and equitie For the auoyding of partialitie wrong strife and murmuring the Israelites are commanded by Moses and ordered by Ioshua to inherit the land of Canaan by lot according to their families Numb 33. 44. to the more saith he ye shall giue more inheritance and to the fewer the lesse inheritance Where the lot shall fall to any man that shal be his according to the tribes of your fathers ye shall inherit When Saul by lot was chosen to be king there was no occasion 1. Saul 10 giuen or taken for ought that we read that any other should stand vp against him to get the place or thinke himselfe vnworthily reiected that he was not chosen And so Act. 1 when the lot for the Apostleship fell on Matthias Barsabas forthwith gaue place vnto him and all the rest acknowledged the election to be from the Lord. First God himselfe hath instituted and appointed it his ordinance Reasons it is and not mans inuention and to this end destinated by him that iustice and concord might be maintained where they are planted and repaired againe where they are violated Secondly the hand of his prouidence hath the direction of it as we haue alreadie seene in the sixtenth chapter The lot is Prou. 16. 33. cast into the lap but the whole disposition thereof is of the Lord. Instruction that we neuer deale with a lot but vpon iust Vse cause when need so requireth and in due manner as is seemely and fit for the exercise thereof Beware that it be not friuolously peruerted to sports and trifles and especially to doe wrong and iniurie as the souldiours did to winne Christ his vesture and Haman in seeking thereby a luckie time to destroy all the Iewes And whosoeuer vpon serious and weightie affaires shal be lawfully occasioned to vse it let them commit the successe to the prouidence of God by praier and submit themselues to his determination with contentment It was found by lot that Acham by transgressing the commandement Ioshua 7. of God concerning the execrable and consecrated things had deserued to die and was accordingly to be punished with death he nothing gainesaied the testimonie of God therein but yeelded himselfe to be an offendour and to suffer the punishment that his offence demerited And so much did Ionah likewise and more then that though the Lord more spared and miraculously preserued him for when the lot conuicted him to be the man Iouah 1. 12. for whose sake that boisterous and dangerous storme was raised himselfe passed sentence of death and drowning vpon himselfe and required the heathen marriners to doe execution Reproofe of them which inuert this good and vsefull ordinance Vse and make it serue for euill and hurtfull purposes as they doe that giue themselues to carding and dyeing Doe they ayme at this that euery one as neare as may be shall haue and hold his owne or doe they not aduenture euery one the losse of his owne vnthriftily to get an other mans though it were his whole patrimonie without due consideration vnrighteously Is this an euen and equall and indifferent forme of making partition And how well they be content to depart with that which the dice doth allot them to lose and how much peace is spred among them and how great contentionâ— are pacified may appeare by their frownings and frettings when their full bagges haue emptied their stomacks into their fellowes pockets yea by their brawling swearing and cursing and many times by their challenges quarrels and combats Verse 19. A brother offended is harder to winne then a strong Citie and their contentions are like the barre of a Pallace A Brother a naturall brother a neare kinsman a kind friend offended alienated by wrongs receiued or imagined to be done vnto him from him whome hee so much affected before is harder to winne then a strong Citie will with more difficultie be brought to firme and vnfained reconciliation then a Citie well defenced can be vanquished and taken And their contentions their strife and suites are like the barre of a Pallace strong and vehement and must with no lesse a doe be pacified whiles their power serueth them to pursue one another then the mightie iron barres whereby the gates of a Castle Fort or great building are shut in and kept safe may be broken or cut in sunder But this is to be vnderstood of vnregenerate and fleshlie men or of Gods seruants so farre as they be carnall and not otherwise for it is a commendation that is giuen to the godlie by Saint Iames that their wisedome which they receiue Iam. 3. 17 from aboue maketh them peaceable gentle and easie to be intreated ¶ The more neerly men are knit together the more grieuous Doct. the breach is when farres doe growe betweene them Their friendship not so much seames-ript as torne in the whole cloth the sinewes of their loue are cut in sunder rather then the skinne of it broken Examples we haue hereof of those that haue bin wicked on both sides as Abimelech and the Shâ—â—â—omâ—â—â—â— Ishâ—osheth and Abner Ahashuerus and Vashâ—â— first Haman afterwards and so in like manner of Abshalom and Amnon Experience also may be seene in such as haue bene vnited with the bands of nature and disioyned by the difference of religions though peraduenture they may both make profession of the same the one in fraude the other in faithfulnes Such were Caine and Abell Esau and Iacob Iacobs elder sonnes before their conuersion and Ioseph How extreamely the worse of these maligned the better euerie man may reade and how implacable the wicked of them were to the godlie till the Lord by grace or prouidence appeased them is euident in the Scriptures First when men be of the same bloud and of a contrarie Reasons 1 spirit and behauiour the enuie groweth the greater and the malice more violent from the vngodlie against the righteous because the goodnes of them that be neere vnto them doth verie much disgrace and condemne their sinfulnes and rebellion And therefore they reuenge it with vnnaturall and barbarous fiercenes sometimes the brother betraying the brother to death and sometimes the father the sonne and sometimes the Mat. 10. 