man regarded him his seruents his haÌ„d-maids yea euen his owne wife despised him He had experience of this point and therefore it shall not be amisse to let him speak to it and declare what befell him My neighbours saith hee hath Iob. 19. 14. 15. forsaken mee and my familiars haue forgotten me They that dwell in mine house and my maides tooke me for a stranger in their â—ight I called my seruant but he would not answeare though I prayed him with my mouth My breath was straÌ„ge vnto my wife though I praâ—ed her for the children sake of my bodie The wicked despised me when I rose they spake against mee All my secret friends also abhorred mee and they whome I loued are turned against me Neither was it Iobs case alone nor belonging onely to that time but the like vsage hath bene found and is to be expected of euery one that falleth into misery at all times For the Holye ghost which best knoweth all customes which men haue vsed heertofore and what is now in practise presently and what will surely come to passe heereafter doth testify that all the brethren of the poore do hate him how much more will his friends depart far Prou 19 7. from him Though he be instant with words yet they will not First they looke to their credit herein esteeming it an honoure Reasons 1 to be in league with them that are of eminent place and good ability and a disgrace to be sociable with them that are little seâ— by Secondly they haue also an eye to their commodity knowing that mighty men and wealthy may greatly pleasure them if they be their friends or much endomage them if they be their aduersaries and so for their owne sakes will be linked to them in kindnesse And therefore it is sayd that riches gather manie friends The person of the rich man is not so much regarded as his wealth nor would be at all were it not for his wealth for that Prou. 19 4 is it which getteth so many mens good wills And on the other side they feare that if they should giue countenance to their needy neighbors or kinsmen or old companions they would presse too heauy vpon them by begging or borrowing or comming oft to their table or expecting helpe from them and so growe burdenous vnto them Instruction 1. If we fall into afflictions that we seeke not to Vse carnall friends for succour for they will rather adde to our burden by testimonies of hatred than minister comfort by the fruits of their loue They will be so far from relieuing vs by shewing mercy and compassion as that they will more grieue vs with their strange behauiour and vnkindnesse And therefore the Lord himselfe giueth this precept Enter not into thy brothers house in the date of thy calamitie for a neighbour that is neere is better Prou 27. 10 than a brother that is farre off He that is further off in nature and bloud may be much more neer in faithfulnes and loue 2. To depend vpoÌ„ the Lord who reiecteth not his people for their pouerty and crosses but pitieth them the more for their afflictions and though all men should cast them off in their misery and troubles yet he will not forsake them as Dauids case doth witnesse When my father and mother saith he forsooke me the Lord gathered me Psal 27 10 vp 3. To associate our selues with godly men for they will proue our surest friends Vicinity and neighborhood will faile and alliance and kindred will faile but grace and religion will neuer faile Jf wee adioyne our selues vnto them for their vertue and goodnesse they will not seperate themselues from vs for our calamities and trouble Ruth was no lesse kind to Naomie when she went away empty than when she came thither full and Ionathan was as faithfull to Dauid when Saul sought to slay him as when he made him his Sonne in law and shewed best countenance to him Vers. 21. He that despiseth his neighbour is a sinner but he that sheweth mercie to the poore blessed is he THis verse dependeth on the former wherin was declared the property of fleshly men which will despise their friends and neighbors in their necessity and here is set downe their state condition which shew such vnfaithfulnes that he which doth despise his neighbour when he is poore and distressed shall be a sinner that is shall be charged with sinne and conuicted of it and plagued for it The same word is so taken in the booke of Kings where Bathsheba telleth Dauid how needefull it was for him to appoint his successor before his death Else saith he when my Lord 2. Kings 1 21. the King shall sleepe with his father I and my Sonne Salomon shall be sinners that is shall be counted as guilty persons and punished as offendors Now this is illustrated by the contrary the great reward which they shall receiue that pitty poore men in their afflictions and seek to relieue and succour them in word deed and countenance they are pronounced blessed such as shall aboundantly partake of Gods fauours and mercies It is not safe to despise poore christians in their aduersity As God Doct. 2 will take veÌ„ngeaÌ„ce of the violeÌ„ce that they suffer punish their oppressors so he wil not passe by the despite that is done to theÌ„ nor beare with such as contemne them And hereof let the Moabites be an example whome the Lord most grieuously plagued Ier. 48 26. for this sinne as the principall cause of their destruction Moab saith Ieremie shal wallow in his vomite and he shall also be in derision For didst thou not deride Jsraell as though hee had hin found among theeues for when thou speakest of him thou art mooued First they add affliction to the afflicted and make their burden Reasons 1 more heauy which were sore pressed with other crosses and troubles before For nothing is more grieuous to mans nature nor pierceth his heart deepelier than to see himselfe despised It was not the least of theire fufferinges which our Sauiour indured the Scriptures foretelling of it and numbring it among his grieuous calamities J am a worme and not a man a shame of Psal 22 6 7. men and the contempt of the people All they that see me haue meâ— in derision they make a mowe and nod the head at mee And the Church also in the Psalmes doth complaine of the bitternes thereof and vehemently craueth help at Gods hand against it Haue mercie vpon vs O Lorde haue mercie vpon vs for wee haue Psal 123 3 4. suffered too much contempt Our soule is filled too full of the mocking of the vvealthie and of the despitefulnes of the prowde Secondly they thwart and contrary Gods worde and nature and waies for he is most pitifull to them that be in tribulation so requireth all others to shew themselues His poore seruants are as precious to him as those of the
to their owne state by the paucity of their people That made Iob so pittifull to the poore oppressed and so seuere to the violent oppressours and therfore came so great a blessing on Iobs gouernment so great comfort to his heart and so great prosperity to his estate and so great honour to his estate and so grear reuerence to his person and so great honor to his name and so great blessednes to his soule and body for euer I was saith he a father vnto the Iob. 29. 16. poore when I knew not the cause I sought it out diligently I brake the iawes of the vnrighteous man and pluckâ—e the pray out of his teeth Neither doth the Scripture purpose the example of Iob onely for magistrates to imitate although it maye well beseeme them all to treade in his steps but Iobs better and master euen Iesus Christ the Lord of Lords and king of kings is set forth for a patterne for Salomon himselfe and euerie other good ruler to follow He shall iudge the poore of the people he shall saue the children Psal 72 4 â— of the needy and subdue the oppressour And therefore in his dayes shall the righteous flourish and aboundance of peace shall bee so long as the moone endureth Reproof of those hurtfull and inhumane creatures those spoilers of their brethren which so greedâ—ly affect the depopulation of townes and desolation of the country whereby they are become very pernicious and noysome both to Prince and people And yet is their headinesse no way tollerable which without all authority and against authority intrude themselues into the magistrates place to be reformer of those abuses which the author of authority appointeth him to represse God hath put the sword into the kings hand to punish offendours he is ordayned to be a buckler for the defence of his subiects it belongeth to him to redresse the things that are amisse among his people none is so much damnified by such publick misdemeanors as he How dareth then the heele or sole of the foote to vsurpe to it selfe the office of the head or what imboldeneth the little toe to vndertake the work of the hand Or wheÌ„ce haue priuate persons their warrant to deale in those affaires which are peculiarly assigned to Gods owne deputy Verse 29. He that is slowe to wrath is of great wisedome but hee that is of a hasty minde exalteth follie HE that is slowe to wrath which is able to master the rage of his affections so as that he will not hee careâ—ed away to distemper contrary to the rules of lawfull anger is of great wisedom hath receiued from aboue in his heart that pure peaceable and gentle vvisedome which Saint Iames speaketh of and doth also Iam. 3. 