that light of God that quickning grace which is in the regenerate Thus I liue yet not I now but Christ liueth in me and in Gal. 2. 20. that I now liue in the flesh I liue by faith in the Son of God who hath loued me and giuen himselfe for me First sinne where it hath dominion doth slay the soule and Reas 1 bringeth it not onely into the subiection but also the possession of death though the torment of it be referred for the world to come for whosoeuer shall be condemned before the iudgement seate of Christ was condemnable and receiued sentence of condemnation by the word of God before his departure hence and here is the execution of the first death and there of the second The curse taketh hold and killeth so soone as the transgression is committed as was the case of our first parents whom God threatned that they should die in the day that they eate of the Gen. 2. 17 forbidden fruit and so they did for although the soule was not then taken away nor depriued of the naturall faculties yet was it so deformed and the naturall powers of it so corrupted as that they were both dead persons til the Lord by the promise of Christ the seede of the woman restored them Secondly where God sheweth his loue and bestoweth his spirit there he quickneth their soules and giueth them a part in the first resurrection hee illuminateth their mindes hee gouerneth their wills he sanctifieth their affections he directeth their deedes he guideth their wordes he frameth all the good motions of the inward man and the Christian conuersation of the outward man so that for their present helpe and comfort and their future hope and happinesse he is all in all vnto them Instruction aboue all thinges to seeke it because it is better Vse then all things and without which our breath and very soules were not onely nothing worth but accursed and miserable and a thousand times worse then nothing Consolation to euery one that hath obtained it whatsoeuer his estate and condition bee otherwise for hee may truely say with that Prophet Thy louing kindnesse is better then life that my lips may praise thee When the natural life is afflicted this is cheerfull Psal 63. 3. and will reuiue it with comfort when the naturall breath is indangered this is safe and will also be a defence for that when the naturall breath is departed this still remaineth and in time will attaine the restitution of that againe ¶ Where God worketh grace he also giueth knowledge and Doct. 2 vnderstanding His spirit is not pleased to dwell in a darke habitation such a roome is fit for Satan the deuill is the Prince of darkenesse but the Lord doth euer kindle a light in the soules of those whom he doth inhabite that they shall see his presence and know his wil and be made acquainted with his heauenly counsells The certainty hereof is grounded vpon his owne owne testimony in the Psalme where he saith The secret of the Lord is reueiled to them Psal 25. 14. that feare him and it is his couenant to giue them vnderstanding and vpon his promise in the Prophet I will put my law in their inward parts and write it in their hearts and they shall all know me Ier. 31. 33. 34. from the lest of them to the greatest of them saith the Lord and vpon the large accomplishment thereof in the new testament as as Saint Paule Witnesseth The things which eye hath not seene neither eare hath heard neither came into mans heart are which 1. Cor. 2. 9. 10. God hath prepared for them that loue him But God hath reueiled them to vs by his spirit for the spirit searcheth all things yea the deepe things of God First thereby he declareth his loue and goodnesse which hee Reas 1 would haue euery one of his to be assured of that they may haue their reioycing in him and be the more thankefull to him which caused the Apostle to pray so ardently for the Ephesians that they may be able to comprehend with all Saints what is the bredth and length and depth and height and to know the loue of Christ Ephe. 3. 18. 19. which passeth knowledge that they might be filled with all fulnesse of God Secondly without this no man can performe any good duty to God in due manner so well as our seruants can doe our most difficult workes in the darkest nights without any light and therefore if we at our charges allowe Candle to them that belong to vs for meere trifles in comparison of his waighty services will not he make his Sunne to shine vpon those that labour for his glory sithence it is so easie for him to cause it without expenses Thirdly the way wherein hee hath appointed his people to walke towards eternal blessednesse is so intricate and hard to be found and kept that no man can possibly attaine to it or proceed in it vnlesse his word be their lanthorne and his spirit their leader See Chap. 9. verse 10. Verse 28 Mercy and truth preserue the King for his throne shall be established with mercy MErcy pitty and compassion towards such as are oppressed and mildenesse and lenity towards penitent offenders and benignity and