose rather in a worldly manner to be dealing with them then in a religious manner to be refreshed Luk. 14. with that they shewed themselues vnthankefull to the Lord and more iniurious to their owne soules though they neither stole the Oxen nor tooke the Farmes by violence nor committed Fornication And who can deny eating drinking marrying wiues and giuing in marriage buying selling planting and building to be thinges in themselues allowable yea profitable yea necessary for euery mans life for publike society and for the general good of mankinde And yet when the old world would drowne it selfe in them it was by Gods righteous iudgement drowned also for them and for the same causes among others Luk. 17. v. 26. 27 was Sodome destroyed and by the like shall destruction take occasion to come sodainly on the wicked at the end of the world before the resurrection First sinne hideth it selfe more closely in the practise of things Reas 1 not simply euil then in grosse offences and therefore with greater cunning beguileth men and consequently draweth many more into the snares thereof then fall into open wickednesse There are not so many theeues as couetous worldlings there are not so many adulterers as doe abuse and peruert marriage there are not so many drunkards as such which drinke much more then neede requireth or for lawfull delight may be permitted Secondly when men are fallen into sinnes of this nature it is more difficult to get out of them and come to repentance their harts are not so pressed with the burden of them the world cryeth not out shame vpon them their brethren be not so ready to reproue them their tongues finde matter to make defence of them they haue the company of the most to walke in the same way with them Instruction to be wary and watchfull in all our waies to keep Vse 1 a mediocrity to shunne the extreames As in our vocations to be neither remisse nor yet too seuere taske-masters ouer our selues for the oppressing of our mindes or bodies And for our estates to be neither negligent nor ouer greedy and vnsatiable And the same rule is to be obserued in our apparell in our repasts in all our delights and in euery thing that we deale in It is a golden precept which S. Paul giueth in one of his Epistles requiring that they which haue Wiues be as though they had none 1. Cor. 7. 29. 30. and they that weepe as though they wept not and they that reioyce as though they reioyced not and they that buy as though they possessed not and they that vse this world as though they vsed it not Confutation of them that thinke the lawfulnesse of any matter will beare them out and giue the warrant to act the same in the corruptest manner They hold it sufficient to iustifie their action if the thing may at all be done if proofe may be brought of the same practise though with different circumstances if euer any other haue wel performed it how absurdly soeuer themselues peruert it And therefore many will make themselues drudges to the world because it is a duty to be diligent in their callings many will grow to be fierce and violent because it is good to be feruent and zealous many will make sports and pastimes their continuall occupations because it is meete sometimes to vse recreations Vers 14. It is naught it is naught saith the buyer but when he is gone apart he boasteth IT is naught it is naught Albeit the ware cheapened be good and well worth the price demaunded by the seller yet the couetous buyer to the end he may get it better cheape whiles he is bidding mony for it dispraiseth it to the vttermost but when he is gone apart he boasteth after he hath bought the thing and behind the sellers backe he praiseth his bargaine both for the goodnesse of the commodity and for the good peny-worth which he had therein And hereby in like manner the disposition and behauiour of the seller is to be vnderstood which is as forwards to extoll and set out that which is badde as the other to finde fault with that which is good For if they be both false and wicked as this testimony concerneth none other they will depart with their owne with no more truth and equity then they seeke to come by an other mans and the Lord doth asmuch looke into and loath the iniustice of the one as of the other ¶ The Lord doth take notice of all the behauiour of men in Doct. their trafficking one with an other In this place he marketh and reporteth what speech passes betweene them while they are together and what they say of their bargaine after they are departed asunder In Hosea he obserueth and relateth what practises they vse to beguile one the other and with what affections also they doe it saying He is a