17. declare the same by his long susterance and patient forbearance when by indignities and wrongs he is prouoked But hee that is of an hastie mind being rashly mooued to passion without due cause of displeasure or immoderately offended when the faulte deserueth not so much anger exalteth follie doth openly commit it as though he would lift it vp that all men might see it See chapter 12 16. where this point hath beene intreated of Vers. 30. A sound heart is the life of the flesh but ennie is the rotting of the bones A Sound heart that is a tender kind and compassionate hart toward them that be in afflictions with a desire to relieue and succour them for the word signifieth an healing heart such a one as wisheth well to them and studieth how it may best comfort them so free it is from euill will and despite and grudging at other mens good estate is the life of the flesh bringeth health and soundnesse to the whole man that hath it But ennie is the rotting of the bones it is painefull to the minde and hurtfull to the body and will quickly consume a man and bring him to his end as the diseases which lye in the bones and eate vp the marrowe No man liueth so chearfull a life as hee which is mercifully Doct. 1 affected His happines is not detayned from him vntill he come to heauen but he hath some fruition thereof whiles he liueth on earth neither doeth it consist alone in the ioye of his soule but is very effectuall for the health of his body And therefore Dauid declareth the felicity of such men when he pronounceth euery one blessed that wiselie considereth of the poore Psal 41 1 First it is a meanes to procure plenty or at least competent Reasons 1 store of good things for this present life together with the comfortable vse of the same Secondly in their aduersities it is commonly seene that their measure is repayed them which they haue meted to others for God doth vsually send them comforters which will declare a fellow feeling with them of their afflictions and pray for them and direct them by counsell and relieue them with helpe and speak to their harts comfortably or if men faile them yet God will not and the testimony of their owne compassion to others shall not as Iob well found and so they are assured of supportance in their tribulations and deliuerance out of them And so much is meant in the Psalme when it is sayd that vnto the righteous ariseth light in darknesse he is mercifull and full of compassion Psal 1â—2 4. and righteous Thirdly they neuer want matter of ioye and gladnesse so long as they see any of Gods seruants and people growe in grace and prosper in their outward estate and such as be in distresse relieued by others though themselues could not helpe them and whosoeuer is thus affected shall seldome be distitute of all cause of reioycing This way tendeth the promise that is made to euery of thoâ—e which vnfainedly feare the Lord in the hundreth and eight and twentith Psalme The Lord out of Zion shall blesse Psal 12â— 5. thee and thou shalt see the wealth of Ierusalem all the daies of thy life Instruction to vse this holye physicke of mercy towardes our Vse poore brethren as a preseruation to our selues to keepe vs from afflictions or if it be wholsome for our soules to comforte vs in them Jf we must needes drinke the portion thereof it is a tryed medicine that neuer missed to worke liuely in any that euer receiued it And this may incourage euery one to seeke for it because no mans condition doth disaâ—â—e him of obtaining of it who is so poore as that he should be hindred thereby from being pittifull The meanâ—st may be touched with asmuch compassion as the mightiest aswell rewarded for it and he that can doe least in deed to succour his distressed brother may somtimes preuayle most in word to comfort him But euerie c. VVhosoeuer hath an enuious heart doth liue in Doct. 2 continuall torments Euen the very body and outward man is plagued therewith as it is made the more healthfull and strong by loue
spoken to him and therefore when he chuseth so honorable a messenger as is the parent to the child and not so much to reproue as to direct and assist him what regard ought to be had of his admonitions Reproofe of sinfull Sonnes contemptuous and refractary children which distast nothing so much as their fathers instructions They gape for his goods and long for his liuings greedily couet after their patrimony but they reiect his goodnes and loath his graces and will haue no portion of his wisedome If their father haue any faults or frailty which they should beware of or giue them allowance in ought that is vnlawfull his facts are authenticall presidents for them to follow his words are all oracles for their warrant but if he propose vnto them many holy examples of true piety if he faithfully informe them in the way of godlinesse and vertue his course of life is too austere for them to imitate and his precepts so strict that they are not bound to the practise of them But is it in the choise of children to inlarge or extenuate the power of patents at their pleasure Will they authorize them to be commanders for the seruice of sinne disclaim their iurisdiction when they deale for the Lord Let them know for in time they are like to feele it that this contempt is the forerunner of some iudgement Though the father happily can not punish them yet God is able though the father would pardon them yet the Lord will plague them Eli was more willing to haue his admonitions neglected then his sonnes to be destroied but God would not suffer them so to escape and therefore it is sayd That they obeied not the voice of their Father because the 1 Sam. 2 25. Lord would slaie them Instruction to parents to teach their children seeing the Lord so commandeth children that learne of the parents the duety of one sort is collected out of the praise of the other And as it is here gathered by necessary consequence so is it in other places expreslie declared As to the Ephesians Children saith he obey Ephes 6. 1. 4. your parents in the Lord. And ye fathers bring them vp in instruction and information of the Lord. This will be a meanes to frame them to obedience this will be a meanes to make them wise whereas the neglect thereof worketh in them stubbornnesse and folly Of which of all his sonnes had Dauid so much comfort as of Salomon And which of all Dauids Sons was so well taught as Salomon VVhich of all Dauids sonnes were so proude and rebellious as Absolom and Adonijah And which of them all were so much without good education and gouernment as they It is noted by the Holy Ghost concerning one of them that his father would not displease him from his childhood to say why hast thou done so It vsually commeth to passe and it is to be seene in most places that a dumbe parent maketh a deafe child and a fond father a foolish Sonne But a scorner c. They that most deserue to be reproued can least of all others endure reproofes The more guilty any man is the more vnwillingly he heareth Doct. 2 of his faults it is death for a peruerse sinner to be checked for his sinfull behauiour Rebuke not a scorner sayth the wisedome of God least he hate thee And againe A scorner loueth not him that Prou 9. 8. rebuketh him neyther will he goe vnto the wise Prou. 15. 2 First they are all proude men as appeareth by the opposition Reasons 1 which the Lord himselfe maketh with the scornefull he scorneth but he giueth grace vnto the humble Now to be taxed for misdemeanours Prou. 3. 34. is to such a matter of reproach and disgrace and that an haughtie heart and lofty minde can neuer well disgest They affect nothing more then applause and commendation nor minde any thing lesse then repentaunce and reformation and rebukes without amendment worke them nothing so much as shame and discredite and therefore how can they chuse but abhorre them Of such our Sauiour speaketh when he sayth That euerie man that euill doeth hateth the light neither Ioh. 3. 20. commeth to the light least his deedes should bee reprooued And accordingly Saint Paule testifieth that all thinges when they Ephes 5. 