21. children rising against their parents and causing them to die as our Sauiour testifieth Secondlie where there hath bene a great league of kindenes and much loue betweene them there when then they fall to variance their expectations be deceiued and that good opinion and hope that one had of the other then all things are taken in the worst part as Ahashuerus dealt with Haman then the remembrance of all former familiarities curtesies do aggrauate the new risen offences as Dauid did iustly obbraide Achitophel There is no surfeit more dangerous and hurtfull then Ps 55. 13. 14. to haue the stomack annoyed and ouercome of such meates as a man was wont most to like of Instruction to vse our brethren and friends with all good
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
our beds and the feeblest cripple may make as good speed as the swiftest footeman onely let vs not make our hearts lame or our waies vnpasseable by infidelitie vaine confidence or euill conuersation with guiltines of conscience Faith and faithfull behauiour put agilitie into the soule and make passage for it vnto Gods presence without interruption This serueth also to reproue their follie and to conuince them of vnrighteousnes which dare not commit themselues to the name of the Lord for their succour lest it should be battered and beaten downe vpon their heads and therefore flie to such fortresses as are founded meerely vpon their owne fancies How many doe make the flesh their arme for things concerning their bodies and this present life as is the custome of worldlings And how many doe trust in lying vanities as idols the helpe of the dead and praiers to be made for them when themselues are dead in the behalfe of their soules in the life to come as is the practise of papists See this point and other materiall vses thereof in the ninth chapter first verse and third doctrine Verse 11. The substance of the rich man is as it were his strong citie and as a high wall in his imagination IN the former sentence was declared wherein the godly seeke for safetie and finde it and that is in the name of the Lord and in this wherein the wicked especially being wealthy presume of defence but faile of it and that is in their goods and possessions For they seeme a strong citie which no dangers can vanquish and an high wall that no miserie can scale and climbe ouer but all is in their owne imagination and nothing in truth for they are weake and lowe and vtterly void of power against any kind of calamities See chap. 10. 15. Verse 12. Before destruction the heart of a man is haughtie and before glorie goeth lowlinesse BEfore destruction before some grieuous calamitie whereby a man is as it were broken in peeces as the word importeth with mserie sorrow or shame the heart is haughtie the minde is puft vp with selfe-liking and so groweth secure and careles and before glorie goeth lowlines when a man is humble in his owne eyes and thinketh basely of himselfe and reuerently of others and submitteth himselfe to Gods hand to beare willingly whatsoeuer he shall impose vpon him he is in the way to true honour if he be not aduanced to preferment yet he shall be refreshed with comfort and inriched with graces See chap. 11. 2. and 16. v. 18. 19. Verse 13. He that answereth a matter before he hath heard it it is a follie and a shame to him TO make answere or replie to a speech or at all to speake of any matter before a man hath throughly heard and fullie informed himselfe therein is a rash and indiscreete part and the euill consequents thereof cannot but redound much to his discredit ¶ They that are too forward and hastie in speaking are apt to Doct. fall into absurdities when they speake Festus shewed himselfe scarce sober and in his right minde Act. 26. 24. when he interrupted Paul so rudely in that his diuine oration and charged him to be beside himselfe And it is noted as one of the faults wherewith Dauid was blemished that vpon Ziba ◠Sam. 16. 