sinning the more greater a sinner he is Verse XXIX Doct. Though wicked men deride the words of God yet they cannot escape the execution of them CHAP. 20. VERSE I. Doct. THey that giue themselues to drunkennesse doe cast themselues into many mischiefes Verse III. Doct. It is a laudable vertue to be of a quiet disposition and to auoid contentions Verse IIII. Doct. 1. Light occasions will hinder carelesse men from the doing of necessary duties Doct. 2. He that will take his ease when he ought not shall feele misery when he would not Verse V. Doct. 1. Malicious men haue further reaches and plots in their heads then the world knoweth of Doct. 2. There be none so crafty but others may be as wise to sift them Verse VI. Doct. The best works of vnfaithfull men be of no value with God Verse VII Doct. 1. Whosoeuer is sincere honest the same is also righteous Doct. 2. Faithfull Parents haue no cause to dread the state of their children after their decease Verse VIII Doct. A vigilant Ruler is a restraint and terrour to vicious persons Verse IX Doct. The best shall haue corruptions and sinnes cleauing to them so long as they liue Verse XI Doct. It concerneth the young as well as the olde to be religious and to liue vertuously Verse XII Doct. Our members and senses are the workmanship and gift of God Verse XIII Doct. The abuse of lawfull things is vnlawfull hurtfull Verse XIIII Doct. 1. The Lord doth take notice of all the behauiour of men in their trafficking one with another Doct. 2. Carnall men direct not their tongues so much to speake truth as to seeke their owne aduantage Verse XVI Doct. They that rashly cast themselues into debt are not so fauorably to be dealt with as they that fall there-into through necessitie Verse XVII Doct. 1. Nothing is so pleasant to the wicked as that which is most hurtfull Doct. 2. Though iniquity and wickednesse yeeld pleasuree at the beginning yet they will put men to paine in the end Verse XVIII Doct. 1. A mans wisedome serueth him for best vse when hee will not rest vpon it alone but be holpen by the counsell of others Doct. 2. Wisedome and counsell are as needefull and auaileable for warre as strength and power Ver. XIX Doct. 1. It is good wisedome not to trust a slanderer or tell-tale with thy secrets Doct. 2. Both consultation and conuersation with flatterers is to be auoided Verse XX. Doct. Rebellious children and such as vilifie their Parents are subiect to some not able mischiefe and punishment Verse XXII Doct. All kinde of reuenge is vnlawfull for Christians Verse XXIIII Doct. God hath a prouident hand in the disposing of all mens waies Verse XXV Doct. Sacriligeous persons cannot long prosper Verse XXVI Doct. It is no cruelty for the Magistrates sharply to punish lewde and disordered persons Verse XXVII Doct. 1. That onely is to be esteemed a life which is sanctified with grace Doct. 2. Where God worketh grace he also giueth knowledge and vnderstanding Verse XXVIII Doct. The best way for Princes to confirme and strengthen themselues is to be good to their subiects Verse XXIX Doct. God doth adorne men with seuerall gifts according to the diuersity of their conditions Verse XXX Doct. Seuere corrections are sometimes to be vsed as good medicines against great sinnes AN EXPOSITION OF THE EIGHTEENTH CHAPTER OF THE PROVERBS CHAPTER XVIII Verse 1. For his desire a man will seeke separating himselfe and deale in euery matter FOr his desire a man will seeke Euery man will applie his minde and indeuour to get that which hee affecteth separating himselfe auoiding all the lets impediments which are like to crosse his desire and will deale in euery matter hee will attempt all such courses as may serue for the accomplishment of his purpose ¶ Whatsoeuer anie man best loueth that he will with greatest Doct. diligence and prouidence labour for That which the heart most wisheth whether it be good or bad the tongue hand and head with all the other members are ready to procure Ieremie complained of the wicked which delighted in wickednesse that they gaue themselues to fraude Ier. 9. 5. and falshood and tooke great paines to do wickedly And Esay commendeth the godly which set their mindes on godlinesse that with their soules they desired the Lord in the night and therefore with their spirits within them they would seek him in the morning When Achab had apprehended an hope of glorie and wealth to be wonne at Ramoth in Gilead he presently casteth about how to come by it and then he soliciteth Iehosaphat to beare him companie and then he appointeth his flattering prophets to giue him incouragement and then he scorned at Micaiah that foretold the perill and then he goeth on obstinately rather then resolutely to trie the successe And Dauids principall care was to please the Lord and to procure comfort to his owne soule and therefore he resolued for that purpose to walke in the lawes of the Lord and to banish from him all corrupt and pernicious companions Away saith he ye wicked for I will keepe the commandements of my God In which examples aswell of the one as of the other our text is verified though in contrarie manner For both these kings were inflamed with contrarie desires the one of his owne glorie the other of the Lords both of them separated themselues the one from good counsell the other from bad both of them practised that which they deemed best for their turnes the one contempt against Gods word the other obedience to it Reasons 1 First it is the nature of loue to make men industrious and painefull to compasse that which they couet for the satisfying of their wills as appeareth by generall experience Secondly they that be good and delight in goodnes shall be assisted and directed by Gods holie spirit in godly proceedings and they that be sinfull and take pleasure in sinne shall be driuen forwards and prompted by the suggestions of Sathan in mischieuous practises Vse 3 Confutation of the colourable glosses whereby innumerable guilefull professours illude their owne