13. are reproued of the light are manifest for it is light that maketh all things manifest Such as keepe their houses vncleane wold not haue the filthines thereof discouered by a lamp and they that haue stolne goods lying by them in corners delight not to haue their roomes searched with a candle Secondly scornfulnes groweth from an habite of many great sinnes which men haue formerly committed and liued in like an vlcer gathered of diuers corrupt humours No Man is borne a scorner nor becommeth such a one at the first but is made so by degrees as appeareth in the first Psalme After he hath walked a while in the Counsell of the wicked he commeth to stand in the way of sinners and then at the last hee takes vppe his rest and sittes himselfe downe in the Seate of the scornefull So that by their owne sinnefull custome and GODS righteous curse their heartes are hardened to worke Jniquitie with ouer greedynesse and then will they maligne all those that dislike their course with bitternesse And adde yet further that there is in their consciences a hidden discouragement and priuy despaire both of pardon of their sinfulnesse and possibility to leaue it and that doth exasperate them against such as shall be dealing with it Who is willing to haue his filthy wound vnwrapped and layed open to his disgrace and raked into and tented to his torment when he taketh it to be altogether vncurable Jnstruction to declare our selues to be no scorners by opening Vse 1 our eares to Christian admonitions and rebukes which is a note of vnfayned piety and wisedome An vngodly man may be reproued but he cannot harken to a reproofe and a foole may haue rebukes offred to him but he will neuer imbrace them nor rebuke his owne sinfull hart when he is rebuked by others for his wicked waies Who can say he is so innocent that he deserueth no blame for his faults who can say he is so well natured that he can amēd his faults though he be neuer tould of any who can say that he is too good for any man to giue him admonition Dauid looked as well to his waies as other men doe and had as good a nature as other men haue and was of as great place as other men be and yet he maketh request to God to giue him friends that woulde helpe his soule against his sinnes Oh let the righteous smite me Psal 141 5. saith he for that is a benefite and let him reproue me and it shall be a precious oile c. Reproofe of them that shew themselues scorners by professing that they scorne all manner of censures
and admonitions It is the stoutnesse of their heroicall stomacks and the vigour of their ripe wit that they will not be controlled at any mans hand But is it from their valure and courage that they will not beare a reprofe or from then impotency or bondage that they cannot is it the vertue of their wisedome that maketh them repell such wholsom instructions or the venome of their blindnesse as not knowing how to make vse of them As valiant as they be they are commanded and dealt with like seruile slaues by Satan and as wise as they be they are condemned plagued as most miserable fooles by the Lord. How frequent are places to this purpose in the scriptures Be no mockers least your bonds increase Instruction is euill to Isa 28 22 him that forsaketh the waie and he that hateth correction shall Prou. 15. 10 die Because ye haue despised all my counsell and would none of my correction Prou. 1. 25. 26 I will laugh at your destruction and mocke when your feare commeth c. Consolation to them that disdaine not to heare of their sinnes though they were not carefull ynough to auoyde them Their case is not so desperate so long as they are not obstinate and no mans hurt is incurable if he be not incorrigible Verse 2. A good man shall eate the fruit of his mouth but the soule of the transgressors violence THe meaning of the first part of this verse is that godly men shall be blessed both for and by their gracious wise seasonable speeches and consequently for their religious and righteous behauiour and to this in the other part is opposed the condition of the godlesse that their soules that is themselues at least in their soules shall be required with violence for their cruelty and other euill deeds which they haue done and consequently for their wicked words which they haue spoken So it is all one in sence with the fourteenth verse of the twelfth Chapter where it is sayd that a man shall be saciate with good things by the fruite of his mouth and the recompence of a mans hands shall God giue vnto him Verse 3. He that keepeth his mouth keepeth his life but destruction shal be vnto him that openeth his lips wide HE that keepeth his mouth which is considerate and warie in his words neuer speaking but when he ought nor vttering any thing but which is true and conuenient he keepeth his life prouideth for his safety peace and quietnes But he that openeth his lips or strideth too wide to lewde speaking for so the word signifieth as a harlot prostitutes her selfe or spreadeth her body to filthy companions Ezech. 16. 25. destruction shall be to him he is like to meete with much trouble and at one time or other to be quite ouerthrowne The safety and happines of the whole life dependeth vpon the Doct. 1 well ordering of the tongue That is commonly a meanes when it is guided aright to lengthen the yeares of mens liues and that is vsually an occasion when it is misgouerned to lessen their daies make them shorter That being wisely and religiously imployed will procure supply of all their wants and that being rashly and sinfully vsed will quickly dispatch them of great abundance That being peace able discreete and modest will helpe to ridde them out of their troubles but that being boysterous hasty and arrogant is like to entangle them with molestations Death and life saith Salomon Prou. 18. 21. in the eight Chapter are in the power of the tongue And therefore it is both a prudent and holy direction which the Spirit of God doth giue vs in the Psalmes What man is he that desireth life and Psal 37. 12. 13 loueth long daies for to see good Keepe thy tongue from euil and thy lips that they speake no guile c. First it is proper only to good men to moderate and gouerne their tongues in due manner they that can do that are able to order Reasons 1 their actions iustly and they that do performe it will not fayle to make conscience of the rest of their waies If anie man sinne not in word saith S. Iames he is a perfect man and able to bridle all the Iames 3. 2 bodie And contrariwise If anie seemeth religious and refraineth not his tongue but deceineth his owne heart this mans religion is Iames i. 36 in vaine So that if it be peculiar to godly persons to keepe their mouthes and vnseparably annexed to religion it doth necessarily argue theyr happy condition which haue attayned vnto it and their dangerous case which be carelesse thereof Secondly all our actions are sutable to our speeches and a good tongue is the meanes whereby they are well managed And therfore S. Iames calleth it the rudder of the man by which his life is directed and he that wanteth it is in as great perill and is like to perish as a shippe in the roughest seas without either stearne or Pilote Jnstruction to set a guard of attendance and watchfulnes before Vse 1 our lips in euery place and at all times that pernitious words issue not out to other mens dammage and destruction It is as safe to let poyson come into our mouthes as pestilent speeches to goe out thence for that would worke on our selues alone but these will hurt our brethren with vs that would onely kill the body and take away naturall life and these will endanger both body and soule and depriue vs of eternall life Neither is it an easie matter to keepe them in vnlesse a continuall and serious care be had thereof There are no malefactors more ready to breake out of prison nor waters to flowe out of fountaines then lewd or foolish or fruitlesse words are to proceed out of mens mouthes How quickly shall the best forgette themselues in their talke if they be not very vigilant and warie How many vnfit at least friuolous and idle speeches will steale away and slip from them if they giue any passage vnto them without examination of their purpose and businesse The Prophet Isaiah was in good earnest and spake as he found and felt when he said that he was a man of polluted lippes and dwelt in the middest of Isai 6. 5. a people of polluted lippes Saint Iames was well aduised and knew what he writ and had the Holy ghost to warrant him when hee calleth the tongue An vnrulie euill more vntameable then the wilde beasts or any other liuing creature and if it were not Iam. 3. 6. 7. 8. well looked too Hell the Diuell that hellish fiende would fire it and it woulde set the whole course of nature on fire And Dauid did not without cause or neede directe his petition to GOD for helpe from heauen saying Sette thou O Lord Psal 141. 3. a watche before my mouth and keepe the doore of my lippes If it were a matter of no difficulty to gouerne the Tongue his