kindnes so far as opportunity serueth to shew the same towards all loyall subiects and truth administration of Iustice whereby euery one hath his due good men incouragement euill men correction and all men the inioyment of those things which are their own and by right appertaine vnto them preserue the King procure the safety of person state and honour both of Kings and all other great personages in authority for his throne his kingly dignity and power whereof the throne is a signe and representation shall bee established made the more sure and continued the longer to himselfe or his posterity by mercy associated with trueth and righteousnesse for as here he expresseth that and intendeth the other so elsewhere hee expresseth the other and that is intended as Chap. 16. v. 12. It is an abomination for Kings to committe wickednesse for the throne is established by iustice ¶ The best way for Princes to confirme and strengthen themselues Doct. is to be good to their subiects This did Dauid forethinke of when he knew that he should be King before he possessed the scepter of the Kingdome and therefore doth couenant with God and conclude with his owne heart that when he should sit vpon the throne he would gouerne his people in such vprightnesse as he and his might sitte a long time vpon it and this profession he maketh heereof I Psal 101. 1 will sing mercy and iudgement vnto thee O Lord will I sing And there is another sentence of this booke that consenteth with this in sense directly and with no great difference of wordes which manifestly confirmeth the point in hand A King that Prou. 29. 14. iudgeth the poore in truth his
respects Vse as whereby we may tye their loue the faster vnto vs and not giue cause that it should be separated from vs. And better it is to beare some wrongs then by taking of euery offence to imbitter our owne hearts and theirs to the ruine of our amitie and friendship Abraham chose rather to depart from much of his right then that he would lose anie of his nephew Lots loue or be at a difference with him And if our friends and brethren be estranged from vs the harder it is to reconcile their good affection the greater diligence is to be vsed in effecting of it If we haue trespassed against them let vs confesse it if they haue bin misinformed against vs let vs cōfute it if ought be doubtfull and is misinterpreted let vs explaine it and when we haue done all that we can do to recouer their good wil by wisdome meekenes patience curtesie and kindnes let vs deale with the Lord as Iacob did concerning Esau that hee will bowe and incline their hearts vnto vs if their fauour and friendship be expedient for vs. Consolation to them that beeing iniuriouslie intreated with wrongs and indignities will either not take an offence or easily remit it It is grace which begetteth in them that facilitie and mildnes corrupt nature neuer yeeldeth such fruit Such a spirit had Ioseph when he was so mercifull to his brethren that had bene so malicious Such a spirit had Moses that was meeke towards Aaron and Miriam which had vniustlie murmured against Numb 12. 13. him And such a spirit had Iesus Christ and the fountaine of the same is hee that pardoned his enemies and prayed for them and dyed for them Verse 20. With the fruit of a mans mouth shall his bellie be satisfied and with the increase of his lippes shall hee be filled WIth the fruit of a mans mouth with those wordes which the mouth of a man vttereth be they good or bad as the tree yeeldeth her fruit be it sweet or sower shall his bellie be satisfied he shall be as it were fed with ioy or sorrow and with the increase of his lippes according to those speeches which the lips vse most to deliuer wholsome or hurtfull as the groūd sendeth forth her crop of corne or weeds shall he be filled he shal either haue great welfare or great woe many blessings or many iudgements Almost the same words are in the 12. chap. ver 14. Verse 21. Death and life are in the power of the tongue as euery one delighteth to vse it hee shall eate the fruit thereof THis verse in part containeth an explication of the former shewing what is that satisfying filling which is there mentioned that it extendeth to all miserie euen to the verie death of the wicked which abuse their tongues to euill to all happines euē to life it selfe that euerlasting as is also meant of the contrarie of the godlie which vse their tongues aright both which are saide to be in the power thereof that is the peruerting or well ordering of the same is effectuall either for destruction or saluation and yet this force is not in the pronouncing of wordes but in th' affection from which they constantly proceed and as euery one delighteth to vse it so hee shall eate thereof Hypocrites sometimes doe make faire showes but their hearts and lippes accord not together and therefore their smooth speeches tend not to life and godly men sometimes forget themselues but they take not pleasure in euill speaking and therefore they shall not be destroyed though they may be corrected See Chapt. 