soules and deceiue the opinion of others They thinke themselues zealous for the truth and desirous of saluation but are idle and take no paines to purchase grace they are barren and bring not forth the fruits of loue they are carelesse and flie not from the baites of sinne The leaudest companions are as acceptable to them as the honestest Christians the most infectious speeches displease them no more then the wholesomest instructions they are as well contented to be present where the wickedest practises are plaied as where the godliest seruices are performed If the seate of loue were in the mouth and not in the heart if saying in word were sufficient to declare a sound affection without shewing the same indeed we might beleeue such men that they had vpright desire for none are more forward to brag and boast
thereof then they but sithens they faile of seeking and separating and exercising which should make them manifest they must pardon vs though we conceiue not so well of them when we see no better testimonie of pietie in them Verse 2. A foole is not delighted with knowledge but in discouering his owne heart A Foole a wicked person destitute of grace and wisedome and yet highly conceited thereof hath no delight in vnderstanding is not desirous to be truely wise and therefore regardeth as little the meanes whereby he may attaine to wisedome but in discouering his owne heart in shewing by word and deed that follie and naughtines which proceedeth out of his corrupt and wretched heart nothing doth satisfie him but that which is agreeable to his humours ¶ It is the note of a sinfull man to be possessed with selfe-liking Doct. and wilfulnes in his owne waies Of all men whom the prophets had to deale with they most complaine of those that were of this disposition and no man was more troubled with them as it seemeth than Ieremie When in the name of the Lord he willed them to inquire of the old way which is the good way and walke therein and they should finde rest to their soules they said they would not walke therein When he bid them take heede to the sound of the trumpet that is the word of Ier. 6. 16. 17. God by his messengers they said they would not take heed When he admonished them to returne euery one from his euill way and make their waies and their workes good they said desperately surely we will walke after our owne imaginations and doe euery man after the Ier. 18. 12. 13. stubbornnes of his wicked heart And was that good dealing with him in Aegipt when they told him expressely that the word which he had spoken in the name of the Lord they would not heare it Ier. 44. 16. 17. of him but would doe whatsoeuer thing went out of their owne mouth First carnall reason and worldly wisedome are of great force Reasons 1 and estimation with them and these are enmitie to the counsels of God and the counsels of God are foolishnes to them Secondly the lusts of the flesh doe rule and raigne in their soules and members they are wholy led with sensualitie and what can they relish which sauoureth of the spirit and what will not delight them that is sinfull and sensuall Thirdly pride continually aboundeth in their hearts they are toppe-full thereof and ouerflowen with it so that all good counsell giuen vnto them they reiect as contemptible but their owne wills and deuises they follow as diuine and admirable Their wittes are so fresh their knowledge so deepe their speeches so wise and their actions so well ordered as that nothing is well either done or said or thought of which is contrarie to their courses Instruction not to like of vnderstanding or instruction the Vse 1 worse because so many doe like of it no better for we know that the greatest number doth neuer consist of the wisest men but of the worldliest And what though the whole band of Sathans subiects should with open mouth exclaime and crie out vpon wisedome It is enough for her due praise and our imitation that she is iustified of her owne children Who hath beleeued Matt 11. 19. Isay 53. our report saith the prophet Isay and yet blessed were they that did beleuee it though neuer so fewe and cursed were they that gaue no credit to it although there were many millions of them Conuiction of all peruerse and obstinate persons which be wedded to their willes and of euery one which taketh pleasure in sinne that naughtines hath place in his heart But who told vs what is in their minds and affections what they best loue and like of Shall we be iudges of their consciences They tell vs in word and deed which way their heart is inclined their leaud and licentious exercises bewray and discouer their inward corruptions Who heareth not their tongues say that they are vnchastly minded when their lipps be vsually talking impurely doeth not lust and leaudnesse issue out of their mouths And will not immodest and wanton behauiour and dalliances declare as much to mens eyes Who seeth not a couetous affection shewing forth it selfe by greedie seeking of gaine and commoditie And doeth not ambition and insolencie and garishnes testifie against proud persons to their faces So doe riot vnthriftines and voluptuous liuing perpetually cry out vpon Epicures and bellie-gods Consolation for them that striue to bring their wills in subiection to Gods wisedome and imbrace instruction and as much as they can