both within and without for grace and glory is growing to be better neuer ceasing to increase vntill it come to fulnesse and neuer to decay after it shall be full and the vngodly are fading away as fast and hasten towards their destruction with incredible swiftnes neuer staying till they fall into ruine and neuer to be repaired after they are ruinated And to this purpose it is sayd in the fourth chapter of this booke The waye of the righteous shineth as the light Prou. 4. 18. 19 that shineth more and more vnto the perfect day The waie of the wicked is as the darknesse they know not wherein they shall fall Consolation for godly and religious persons whom no man Vse 1 can bereaue of their blessed estate The Sunne of righteousnes ariseth vnto them and shineth perpetually within their horizon though the windes of malice and temptation blowe vp neuer so many clowdes of feares and troubles against them Gods chastisements for their humiliation and triall their owne sorrowe for their sinnes and offences and their aduersaries violence for their ouerthrow and ruine will neuer take away their comfort and glory from them The foggy mistes of tribulations and afflictions doe seeme diuers times to ouerwhelme them wholy and yet sayth the Prophet in the name of the Church Though Mica 7. 8. I fall I shall arise when I shall sitte in darknesse the Lord shall be a light vnto mee The hideous blacke clowdes of disgrace and contempt of slaunders and iniurious accusations doe threaten to couer them for euermore and yet sayth Dauid Psal 37. 6. Committe thy waie vnto the Lord and hee shall bring foorth thy righteousnesse as the light and thy iudgement as the noone day So that whiles there is a God to send helpe to his people from heauen or to call them to glory in heauen they are not destitute of happines Reproofe and terrour of the vngodly who by louing a sinfull darke behauiour doe chuse to themselues a miserable darke estate For they that will be the children of darknesse by sinne and rebellion shall abide the blacknes of darknesse with shame and confusion Though the Lord cause the sunne in the firmament that visible planet to rise vpon the wicked aswell as the godly to minister warmth and light to their bodies for the present yet he will withhold the shine of his sauour from yelding ioy and glory to their soules for euer But in the meane time say they who is brightest who is richest who is greatest See whether there be more of them that giue themselues to religion in eminent places and honour or of them that take their liberty according to the course of the world Sol. True it is indeed that most commonly worldlings goe before Christians in earthly preferments though not alwaies for by Gods mercy many good men attaine also to riches and dignities But know that your case is lamentable when you haue nothing else to comfort your hearts with but this that you are wealthy and mighty What maketh your small candle seeme to giue you so great light Because you haue bin alwaies shut vp in a darke prison and were neuer acquainted with the bright beames of Gods gracious presence But what shall become of you when your candle shall bee wasted when your light shall be extinguished when your prosperity shall perish It is certaine that all carnall excellency will come to an end either being blowne out by violence or worne out by time Remember that Haman had as it were a lynke carried before him and yet it was put out suddenly snuffe and all at one blast and he left in hellish darknes of shame and misery The king of Babel in greatnes was like to Lucifer the brightest morning Isa 14 12 star and yet fell from the heauen of his magnificence and lost all his glory in a moment Vers 10. Through mere pride doth man make contentions but with the well aduised is wisedome ONlie by pride c that is wheresoeuer strife groweth there is pride at least in one of the parties contending if not on both sides Sometimes it stirreth vp men and imboldeneth them to offer wrongs sometimes imbittereth men and maketh them way ward against the right sometimes it causeth the one to be carelesse of dealing according to equity and the other to be impatient of bearing any iniuries Yet notwithstanding this condemneth not all kinde of contending but the frowardnes of the faulty persons in it It is lawfull to giue a rebuke and correction if it be done vpon good grounds with an vpright heart and in due manner though it be the occasion of some iarre or debate and he onely is to be blamed which receiueth not the admonition Isâ—y 59 4 And so to stand in the cause of God is commendable for the Prophet reproueth them that contend not for the trueth and they are to be charged with the sinne of contention which oppose themselues against good causes Neither are such here to be taxed as defend their state or by the helpe of the magistrate lawes against those which goe about to defraude or defame them Neither yet are they to be reproued by this that follow suites against malefactors to bring them to iust punishment Prouided alwayes that in these cases the cause be waighty their proceedings equall and their harts free from all malice and reuenge But with the well aduised is wisedome they which haue discretion and iudgement in themselues or be willing to harken to aduise counsell of others will beware of vnnecessary controuersies The opposition is this Onely by pride and folly doth man make contentions but with the well aduised is wisedome and humility to follow peace So far as any man is contentious he is proude Doct. 1 Humility is euer ioyned with loue and both of them with mildnes and patience and all of them are enemies to bitternesse and debate No man was more ready to passe by wrongs and iniuries Numb 12. 3. done vnto him then Moses and that was because Moses exceeded all the men of his time in humility and meeknes And Iesus Christ was the most patient and peaceable of any that euer was in the world because neuer any was so humble and lowly as he And thus very reason among diuers others is brought in the twelfth chapter of Saint Mathew to proue it He shall not striue Mat. 12. 19. nor crie neither shall any man heare his voice in the streetes And contrarywise it hath appeared in all ages that where pride is deepest there patience is shallowest and they that ouerflow with the one are voide and empty of the other And therefore the wise man opposeth them together as contraries saying the patient in spirit Eccl. 7. 10. is better then the proude in spirit And in another place He that is of a proude heart stirreth vp strife And this will appeare the better Prou. 28. 25. if we obserue the principall branches
were weakned by the former delay As hope is neuer conceiued without comfort so it is seldome Doct. protracted without sorrow The elder sort and euery sort of people are like to litle children in this point that which they hope for and long for they would not long waite for and their hearts will cry if they be not soone satisfied The Prophet thought the time not short wherein he had continued expecting deliuerance and comfort at Gods hand wheÌ„ he sayd mine eies haue failed in waiting for thy saluation Especially Psal 119. 123. in the 13. Psalme doth Dauid declare his ardent desire of speedy helpe by multiplying of how long How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me How long shall I take counsell within my Psa 13. 1 2. selfe hauing wearines daily in mine heart First that which men desire with hope and yet cannot haue it Reasons doth worke in them a more sensible feeling of their need and so they are punished with the paine of hunger and thirst And so as foode long kept from the stomack doth bring the body to weaknes euen so the thing longed for prolonged doth driue the soule to faintnes Secondly it commonly commeth to passe euen to good men and those of the best gifts and greatest graces that they shall be assaulted with many feares after they lay hold on the couenant of God vntill it be performed vnto them The defect of their faith the sence of their wants their carnall reason their fleshly friends the temptations of Sathan will altogether attempt to draw them to doubt that either they were illuded in apprehending the promise or that the Lord is remisse in fulfilling of it Instruction to hope for nothing but that which is haueable Vse 1 may well be had and whereof we are capable and that doth belong vnto vs for if protection cause the heart to languish what will â—rustratâ—on and disappointment doe It is one of the threatnings against the wicked in Deuteronomie that their goods and cattell and children Should be giuen vnto another people and their Deut 28. 32. eies should still looke for them till they failed and there should be no power in their hand Now what is meant by this that their eyes should fayle That their expectation deceiued should turne them to asmuch woe as if their eies had lost their sight And that was because that they incurring the curse by their sinfull behauiour did yet presume of a restitution to happinesse as though nothing had appertayned to them but blessings So slothfull persons expell and chase from them all wealth and ritches by violence and yet trust that in time they shall bee able to compare with the best of them all in wealth and riches Not to limitte God nor prescribe to him in what space he shall fulfill his promises Jt was an impious and heathenish speache of the King of Jsraels messenger when he sayd in blasphemous manner and that in the hearing of Elisha that he neyther would nor ought to attend on the Lord anie longer But we neede not drawe admonitions against this from the infidelity of the wicked but from the infirmities of the godly as Abraham and Sarah had much adoe to beleeue that a childe should be begotten and conceiued of their bodies after theyr naturall vigour was consumed and therefore Hagar was brought in to helpe the matter and to supply that which was wanting in Sarah Not to depend on man nor to repose our hope in flesh and bloud for thereby we shall not onely be delayed of our helpe too long but defeated of it altogether For it is a righteous thing with GOD that they which will deifie creatures by confidence should be deceiued by creatures with confusion The poore Israelites sound this and felt it and cryed out vpon their owne folly for it Whiles we waited for our vame helpe our eies fayled for in our wayting we looked for a nation that could not Lam. 4. 