13. vers 3. Verse 22. Hee that findeth a good wife findeth a good thing and obtaineth fauour of the Lord. HE that findeth a good wife which being himselfe a good man hath and seeth and inioyeth the benefite of a good wise and faithfull wife findeth a good thing which shall be for his helpe and comfort and obtaineth fauour of the Lord receiueth a testimonie of his loue in bestowing so great a blessing vpon him and so doth a godlie woman that findeth a good and gracious husband ¶ They onely speede well in marriage whom God maketh the Doct. match for in mercie This will more plainely appeare in the verse of the next Chapter Vers 23. The poore speaketh with supplications but the rich answereth roughly THe poore he that is in miserie in perill in feare or subiection speaketh with supplications submissely and lowely to the wealthie mightie beseeching him in hūble manner and reuerent termes especially when he hath any suite vnto them But the rich answereth roughly he that hath abundance of goods or is in authority not onely reiecteth the poore petitioner contemptuously with a churlish deniall but otherwise also is proud and insolent in his speeches Commonly thus it is but yet not alwaies for some of the lowest sort speake disdainfully some great personages behaue themselues curteouslie ¶ Affliction and a lowe estate is a meanes to bring men to Doct. lowly behauiour We haue Naomy and Ruth the woman of Canaan and many others for precedents hereof among the Exodus 9. 27 1. King 20. 32. Hest 7. 7. godly and Pharao Benhadad Haman and diuers of the same crew for experience of this among the wicked First the hearts of them that are wise and godly are taught Reasons to stoupe to their estates and to shewe humilitie towards those by whose hands they hope that the Lord will minister helpe vnto them For it is the direct way to moue other men to be mercifull and to make themselues capable of mercie Secondly euen of them that be vnregenerate some be crushed with penurie calamities that they haue no stomacke to be sturdie and some be awed with dread and danger that they dare not shew themselues arrogant and some be led with art and pollicie to stirre vp men to commiseration with the pretence and appearance of submission On the other side great posteritie occasioneth men like bulles laden with flesh and fatnes to be loftie in minde and fierce of behauiour Amaziah 2. Chron. 25. 15. who after his successe against the Edomites disdained to be spoken too though of a Prophet and therefore commanded him silence and that with threates of present death vnlesse he desisted And foolish Naball in the plentie of his goods and good cheare was as drunken with pride as with wine and therefore 1. Sam. 25. he falleth to roaring and bellowing at Dauid and his equall request which he vouchsafed so humblie to make vnto him by his messengers And what maruaile is it that they take on in this manner when they stand in no feare neither neede as they suppose of any When they despise and set naught by all as contemptible persons in comparison of themselues when they imagine their depth and wisedome to be nothing inferiour to their wealth and riches Instruction not to abhorre pouertie with so grieuous detestation Vse seeing it may helpe
and companion it is their boldnesse to deface the Image of God and contemptuously to transgresse his law it is their boldnesse to hazard their owne states and families so many of them as haue any and to fall into the hand of the Magistrate it is their boldnesse desperately to expose themselues to the manifest perill of their liues to the wrath of God to the torments of hell and to eternall damnation this is their boldnesse and this is the Deuils hardinesse who is their Captayne and leader but neither for his honour nor theirs And this serueth also for the reprehension and terrour of other sortes of reuengers and such as doe it by rayling reuiling clamours false accusations threatnings cursings or any kinde of malicious speeches and of them in like manner whose harts are imbittered and wish much mischiefe though they be silent through feare and say but a little for God doth hate such as haue bloudy mouthes and bloudy harts aswel as those which haue bloudy handes Vers 23. Diuers waights are abhomination to the Lord and deceitfull balances are not good DIuers Waights are abomination to the Lord The Lord doeth hate the sinne which is committed by making of greater and smaller Waights and Measures whereby men are defrauded of their right and as he detesteth the sinne so will he plague the sinner and make him taste of his displeasure And deceitfull Balances are not good Balances by which men vse to deceiue as being too little or too great or any way fraudulent Are not good neither be they allowed as lawfull and warrantable but condemned as vniust and sinfull neither bring they any profit to those that vse them though for a time they