doe mortifie their inordinate affections the spirit of God inditeth them not of folly but the Lords owne testimonie consequently cleareth them of that contumacious obstinacie whereof the wicked are conuicted Vers 3. When the wicked commeth then commeth contempt and with the vile man reproach WHen the wicked commeth when any man becommeth wicked waxeth sinfull then commeth contempt dishonour and infamie follow fast after him his credit is growing into a consumption how great and many meanes soeuer he hath to vphold it and with the vile man reproach he that is vicious and by ill doing deserueth shame shall be sure to haue shame and reproach his companions if men dare not speake contemptuously to him yet they will talke contemptibly of him or though they should be afraid to censure him in their words yet they will be bold to despise him in their mindes See chap. 11. 2. 13. 18. Vers 4. The words of an excellent mans mouth are as deepe waters the welspring of wisedome is as a flowing riuer THe words the wholesome and fruitfull speeches of an excellent mans mouth vttered by godly men and such as feare the Lord for to them doth the holie Ghost vouchsafe the title of excellencie as when Dauid saith in the Psalms My goodnes extendeth to the Saints that are in the earth and to the excellent And Psal 16. 3. when Salomon saith in this booke The righteous is more excellent then his neighbour They are as deepe waters plentifull and copious such as faile not nor can be drawne drie at anie time The Well-spring of wisedome is like a flowing riuer their hearts feede Prou. 12. 26. their mouthes and thereout wise holie and fruitefull words flowe abundantly as a vehement streame boyleth out of a rich Fountaine See Chapt. 10. 11. Verse 5. To accept of the person of the wicked is not good to ouerthrow the iust man in iudgement TO accept of the person of the wicked to free him from punishment or to shew him fauour in a bad matter for his power parentage kindred friendes witte wealth gifts acquaintance or to regard anie thing in him without the cause is not good but dangerous and hurtfull it will draw downe the iudgements of God vpon those Magistrates or persons whatsoeuer which vse such parcialitie and he speaketh in this
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
shall I know that I may be merry and cheerfull that comfort and gladnes belong to mee When thou findest saluation confirmed to thee by the remission of thy sinnes and grace and sinceritie dwelling within thee Be glad yee righteous Ps 32. 11. 33. 1. saith the Prophet and reioyce in the Lord and be ioyfull all yee that are vpright in heart Reioyce in the Lord ô yee righteous for it becommeth vpright men to be thankefull But as for them that be impious vnrighteous or hypocriticall dissemblers let them weepe and lament for their sinnes and the daunger of their soules for that is the most seemelie exercise which they can performe And if they will not addict themselues vnto it voluntarilie they will in time be driuen vnto it by compulsion Either they must turne their laughter into mourning or God will make them to mourne for their laughter Their mirth and ioy is but momentanie for a short season and better it is neuer to be glad then not to reteine matter of gladnes for euer For that cause among others Salomon doth so basely esteeme of the ioy and iollitie of vaine persons saying Better it is to heare the rebuke of a wiseman then that a man should heare the song of fooles For like the noyse of thornes vnder the pot so is the laughter of the foole this is also vanitie Vse Reproofe of them that being least wise and vertuous are most greedilie giuen to satisfie their desires and appetites though being sometimes solicited they can neuer yet be fullie satisfied Some seeke their commodities so greedilie as though the world were made for nothing else but to be their possession others are climing so fast and labouring so earnestly to growe great that if it were possible they would mount vp to the heauens and touch the skies with their foreheads but they flie with the wings of earthly pride yea rather of hellish ambition An other sort pursue their pleasures and delights so vncessantly as if they were created for no other vse but to serue their recreations for so they would haue their maisters called although improperlie as hawking hunting quaffing scoffing dauncing dycing carding bowling and all manner of vnfruitfull exercises which are manie more then wee can recount yet not one aboue the number of them for which they shal be plagued Their hearts are oppressed with the loue of sinfull delights which take authoritie vpon them and shewe tyrannie to their soules The case standeth with them for voluptuousnes and pleasures as it doth with drunkards and such as haue the dropsie for wine and strong drinke they thirst continuallie after that which turneth to the bane of their braines and whole bodies nothing is so welcome vnto them as that which is most hurtfull for them Who vse to bestowe so much time in these idle actions as they which haue time little enough to bewaile their abhominable wayes wherein they haue walked though manie more yeares should be added to their liues then they haue anie graunt of ¶ Seruants c. All sinners are bond-men and euerie good Doct. 2 man is a Prince No promotion can manumisse the former sort or bring any freedome to them fot hee calleth them seruants still though they be commanders and no depression can debase the other or take away their dignitie from then for he stileth them still by the name of Princes though subiect to seruants And this same writer Saloman by the instinct of the same holie spirit doeth in an other booke so esteeme and speake of either part as heerein this Text Follie saith hee that is vicious persons whome sinne hath infatuated is set in great excellencie and the rich not flowing with earthlie possessions but stored with heauenlie graces is set in the lowe place I haue Eccl. 10. 