17. saue vs. VVhere we vndertake to minister succour and can accordingly effect it let vs not grieue the hearts of them that are already in affliction by lingring too long before we relieue them So doth God teache vs to shew mercy and beneficence timely Prou 3. 28. and in due season Saie not vnto thy neighbour go and come againe and to morrowe will I giue thee if thou now haue it And this was one among sundry other testimonies of a good conscience whereby Iob was comforted in his extremities that he had not restrained the poore of their desire nor caused the eies of the widdowe Iob. 31. 16. to faile But when the desire commeth c The longer we stay for any Doct. 2 good thing the more ioy we shall haue at the receiuing of it See Chapter 10. v. 28. Doct. 1. Verse 13. He that despiseth the vvord he shall be destroied but he that feareth the commandements he shall be rewarded HE that despiseth the word c that is euery one is in a dangerous case and at least certaine to perish in the end who contemptuously reiecteth the holy Scriptures which because the Lord doth as it were speake in them declare his will by them are called his word and that for the perfect agreement and consent of all the parts is set downe in the singular number as if it were but one Neither is this punishment threatened only to the contemners of the bookes and sentences and Texts of the Scriptures but likewise to the despisers of the ministery thereof But he that feareth the commandement which reuerenceth and loueth and maketh conscience of the whole doctrine of God he shall be rewarded with peace and blessings of this life and glory and blessednes in that which is to come No sinne is more dangerous and hurtfull then the contempt Doct. 1 of Gods word The ignorance and neglect thereof in them which haue opportunity to know and imbrace it is not a small fault nor often passed ouer without punishment much lesse may they look to escape without some grieuous plagues and iudgements that set naught by it that despise it that obstinately reiect and deride it And in this case there is no priuiledge or immunity by age or state or place or multitude our Sauiours threatning is generall without any respect of persons Whosoeuer shall not receiue you nor Mat. 10 14. 15 he are your words when ye depart out of that house or that City shake off the dust of your feeâ—e Truelie I saie vnto you it shall be easier for them of the land of Sodome and Gomorrah in the day of iudgement then for that Citie Who knoweth not that the mystery of the Sodomites is very grieuous as their wickednes was very hainous Who hath not heard aswell of their lamentable plagues as of their damnable sinnes They are condemned as Saint Peter saith already and therefore not like to be saued hereafter and what
then shall be the condition of those which are subiect to a greater destruction than these First all the threatnings of the law be due vnto them and will Reasons 1 in time accordingly be executed as is sayd in Deuteronomie All these curses shall come vpon thee and shall pursue thee and ouertake Deut. 28 45. thee till thou be dectroied because thou obeiedst not the voyce of the Lord thy God Secondly they renounce the Lord himselfe from being their God and king they disclaime his crowne and scepter his authority and gouernment they actually deny his nature and attributes The rebellion of such vngodly persons the Lord complaineth of in the Psalmes saying My people would not heare my voice and Israel Psa 81. 11. would none of me The punishment of such contemptuous rebells our Sauiour doth foretell in the gospell saying those mine enemies which would not that I should raigne ouer them bring hither Luke 19. 27. and slate them before me Earthly Princes will not endure despite at their greatest subiects hands to haue their dignity defaced or their lawes violated or their gouernance trodden vnder foote and therefore much lesse will the Lord of glory of iustice power beare such indignities at the hands of sinfull men which are his most abiect and contemptible creatures Thirdly they cast from them all the remedies and medicines whereby they might be cured of their sins and deliuered from their euills What is the best way to be deliuered from pernitious plagues and punishments to pacifie Gods wrath and displeasure what is the way to pacifie Gods wrath and displeasure to haue a communion with Christ in his passion merits and graces what is the way to attaine to this communion in the passion merits and graces of Christ to bring a faithfull and humble heart to lay hold on his promises And by what meanes may the hart be seasoned with faith and humility by the efficacy and vertue of the word So then they that contemne the word refuse to be faithfull relinquish the promises loose all right in Christ liue in Gods displeasure and consequently expose themselues to pernicious plagues and iudgements And thus much the Scripture doth testifie by shewing vs a president of the peruerse and froward Israelites The Lord God of their fathers sent to them by his messengers rising earlie and sending for he had compassion on his people and on 2. Chron. 36. 15. 16. his habitation But they mocked the messengers of God and despised his words and misused his Prophets vntill the wrath of the Lord arose against his people and till there was no healing Terror for the Papists whose religion is altogether confected Vse and made of seuerall sorts of contempt for what is there in it that tendeth not wholly to the disparagement of the holy Scriptures Are they not despised when mens writings and many of them mere forgeries are made of equall authority with them Are they not despised when the commandements and traditions of men when trifles and toyes when legends and fables and shamefull lyes are preferred before them Are they not despised when a sinfull man that man of sinne shall vsurpe authority ouer them and prescribe a meaning to them and not permit them to haue any other sense or power than he shall vouchsafe to giue Are they not despised when they are so violently impugned when doctrine and practice is directly against them when men wilfully refuse the knowledge and vnderstanding thereof when they labour with all their might that all the world might be kept close prisoners in the dungeon of darknes and depriued for euer of the light of the Gospell 2. This sentence will presse sore vpon the Brownists who are become bitter despisers of the ministery of Jesus Christ by seperating themselues from the churches of God and deprauing all the holy meanes of saluation Howsoeuer they pretend to stand for sincerity yet they resist it and taking vpon them to be champions for Christ his kingdome they fight against it and though their arguments seeme to be grounded on the word yet being well sifted they proue meere falacyes haue no agreement with the meaning of the Holy ghost in the word They are strongly illuded by Sathan and made his agents as much as may be to peruert the right waies of the Lord. 3. Jt generally condemneth all those which wish that Gods will might be put backe that their owne might be set forwards that would haue his word to giue place that their lusts might take place that be readier to breake all his commandements then willing to crosse any one of their carnall affections He shall rather lose his seruice then they will lose their sinfull pleasures his lawes shall rather be transgressed then ought of their commodities lessened they care not how low his glory falleth so that their name and credit may mount vp aloft Some therfore bitterly professe hostility against sincere preaching some scoffingly deride the faithfull preachers and some fainedly make semblance of loue to both but all these as Dauid saith Doe hate to be reformed and cast the Psal 50. 17. words of the Lord behind them and therefore all these as Ieremie saith shall be ashamed and afraide and taken and so destroyed Ier. 8. 9. Many hope for safety in regard of that which they are not as because they be not adulterers nor theeues nor grosse offendors against mans lawes but they neuer thinke of the perill in respect of that which they are being irreligious and prophane and impious contemners of Gods lawes But he that feareth the commandement c. Whosoeuer are religiously Doct. 2 affected to the word and worship of God are sure to speede well for it Though nothing be merited by desert of their part yet all happines is due vnto them by promise on Gods part And if any one of them should fayle to be blessed the whole body of the Scriptures should ceasse to be true For it is the current of all those holy writings and the couenant which is confirmed by the bloud of Christ that Gods people in whose heart his word is shall neuer want safety nor comfort nor glory They that loue thy lawe saith Psal 119. 165. the Prophet to the Lord shall haue great prosperitie and shall haue Psal 119. 165. none hurt And to him will I looke saith the Lord by the Prophet euen to him that is poore and of a contrite spirit and trembleth at Isay 66. 2. my words His looke to his whome he loueth is very effectuall and he will looke that nothing shall be amisse with them whome he in mercy beholdeth First this reuerence and feare which is here spoken of is compounded Reasons 1 of saith and humility two graces very acceptable to God and amiable in all godly Christians Secondly by this they manifest their loyalty to him and subiection to his kingdome they declare themselues to be his people and really acknowledge him to