4. his bare accusation he passed away Mephibosheths maintenance from him before Mephibosheth was brought to his answere But the iustice and wisedome of our Lord Iesus Christ is praised by way of prophecie for a contrarie course in his proceedings For so much doth Esay testifie when he saith that the spirit of the Lord shall rest vpon him the spirit of wisedome and vnderstanding the spirit of counsell and strongth the spirit of knowledge and of the feare of the Lord and shall make him prudent in the feare of the Lord for he shall not iudge after the sight of his eyes that is by superficiall and slight shewes neither reproue by hearing of his eares that is by heare-say and flying reports but with righteousnes shall he iudge the poore First he that will deale wisely must worke by knowledge Reasons 1 and certaintie which can neuer be attained vnto by meere coniectures because falsehood at the first glance seemeth to carrie the colour of truth but by manifest information and proofe whereby the equitie of euery cause is to be made apparant and euident Secondly they that are giuen to be suddaine with their lips before that matters be duely ripened to their eares doe many times suddainely more hurt to themselues and others then afterwards they can well heale againe with their most mature deliberation It is not so easie to recouer the credit of wisedome truth and equitie as to incurre the censure of follie falsehood and iniquitie Neither can we so soone retract mens mindes from an hard opinion of those persons or causes which we vniustly depraue as we can iniuriously induce them to an euill perswasion thereof Reproofe of diuers that haue nimble and light tongues and Vse can readily say whatsoeuer commeth into their minde which doe greatly delight to babble and reason though that which they pronounce be vaine and friuolous yea diuers times erronious vngodly and wicked And yet are so prest and readie to speake that they cannot suffer an other to end his tale yea hardly to beginne it who notwithstanding expect applause and commendation for their great wisedome and iudgement But if these be wise then Salomon was very sillie in condemning their course and if Salomon were indued with knowledge and vnderstanding these may worthily be reputed fooles without iudgement And to passe by them that take aduantage at a clause of a saying and apprehend not the sentence or stumble at words not regarding the meaning as the malicious cauillers did which put no difference betweene the temple of Christ his bodie and the temple of stone they are hereby controlled 2. Pet. 2. 12. and that sharpely which speake euill as Peter saith of the things which they know not and so much more they which not onely speake euill but passe a sentence of condemnation which are not onely headie to condemne but also hastie to inflict punishment vpon their innocent vnderlings So dealt Pashur Ier. 20. Act. 23. with Ieremie and Ananias with Paul but so would not Iob deale with his people though of his owne familie though bondmen Iob. 31. 13. though handmaides though neuer so meane and abiect hearing they should haue and iustice they should finde if their cause proued good their intreatie should not be bad Instruction to follow the precept of Saint Iames who admonisheth euery man to be swift to heare and slowe to speake He that is most talkatiue and readie to obiect is alwaies least attentiue and negligent to learne and he that is most silent Iob. 32. vntill it be time to speake will like Elihu in the booke of Iob be best able to speake to the purpose when
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
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
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
Lord if children might safely say and doe whatsoeuer them listed Did not the slaughter of two and fourty of them made by two beares openly declare the wrath and indignation of the Lord against them But for al this so they will thinke still and so they will liue still and therefore such we must leaue to themselues and let them take as they shall finde one day only we may tell them what the Scripture saith vnto them in this case Reioyce ô young man in thy youth and let Eccles 11. v. 9. thine hart cheare thee in the daies of thy youth and walke in the wayes of thine hart and in the sight of thine eyes but know for all these thinges God will bring thee to iudgement Vers 12. The Lord hath made both these euen the eare which heareth and the eye which seeth HIs meaning is that the Lord hath formed the whole man all the parts of his body though he nameth only these two as the seates and instruments of those noble senses of hearing and seeing which are mentioned with them and these together with all the rest he enableth and quickneth to doe their office ¶ Our members and senses are the workemanship and gift of Doct. God No art can make them nor all the power of all creatures if they should vnite their strength together were sufficient to fashion so much as a Finger or Toe or any other limme and put feeling into it The honour hereof the Lord doth challenge to himselfe in that speech of his to Moses Who hath giuen the Exod. 4. ver 11. mouth to man or who hath made the dumbe or the deafe or him that seeth or the blinde Haue not I the Lord First it is not in the power of creatures to doe smaller matters Reas 1 then to make eyes and eares they cannot make haires nay they cannot giue coulour to their haires which are made to their handes and grow vpon their heades that which is blacke they Matth. 