7. 6. seene seruants on horses and Princes walking as seruants on the ground First the vngodlie haue sinne to their maister as our Sauiour Reasons testifieth saying Whosoeuer committeth sinne that is liueth Iohn 8 34. impenitentlie in the practise thereof is the seruant of sinne And Saint Peter assigneth a cause of this seruitude in that they are 1. Pet 2. 19. ouercome of corruption and of whome soeuer a man is ouercome euen vnto the same is he in bondage Now Sathan also exerciseth dominion where sinne raigneth for one of them is subordinate to the other and hell and damnation challenge a right in the slaues of sinne and Sathan to owne them presentlie and to seize vpon them in time to come by the hand of death and to hold them inthralled from thenceforth for euer Secondlie the godlie are Princes by birth both by their fathers side for they are begotten of God who is the greatest King and by their mothers side for they are borne of the Church who is the noblest Queene and to whom is a promise made for the glorious estate of her issue In steede of thy fathers Ps 45. 16. saith the Lord to her shall thy children bee thou shalt make them Princes through all the earth And as their parentage is honorable so is their patrimony and possessions ample and large they being heires with God and heires annexed with Christ the Ro. 8. 17. Lord and heire of all creatures Wee neede not to discourse of their princelie valure in exploits and victories in conquests and tryumphs They subdue the corruptions of their owne hearts they rule their owne mindes Pro. 16. 32. which is a greater matter then the winning of a Citie They ouercome the world by Faith as S. Iohn declareth the diuell is ouerthrowne 1. Ioh. 5. 5. and vanquished by them so puissant and valorous are they by his power that worketh all in all things for them Instruction that wee preferre not the worst with contempt Vse of the best in regard of outward prerogatiues As it is not meant that bad superiours should be abridged of their precedencie other ciuil preheminences because they are not godlie so it is not meete that good inferiours should be defrauded of good affection reuerent estimation and friendly vsage because they are not wealthy Beware that thou approoue not of the wicked mans behauiour nor admire his prosperous estate sithence his condition is so seruile and contemptible and take heede that thou despise not the poore that is godly nor condemne either the case that he standeth in or the waies that he walketh in forasmuch as his dignitie is so great and glorious Whosoeuer reposeth his owne happines in heauen and not in earth and priceth Gods loue to himselfe aboue the pompe or riches of this life will also giue most preferment in his heart to others that shewe themselues to be citizens of heauen and whom the Lord hath chosen to be rich infaith and heires of the kingdome Iam. 2. 5. which he promised to them that loue him none but fellow-seruants and such as are base borne will honour the drudges and seruants of sinne aboue the
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
as poysoned thy heart yet now that thou art become the scholler of me wisedome and begotten to be my child as being Gods child now desist from that hurtfull and pernicious course cease to heare any more the instruction that pestilent and infectious counsell and doctrine which is deliuered for instructioÌ„ carrieth a shew of truth and wisedome and yet will cause thee to erre from the words of knowledge either peruerting thy minde with erronious opinions or corrupting thy heart with sinfull affections or deprauing thy waies with leaud and wicked behauiour so that either thou shalt not vnderstand the words of knowledge the heauenly doctrines of Gods holy word whereby sound knowledge is obtained or else wilt be inticed to transgresse them ¶ Whosoeuer will proceed constantly in the waies of God Doct. must take heed of seducers Our Sauiour Iesus Christ giuing many picked and choise precepts for true happines in his sermon on the mount and vttering not a word that tended not directly thereunto doth single out this as a matter of no small importance saying Beware of false prophets which come to you in sheepes cloathing but inwardly Mat. 5. 15. are rauening woules And S. Paul doth strictly admonish the Ephesians that they should not be children wauering and carried Eph. 4. 