may there haue meanes for their resolution to ridde them out of their perplexities They which are dull and lumpish may there finde such quickning as whereby their spirits shall be made fresh and liuely They which are in feares and anguish may there recouer comfort and be deliuered from their agonie and terrours And asmuch heedfulnesse is to be vsed for the abandoning of bad coÌ„panions least they be meanes to quench good desires in them as fast as the godly kindle them These which would be saued from damnation S. Peter admonisheth to saue themselues froÌ„ a froward generation 2. This doth teach men warines great circumspection Act. 2. 40. for their houses that they giue not entertainment to wicked fooles that will infect their families with the leprosy of lewdnes One sinfull seruant that dwelleth in their house or one graceles ghest that haunteth their house may quickly peruert theire whole houshould as a little leauen leaueneth the whole lump We are so prouident for our beasts that we will not permit such others as haue contagious diseases to eate with theÌ„ or to staÌ„d with them shall we be lesse carefull for our frinds for our seruaÌ„ts for our children for our yokefellowes for our selues for the state of our soules Shall plaguy persons haue liberty to open their botches and carbuncles among our people and in our presence and at our very tables Reproof of them that make no difference of any company the worst are as welcome to them as the best fools as much made of as wise men Either they know not wisedome or desire it not either they discerne not of folly or feare it not otherwise they would not asmuch affect of an vnsauory stinck as a comfortable welspring And many are iustlie to bee charged with this fault who hauing choise of seruices or habitations or matches consider not where are the godliest people to conuerse with but where is the greatest wages or moste commodity to be gained and so many place themselues or their children oftentimes in Sodome it selfe among Papists and idolaters among the blasphemers Sabbath breakers amoÌ„g whoremongers and drunkards among all sortes of wicked persons Some adioyne themselues to such as neighbours some as seruants some as yoke fellowes of whome it may be truely saide according to the prouerbe that they gette the diuell and all And this is a sinne so much the more hainous if they bee delighted with these venemous companions As it is to bee obserued in a number that no wine is so sweete vnto them as the company and talke of ruffians and scoffers and no vineger so tart as the presence and conference of such as feare God Verse 21. Euill pursueth sinners but that which is good rewardeth the iust BY euill is meant the punishment of sinne which is resembled to the rauenous strong and swift kind of creatures wicked men to them that are weaker and flower and so chased by them and made their pray Now as affliction and misery will in this maner come vpon the vngodly as the wages of their rebellion so blessings and comfort shall come to the godlie as a recompence of their obedience Sinfull men liue in perpetuall perill of destruction all the dayes Doct. 1 of their life before they perish Their daunger foregoeth the misery and mischiefe which at last falleth vpon them as the hare runneth in hazard and ieopardie before the greyhound commeth at her and snatcheth her vp And yet the hare doth often outrunne the greyhound or getteth to couert whereas the wicked can neuer auoide Gods iudgements vnlesse they auoid their sinfulnes For so doth the lord Deâ—t 28. 45. threaten in the law saying All these curses shall come vpon thee and shall pursue thee ouertake thee till thou be destroyed because thou obeiedst not the voice of the Lord thy God First the plagues which follow sinners are mightie and forcible Reasons 1 God sends them and Angels bring them and who canne withstand them According to their commission they may strike where they will and when they will and how they will without any resistance The prophet Amos speaketh home to this Amos. 2. 14. purpose and doth fully confirme our point in hand The flight shall perish from the swift and the strong shall not strengthen his force neither shall the mightie saue his life Nor hee that handleth the bowe shall stand and he that is swift of foote shall not escape neither shall he that rideth the horse saue his life Secondly as they are powerfull and puissant so are they also iust and righteous They haue pursued their pleasures and profittes and pride and all their sinfull lusts with delight and therefore it is equall that curses should pursue them for punishment therof and especially those which with violent hands or virulent tongues haue persecuted their brethren Of such men and of such Psal 140. 11 misery for that cause speaketh Dauid in one of his Psalmes The backbiter shall not be established vpon the earth euill shall hunt the cruell man to destruction Terrour for all them that are in the power of their sins that they liue in continuall danger of one stroke or other yea of death yea Vse of destruction yea of hell and damnation What time can any of them truly say I am now in safety as yet I shall escape Gods veÌ„geance Doe they not know that wheÌ„ they shall say peace and safetie then shall come vpon them sudden destruction as the trauail vpon 1. Thes 5. 3. a woman with child and they shall not escape Who can say with warrant I am heere free from the dart of death J shall surely cary my selfe froÌ„ hence my life shall not be taken away in this place Can any house can any fort can any caue can any place vpon the earth or in the earth or aboue the earth keep back Gods curse and make a seperation betweene sinne and misery Yf the one be let in the other will not be shut out for it hath right might to come to his coÌ„panion Paradise could not priuiledge our first parents froÌ„ the punishment after that they coÌ„mitted the fault and heaueÌ„ could not help the reprobate Angels against their damnable condition when they had fallen into rebellion And who can say make it good at any repast or recreation I shall continue this feast or game or sport to the end before my fall ruine this delight shall not be interrupted and broken off by fear tormeÌ„t before it be fully finished Doe they not remeÌ„ber that the wrath of God came vpon the lusting Jsraelites in the wildernes whiles they were eating the dainties which they so much desired that he slew the strongest of them with meate in their mouthes Was not Aminon Dauids wicked son killed in his own brothers house at table at a banquet when his heart was most merry with wine Admonition to hasten their conuersion to the Lord that their
howsoeuer through Christ he passe by the infirmities of the godly taketh things at the best which they doe yet hee dealeth not so with the wicked beeing his enemies but iudgeth of their waies according to the nature and effects and consequents of the same As he will doe them no wrong to make their faults more or more grieuous then they are so hee will shew them no fauour to extenuate their sinnes or mittigate the punishment which they deserue This he testifieth of al that are lewd in their waies whatsoeuer their cloakings or defences or excuses be but they are no better then despisers of him and therfore to be plagued no lesse than they that despise him Verse 3. In the mouth of the foolish is the rod or wand of pride but the lippes of the wise preserue them IN the mouth of the foolish in the vsuall talke of wicked men especially when they are of any hawty heart and high minded is the rod of pride such speeches as proceed from pride wherby they strike at others are coÌ„monly smitteÌ„ themselues either man taking aduantage of them or God inflicting punishments for them But the lippes of the wise such words and answeres as in humility they vtter to men and such praiers and petitions as they send vp to God preserue them protect themselues and others also from hurts and dangers It is property of proude men to haue arrogant and hurtfull Doct. tongues Jt is not easie for them to speak and not to speak to the extolling of themselues and diâ—grace of others The naturall current of their discourse is stopped when they may not boaste or threaten or reuile or traduce or vtter some contemptuous iests against their neighbors Behold saith Dauid they brag in their talk Psal 59 7 8. and swords are in their lips for who say they doth heare But thou O Lord shalt haue them in derision and thou shalt laugh at all those nations As this their sinne is common and frequent so are the scriptures also plent full of complaints against it in many places and so are they in denouncing proportionable punishmentes and so are they in declaring how they haue bene executed First pride doth ingender malice and enuy and fiercenes and it came no way more readily and harmefully exercise them by Reasons 1 violent speeches and therefore it vseth them as ordinary weapons of mischance Secondly in striking at men with contumelious and proude words they also lift vp themselues insolently against the Lord and therefore both in defence of his people and reuenge of his enemies he maketh their stripes to light on their owne backes and the strokes of their rods to fall on their owne faces To that end speaketh Dauid in the twelfth Psalme The Lord will cut off Psal 12. 