seeme gainefull vnto them but turne to their hurt and detriment as at last they shall find in their Estates or Consciences See Chapter 11. verse 1. Vers 24. The steppes of man are of the Lord And what doth a man vnderstand of his way THe steppes of man are of the Lord The Lord by his prouidence hath the appointment of the cogitations purposes actions and speeches of all men together with the successes and euents of all that they deale in their goings out their commings in their mouings and sturrings are not by their owne strength but by the power and wil of the Almighty a child that cannot goe alone but is borne in armes hath not so much assistance from the Nurce or keeper to vphold him or to teach him how to goe or set his foote forwards as the wisest or strongest receiueth from God And after a speciall manner by his grace and spirit he directeth and guideth the harts and wayes of his people for his owne seruices and their saluation And what doth a man vnderstand of his way Who hath wisdome and knowledge of himselfe rightly to order his affaires and to discerne the effects and issues of that which he taketh in hand and to fore-see the thinges which shall befall him ¶ God hath a prouident hand in the disposing of all mens waies Doct. Albeit many refuse to obey his commandement yet they cannot chose but doe that which he willeth being constrained therto by the force of his power though not perswaded by the authority of his word Ieremy was well assured of this and therefore both speaketh it confidently to the Lord himselfe who knoweth and teacheth the certainty thereof and writeth the same for the vse of his people that they might receiue instruction and consolation thereby O Lord saith he I know that the Ier. 10. vers 23. way of man is not in himselfe neither is it in man to walke or to direct his steppes Is not this euident in the restraint of the cruell whose purposes and power seeme to conspire together against the innocent the one in the sight of sense being matchable with the other and yet they can effect nothing that may annoy or hurt them Esau in his owne quarrell minded to haue done much against Iacob and Balaam for hire to haue spoken much against Israel and yet nothing was done or said by either of them but that which was for the comfort of the parties against whom they practised And whence but from this commeth it that malicious men are made benefactours to their enimies and those whome they hate As Pharao detesting the Hebrewes to traine vp Moses an Hebrew and by whome the Hebrewes were to haue deliuerance the Aegiptians retayning the Israelites to be inriched by their labours to giue away their goodes for the inriching of the Israelites Haman enuying that meane office of a porter which Mordecai had that he should so much as sit at the Kinges gate yea maligning his life and grieuing that he had any being among men so long as till that dismall day when he expected that at the furthest both he and all the other Iewes should be slaine to be a directer and to giue aduise how Mordecay should be dignifyed how the Kings fauour to him should be published in the Citty and that in most solemne manner and with his greatest honour See Chap. 16. vers 9. Vers 25. It is a snare for a man to deuour that which is sanctified and after the vowes to call backe IT is a snare for a man This sacriledge described in the words following is passing dangerous tending to the destruction of the party committing it as the foode vnder the net or within the compasse of the grinne doth to the slaughter of the Birdes and the baite vpon the hooke to the death of the Fish to deuour that which is sanctified to peruert those thinges which are by Gods ordainance appointed for his seruices from the right vse of them to his owne priuate gaine and commodity When this Scripture was written diuers thinges were vnlawfull for any to eate but for the Priestes and Leuites only vnlesse it were in case of necessity as the shew bread and sundry oblations in the Temple and tithes and first fruits of trees c. Now he alludeth thereunto and comprehendeth vnder these all other thinges of like vse and destinated to the same maine end to serue for his worship And it is not only sinnefull and perilous to robbe God of those thinges which himselfe doth challenge or his seruaunts haue dedicated to him but to detaine or seeke to recouer againe that which our selues haue voluntarily couenanted with our lips or harts to giue vnto him or to any good vses And therefore he saith after the vowes to call backe either to wish the vow vnmade or to with-hold the thing which in hart hath beene vowed or in speech promised to him This God forbiddeth in his law where he saith If thou hast Deut. 23. v. 21. vowed a vow vnto the Lord deferre not to pay it for the Lord thy God will require it of thee and it will be a sinne in thee but if thou abstainest from vowing it shall not be a sinne ¶ Sacrilegious persons cannot long prosper Doct. They may thriue apace