14. about with euery wind of doctrine and by the deceit of men and with craftines whereby they lie in waite to deceiue That the word and spirit of God should be the pilot of their consciences and not suffer their hearts without sterne or ancre to be committed to the subtill blasts of the false Apostles and like men of wisedome and discretion they should keepe their stocke of grace and truth and not like sillie boyes fall to gaming with the cogging corrupt teachers and so lose their patrimonie And S. Peter mingled precepts with promises to the three thousand whom he conuerted together teaching them not onely the way to saluation by faith in Christ but the meanes of perseuerance in the same with due care of themselues and to that end he besought them and exhorted them saying Saue your selues from this froward generation Act. 2. 40. First deceiuers are maruellous cunning and wily in their Reas 1 trade the diuell hath taught them his art and helpeth also in his seruice There is no cause so vile and bad but they by painting and varnishing of it can make it seeme very iust and good neither is there any so equall and right but they by casting the mire of calumniations vpon it can make it looke as though it were wrongfull and naught Their speeches are charmes and inchantments as the Apostle saith O foolish Galathians who hath bewitched you that ye should not obey the truth When Eue would giue eare to Sathan he made her beleeue that the Lord himselfe was not well minded towards her and her husband in restraining them rom eating of any fruit and that he in good will did seeke their welfare in perswading them to take their libertie and breake his commandement Secondly mans nature is subiect to error and his soule very apt to be peruerted flaxe tinder and gunpowder are not more readie for to take fire then our hearts are prone to take infection Reproofe of their temeritie and rashnes which being confident Vse of their owne wittes and stabilitie assure themselues that no fallacious sophismes can beguile their minds nor any alluring perswasions shall moue their hearts and therefore giue libertie to Brownists and Papists and the most perilous enemies of sanctification to discharge all their shot against their naked brests Let them say what they will against the gospell of Christ against the ministerie of God against the ministers of God against the worship of God against the people of God all shall be heard whatsoeuer they say Ob. But themselues are sound and setled in the truth and therefore they are in hope of doing good but not in perill of receiuing hurt Answr This is true if they be sufficiently qualified with gifts fit for such an imployment if they haue a calling thereunto the Lord setting them on worke and if vpon the sight and sense of their owne corruptions they seeke assistance and preseruation from heauen otherwise they are like to worke no better a cure vpon others then an healthy man doth by blowing vpon the diseased nor yet may expect better safetie to themselues then he that is whole getteth from the breath of the infected How many professing hostilitie against poperte haue turned papists by reasoning with papists And how many are declined and fallen to Brownisme by taking vpon them to reduce the Brownists â—he shewers of hurtfull conferences which haue almost extinguished their zeale and drawne them into many euill waies which before they were afraid off Instruction to auoid euill companie as much as we may if we would not haue euill counsell to annoy vs. A companion of fooles shall be made worse saith he in the thirteenth chapter v. 20. where thou maist see more concerning this vse Verse 28. A wicked witnesse mocketh at iudgement and the mouth of the vngodly swalloweth vp iniquitie A Wicked witnesse a witnesse of Belial as it is in the Hebrew text one that the diuell himselfe and his owne wicked disposition subborneth to periure and deale corruptly mocketh at iudgement not onely giueth in false euidence but doth the same of set purpose maliciously and without any fare making no more account eitheir of right causes or of magistrates that are placed to execute iustice or of God himselfe that will punish false witnesses then of a iest or things to be laughed at And the mouth of the vngodly will swallow vp iniquitie This he alleadgeth as a reason of that his vntruth and falsehood in witnes-bearing because he is desperately sinfull and bad in all his behauiour His mouth himselfe vile wretch yet the mouth is mentioned because of the allegorie swalloweth vp iniquitie committeth all villainies with as great delight and pleasure as drunkards doe strong drinke or gluttons delicious meates A wicked person may easily be made a false witnesse Doct. 1 He that is disordered in his ordinarie behauiour will make no bones to giue a false testimonie before the magistrate Iezabel had that in her head to helpe her husband with so soone as euer she knewe the cause of his passionate discontentment and vndertooke forthwith to bring Naboths vineyard to his hand for it seemeth that she had made triall of such mens seruice before that time and therefore writeth to the elders and nobles of Israel prescribing whome they should imploy sonnes of 1. King 2. 10. Belial vnthristie persons dissolute rake-hells and what they should appoint them to say that Naboth did blaspheme God and the king not once making doubt but that such might quickly be prouided and would in that manner be directed and so it fell out accordingly And the hie priests and other aduersaries of Christ knew well that so many leaud
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