3. all flattering lippes and the tongue that speaketh proude thinges Which haue saide with our tongue will we preuaile our lippes are in our owne power who is Lord ouer vs And to the same effect he Psal â—9 11. 12. 13. prayeth in another Psalme Scatter them abroad by thy power and put them downe O Lord our shield for the sinne of their mouth and the words of their lips and let them be taken in their pride euen for their periurie and lies And let them know that God ruleth in Iacob euen to the ends of the world Instruction that so far as we are vnwilling to be hurtfull or to be Vse hurt with our tongues we get humility in our hearts If we giue place vnto pride our pride will haue the comand of our mouthes and set our lips to smiting we shall vncessantly be offering iniury to others haue them all at last returne vpon our selues Are we therefore desirous to liue in peace without vexation and perill let vs put away pride then for that is a continuall make-bate and indangereth vs dayly Would we auoide that shame and disgrace which commeth vpon lyars and slanderers when their falshood is found out let vs beware then of arrogancy for that is impudent and bold to affirme any vntrueth and God is iust and righteous to bring the trueth to light 2. Not to presse our selues without need into the place or company where foolish prowde persons haunt If we come within their reach we must looke to be lashed or knocked they are soone ready to strike euery word is a blow with them True it is that they offer violence also to them that are absent and depraue many that neuer come among them but it is lesse daungerous when we prouoke them not vnnecessarily with our presence nor expose our selues to their bitter or scurrilous speeches But the lips of the wise c. The vse of a good tongue is a defensiue Doct. 2 weapon against the strokes of an euill tongue See chapter the twelfth v. 13. Doctrin the second Vers 4. Where none Oxen are the cribbe is emptie but much increase commeth by the strength of the Oxe BY Oxen he meaneth those kind of labouring cattell which are applied to plowing and other works of husbandry and where they are not or not set to worke there the cribbe is emptie and so is the barne also foode for man and beast faileth but much increase commeth by the strength of the Oxe abundance of corne and necessary prouision ariseth by the trauell of cattell and labourers in diligent plowing and husbandry The seruiceable creatures are most profitable and necessary Doct. The Teame and plowmen cannot be spared as tillage plowing cannot By these sundry sorts of beasts and foules fare the better especially those that are tame and domesticall and by these are all degrees of people maintained the meanest the middle sorte Eccl. 5. 8. and the mightie according as it is sayd that the King also consisteth by the field that is tilled This matter is more largely intreated of in the twelfth Chapter v. 11. Doctrine the first vpon these words He that tilleth his land shall be satisfied with bread Verse 5. A faithfull witnesse will not lie but he that telleth lyes will be a false witnesse A Faithfull witnesse he that maketh conscience and is resolued before the iudgement seate constantly to testifie the truth will not vsually nor in his common speech tell vntruths but he that telleth lies will be a false witnesse whosoeuer accustometh himselfe to lying in priuate will not sticke to forsweare himselfe and beare false witnesse in publick It is all one in sense with the 17. verse of the 12. chapter where it is sayde that he which speaketh trueth will shew righteousnesse c. Verse 6. The scorner seeketh wisedome but findeth it not but knowledge is easie to him that is prudent THe scorner that is very sinfull and contemptuous persons for it is a collectiue and meant of all or at leaste of diuers of them seeketh wisedome by wisedome we may vnderstand the true knowledge of Gods holy will and where it is said the scorners seeke it the meaning
are there perswasions and reasons to that purpose declared Come with vs say they we will lay â—ait for bloud and lie priuilie Prou. 1. 11. 13 14. for the innocent without danger we shall finde all precious riches and fill our houses with spoile thou shalt put in thy lot among vs we will all haue one purse And the fellowship of faithfull Christians in fasting and prayer in participation of the word and Sacraments and in all holy exercises of religion doth asmuch refresh the hearts of them that addict themselues to the seruices of God and vnfainedly seeke eternall saluation They gladly come together they willingly stay together they coÌ„fortably conuerse together as it is sayd in the Acts of the Apostles that they coÌ„tinued Acts 2. 46. daylie with one accord in the temple breaking bread at home did eate their meate togither with gladnesse and singlenesse of heart Confutation of them that giue the Papists so high a commendation for vnity which deserue so deepe a condemnation for conspiracy Vse 1 They loue one an other most dearely but it is because one knoweth an other to hate religion Christians and Prince and country most deadly idolatry and superstition and treachery and treasons are the foundations of their amity and kindnes Instruction to try what vprightnes is in our heartes by our loue or righteous men for righteousnesse sake Whosoeuer doth trulie detest iniquitie will louingly imbrace the company of them that be enemies vnto it and all that soundly sette their affections on goodnesse will estrange themselues from them that walke in wickednesse Dauid built his comfort vpon the firmnes of this groundworke when he said for the assurance of his fidelity towards God that all his delight was in the saints that were in Psal 16. 3. the earth and in the excellent And when he appealed to the lords owne testimony of his holy zeale saying Doe not I hate them O Lord that hate thee and do not I earnestly contend with those that Psal 139. 21. 22. rise vp against thee I hate them with an vnfained hatred as they were mine vtter enemies Consolation to them whome no vngodly man can fancy but euery one maligneth and speaketh euill of and setteth himselfe against What maketh this enmity and opposition but folly and malice on the one side and saithfulnes and well doing on the other It prooueth that themselues are too spirituall for fleshly fooles to fauour and their wayes too righteous for sinfull men to like of If they were of the world they should finde more friendship at worldly mens hands if they would runne to the same excesse of riot and sinne with the wicked they should be lesse traduced by wicked mens tongues In regard whereof on the contrary side it is not a credit but a blemish not for comfort but for terror to be magnified and much made of among them of whom God and his best seruants are despised and lewde men of worse behauiour are most countenanced Verse 10. The heart knoweth the bitternesse of his soule and a stranger shall not meddle with his ioie THe heart of a man that part of him which is the fountayne of life and seate of affections knoweth the bitternesse of his soule feeleth inward anguish and hath experience of pearcing sorrowes the meaning is that the feares and heart griefe of them that haue a troubled conscience are more felt of themselues than known to others And a stranger any other besides himselfe shall not meddle with his ioye cannot discerne how great his comfort 1. Pet. 1. 8. is being the same that Saint Peter calleth an vnspeakable ioye No griefe is so great as that which lyeth vpon an afflicted conscience Doct. 1 It is not only bitter but bitternesse it selfe more vnpleasant than gall or wormwood it is an vnknown burden and grieuously crusheth euery one which lyeth vnder it And therefore it is said that the spirit of a man will sustaine his infirmitie but a Prou. 18. 14. wounded spirit vvho can beare The mind of a man may beare out with patience the paines and diseases of the body or any outward crosses but what strength besides the power of Gods holy spirit is able to make a man without fainting or shrinking to endure the torment of a bitter afflicted soule No health no pleasures no comforts of this life can cheare it vp no might can enable any to stand firme and sure vnder such an intolerable waight Dauid compareth the horror of it not to stripes on the body or breaches on the skinne or wounds in the flesh but to the very breaking of the bones as he saith Make mee heare ioie and gladnesse Psal 51. 