5. v. 36. cannot change into white and that which is white they cannot turne into blacke now he that is not able to doe the lesse will lesse be able to doe the greater Secondly if any part of man or of other liuing creatures or of plants or of any naturall body or substance might be made without Gods owne hand he should cease to be an absolute creatour and creatures that could doe these feates would become demy-creatours Instruction to depend vpon him for the preseruation of our Vse senses and members who is the sole and only maker of them and therefore also let them be continually imployed in his seruices We can no otherwise deale so safely for our selues nor so thankefully with him as to consecrate his owne workemanship to his owne glory It were an vnworthy part of vs and might worthily bereaue vs of the vse of our life or dearest members to bestow his gifts of this nature or valew in contempt or neglect of him vpon his greatest enimies sinnefulnesse and Sathan But may it not be done so closely and with such secresie as he shall neuer know of it to take offence at it Is it not possible to delight our selues with our vnlawful actions and serue our owne turnes by abusing of our tongues and yet all be hidden from God Vnderstand yee vnwise among the people and yee stoles when Psal 94. v. 8. 9. will yee be wise he that planted the eare shall he not heare or he that formed the eye shall he not see But that we may inioy the right vse of our senses our selues and not haue them infectious and noysome to our soules and may also render to him due praise for them actually by them it shall be needefull to haue recourse to him and seeke his helpe that as they were created by his hand and are depraued by our corruptions so he would againe repaire the same and sanctifie them to spirituall seruices For otherwise a man quicke sighted in earthly thinges may be starke blinde in heauenly and he that hath a ready eare to listen vnto mens speeches may be vtterly deafe at the Counsailes of God And that caused Moses to obraide the carnall Israelites in the wildernesse with such a palpable senselessenesse saying vnto them Yee haue seene all that the Lord did before your eyes Deut. 29. v. 2. 3. 4 in the land of Aegipt vnto Pharao and vnto all his seruants and vnto all his land the great temptations which thine eyes haue seene those great miracles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day Consolation for them that profitably exercise their soules and senses in obeying of Gods holy will and doing good to his people he hath more interest in their members by right of creation especially being also incorporated into the body of Christ then they can haue by vertue of possession and therefore he will looke alwaies better vnto them for protection and defence then they at any time can doe and therefore not only their bones are kept by him that not one of them shall be broken for their hart but likewise the haires of their head are numbred that none of them shall miscarry Keeping themselues therefore in his fauour they may bouldly expect safety or though sometimes they be sicke sore lame wounded maymed depriued of sight decayed in their hearing or subiect to other like impediments yet such is the tender care of their heauenly Father towardes them that he will be more prouident for their recuring then any parent and such is his skill and power that he is more able to repaire and heale them then any or all the Chirurgions and Physitions through the whole world If the maladies therfore of any good man doe proue sometimes incurable and cannot be holpen it proceedeth not from the defect of his loue as though he neglected to doe them good nor from any want of ability in him as though it were beyond his power to recure them for it is alwaies easie with him to recure that which himselfe did make but from his holy wisdome knowing the continuance of bodily infirmities to be healthfull for their soules till that perfect restitution and reparation be made of life limmes and senses at the glorious Resurrection Confutation of those that ascribe all the members of the body with the powers and faculties of the soule to nature generation conception and second causes and looke not to God who is the Lord of nature and the causer of all mediate and subordinate causes The Prophet Dauid had an hart that vnderstood more and an eye that pierced further when he yeeldeth to the Lord the honour aswell of his conception as of creation saying Thou hast couered me in my Mothers wombe I will praise Psal 139. v. 13. thee for I am fearefully and wonderfully made My bones are not hidde from thee though I was made in a secret place and fashioned
against God doth call for such stroakes For his law is violated and his commaundement broken and an heinous offence is committed against him as our Sauiour testifieth in the Gospell by opposing this practise to his precept and iustifying the penaltie that is due for the same Why saith he doe Mat. 15. 3 4. ye transgresse the commaundement of God by your tradition For God hath commaunded saying Honour thy father and mother and he that curseth father or mother let him die the death If it be a fault for seruants whose tongues God hath not so strictly bound to the good behauiour to answer againe to their Gouernors if wiues which may be bolder with their husbands are not yet allowed to be malapert as Michol was with Dauid but must reuerently speake to them and of them as was Saraes demeanour towards Abraham then it will proue an odious crime and brutish doggednesse for children to snarle and barke at or inueigh against their parents Thirdly the righteousnesse of God will not suffer them to escape with impunity but calleth vpon the Magistrate and requireth him to proceede against them and doe iustice vppon them saying If there be any that curseth his father or his mother he shall die the death seeing he hath cursed his father and his mother Leuit. 20. 9. his blood shall be vpon him And though men would seeme more mercifull then he and iudge it cruelty to execute this sentence so sharpely yet he often compelleth them to it by putting such vnnaturall malefactors into their handes for other facts as Rapes Robberies Murthers Treasons and such like offences and so they are cut off aswell the one as the other by the sword of iustice And albeit they should not this way be brought to their end by a violent death as it cannot be denied but that many escape eyther those crimes or punishments yet certainly his own hand will bring them to a miserable death that they shall die a a cursed death and be swallowed vp of eternall death Instruction for all children to beware of contumelious speeches Vse tending to the disgrace of their parents as of contumacious behauiour otherwise or of violent actions for the hurt of their persons That which should affright them from speaking treason against the Prince namely the feare of God and perrill of discouery and punishment if it be discouered ought also to with-hold men from vttering opprobrious wordes against their fathers and mothers sithence it proceedeth also from impietie and iudgements are likewise threatned against it It is not safe to harbour a disloyall thought against thy Soueraigne vnder whom thou liuest nor so much as to whisper any thing to his dishonour and it is dangerous to conceiue a base opinion of those out of whose loynes and bowels thou hast discended or to suffer thy tongue thine eye or thy minde to contemne them He that giueth this admniotion Curse not the King no not in thy Eccl. 10. 20. thought neyther curse the rich in thy bed chamber for the Fowles of the heauen shall carry the voyce and that which hath wings shall declare the matter the same is the Authour of this threatning The eye that mocketh his father and despiseth the authority of his Prouerb 30. 17. mother the Rauens of the Valley shall picke it out and the young Eagles shall eate it Wouldest thou then haue a bright estate a comfortable estate feare parents in thy heart honour them in thy wordes obey them in thy deedes and reuerence them in thy gestures If thou hast failed in former times amend and reforme it now and hence forwards and if they be gone that thou canst not performe these dueties vnto them be humbled before God and repent whiles yet thy light burneth that thou mayest preuent and stay that hideous darkenesse of terrour and plagues which otherwise will ouerwhelme thee And Parents are likewise to be exhorted so to looke to their owne waies and so to educate and traine vp their children that they may minister help and not be an hinderance vnto them for the ordering of their hearts lippes and actions And therefore by conuersation it concerneth them to be their patternes and precedents and by their gouernment to be their guides and directions neyther vsing rigour as if they were Tyrants ouer them nor too much remisnesse as though they were but equals and fellowes with them S. Paul giueth a precept to Fathers that they prouoke not Col. 3. 21. their children to anger lest they should be discouraged dooth not meane that they should suffer them to liue without all controlment and be altogether regardlesse of them Neither is it enough for fathers and mothers to take authority ouer their sonnes and daughters vnlesse there be also concord peace and good agreement betweene themselues For there will be partaking if they growe to diuision and they that are on the mothers side must maintaine her cause by impugning the father and they that take the Fathers part must iustifie his dealing by dispraising the Mother and it will be very difficult to cleaue to them both or speake well of them both when there is nothing but ciuil warre in the family Vers 21. An heritage is hastily gotten at the beginning but the end thereof shall not be blessed AN heritage Lands goodes money offices or promotions and the like is hastily gotten at the beginning is of many wicked men quickly atchieued by euill meanes but the end thereof shall not be blessed the issue of it shall be vnhappy and cursed partly in this respect that it is a snare to their soules and stoppeth their way from eternall life and partly in this that it is like to be as badly spent as it was ill gotten and he that rose vp to wealth so sodainly may as sodainly or by leasure fall into want as it is said that a man with a wicked eye hasteth to riches and Prouer. 28. v. 22 knoweth not that pouerty shall come vpon him And the thoughts of the diligent doe surely bring aboundance but whosoeuer is hasty Prouer. 21. v. 5. commeth surely to pouerty partly in this that it bringeth them many perturbations and troubles whiles they retaine it See Chap. 10. v. 22. and 12. 27. Vers 22. Say not I will recompence euill waite on the Lord and he will saue thee SAy not I will recompence euill Be so farre from reuenging thy selfe in deede for iniuries done vnto thee as not in wordes to threaten or in minde to purpose any vengeance But waite on the Lord commend thy cause vnto him and stay his leasure till he deliuer thee and he will saue thee he saith not he will reuenge thee and plague them though he will doe so vnlesse our aduersaries repent yet he would not haue vs so much to thinke of or desire that as to put our trust in him referring our selues wholly to that which seemeth him good to doe without desiring hurt to them which doe vs hurt
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