8. that the bones which thou hast broken may reioice First the sight of sinne is very hideous for a wakened conscience Reasons 1 to behold and that doth therefore pierce the heart with miserable pangues and terrors And hereupon was Dauid mooued with such importunity to sue for mercy at Gods hands that the booke might be crossed and all his iniquities pardoned because saith he my sinne is euer before me The memory and guiltines of Psal 51. 3 it pursued him euery where continually by night and by day abroad and at home in bed and at boord no time could free him from it no place could ridde him of it no power could preuayle against it Secondly the apprehension of Gods displeasure of all things is most terrible and fearfull and that is it which doth so much dismay the wounded consciences Iob had afflictions vpon afflictions and losses vpon losses losse of sheepe and Oxen losse of Asses and Cammels losse of seruants and children losse of foundnesse and good estate of his owne body and yet for all these his heart was not troubled vntill God seemed to be offended and then he was presently much perplexed The Prophets knew well that rebukes were wholsome and chasticements necessary and yet they pray earnestly that the Lord would not rebuke them in wrath nor correct them in anger but only chastise them in iudgement least they should be brought to nothing Psal 6 1. Ier. 10. 24. Our Sauiour Christ himselfe could easily endure both paines and pouerty and hunger and thirst and contempt and reproche and all other crosses from his youth vpward but when our transgressions brought vpon him Gods indignation when for the sins of his people he was to sustaine the wrath of his father then though he was most perfectly patient yet he could no longer forbeare to bemone his importable burden that lay vpon him My soule saith he is heauie euen vnto the death then he praieth Father if it be possible let this cup passe from me then in a bitter agony he falleth a sweating and that of drops of bloud and lastly after all this at the finishing of his passion and the perfecting of our redemption he sendeth vp a patheticall complaint to his father My God my God why hast thou forsaken me
Deuteronomy ruÌ„neth in this maner The Lord shall make thee the heade and not the tayle and thou shalt be aboue onelie and not beneath Deut 28 13. if thou obeiâ— the commandements of the Lord thy God which I command thee this day to keepe and to doe them And thus much doth Dauid acknowledge to be verfied to himself the Lord performed this good promise vnto him Thou hast saith he deliuered mee from the contentions of the people thou hast made me the head of the heathen a people whome I knew not doth serue me Assoone as they heare they obeye me strangers be in subiection to me First there are manifold occasions whereby vngodly men are often brought to be so submisse to the seruants of the Lord as in Reasons 1 respect of the authority and greatnesse which diuers are aduanced vnto as all the Egiptians bowed to Ioseph and all the Persians to Mordecay and because distresses make many to seek help and counsell at their hands whom formerly they haue maligned and hated as wicked Iehoram at Elisha Balshazzar at Daniel 2. King 3. Dan. 5. proude Pharaoh sundry times at Moses Secondly if godlines were a cause of contempt and vilenesse theÌ„ as the godly were more multiplied so they would bee more contemptible eÌ„vile and the whole body of them would be basest of all whereas the contrary is euidently to be seene fithence the Church is the most glorious company that euer was oâ— shall be in the world There is no state nor kingdome nor empire that hath bene or can be comparable to it And to this purpose heare what the holy spirit of God testifieth of her in the songs of Salomon There are threescore Queenes and fourescouâ—â— Concubines of the damsels without number But my done is alone my vndefiled are shee is the onlie daughter of her mother and she is deere to her that bare her the daughters haue seene and counted her blessed euen the Queenes and the concubines and they haue praised her Who is she that looketh forth as the morning faire as the moone pure as the sunne terrible as an armie with banners How many nobles how many princes how many kings how many natioÌ„s do yeeld obedieÌ„ce vnto the Church Yea the very wicked also euill men do bowe before her though they loue her not yet they pretend loue and hypocritically make femblance of reuerence to her their mouth giueth her testimony with their lips they would make meÌ„ beleeue that they haue her in estimatioÌ„ EueÌ„ the very Atheists theÌ„selues scarce dare grow so andacious as to professe that they are none of Gods people nor meÌ„bers of the Church And that did Dauid vse as an argument of his greatnes predominatioÌ„ ouer his enemies that straÌ„gers did fainedly Psal 18. 44. subiect themselues vnto him Thirdly if piety and religion did make men abiect despised then as their grace did grow their credit would decrease the riper they waxed in goodnes the deeper they would sinke into basenes perfect holines would bring theÌ„ to a perfectioÌ„ of ignominy which who seeth not to be otherwise Especially at the end of the world wheÌ„ the saints shall be replenished with the fulnes of grace shall they not be beautified with the brightnes of glory and haue power committed vnto them to bee iudges of all the reprobates both of men and Angels Confutation of that error which is in the mouthes of monie Vse 1 and the mindes of more that hee which will bee religious must needes bee contempâ—â—ble and the waie to become greate is to growe sinfull and godlesse Flesh and blood Indeede woulde haue it so and therefore fleshly men imagine it to be so they cary an enuious heart against the righteous and therefore bee grieued that the righteous should either rise or stand but he that setteth vp establisheth and he that casteth down and depresseth declareth his purpose which his power also accomplisheth that his seruants shall be made honourable with preferment and his enemies made vnderlines with debasemenâ— Daniels faithfulnes did neuer bring him to reproch nor his aduersaries falshood did euer winne them credit Mordecay could not be kept downe because he was a godly Iewe nor Haman could not bee held vp because he was an impious Amalekite Read through the whole book of the Scriptures it will appear that of al the kings they which were most holy and zealous for the worship of God did alwaies best prosper in their owne estate That which is spoken in the Psalme concerning the happines of them that feare God wil infallibly be verified of euery one of them in due season His Psal 112. 9. 10. horne shall bee exhalted with glorie The wicked shall see it and bee angry hee shall gnash with his teeth and consume a vaie the desire of the wickedsh all perish Admonition to vngodly persoÌ„s that they be not too fierce violent against their poore brerhren when they haue a superiority ouer them their course will come in time to bee their inferiours and to stand vnder their sentence and to fall vnder theire hands and to lie vnder theire feete and therfore let them not bee extreamely rigorous to them least their measure be returned to themselues Yf Iosephs brethreÌ„ had asmuch beleeued his dreames that they should come and bow to him as they euuied him for them they would haue vsed him with more mildnesse Jf Shimei had thought that Dauid would haue recouered again the crowne and kingdome and soueraignety ouer him he woulde haue spared his cursed speeches against him Verse 20. The poore is hated euen of his owne neighbour but the friends of the rich are manie THe poore he that is fallen into pouerty or disgrace with great personages is hated of his neighbour they that dwell by him and his kinsfolkes and old acquaintance and such as were wont to be familiar with him being yet but carnall men wil altar their countenance and behauiour towards him and picke quarrels against him and take any occasion to alienate themselues from him But the friendes of the rich are manie diuers fawne on the wealthy and flatter them and make a faire shew of loue good will when as notwithstanding they beare no such affection to them in their hearts The friendship of fleshly men is grounded on the state of them Doct. whome they shewe kindnes vnto and not on their graces Be they neuer so religious and godlie yet wanting wealth and countenance they contemne them as abiects be they neuer so impious prophane and yet hauing titches and dignity they admire them as Angels While Job was in prosperity and held the weapon of authority in his hand euery one respected him a chaire was set for him in the streete to rest him by the waie well was he that could doe any good office to shewe how much hee honoured Job but when his goods were gone his bowstring was cutte as he saith no
hurtfully and drawing others to mispend their time in hearing of theire vaine and hurtfull talke Beggery is appointed for their wages and beggary shall duelye be paide vnto them and beggary they maye surely looke for and if they receiue it not presentlie in hand it will bee doubled with interest at the last Or if it should neuer bee performed at all in that kinde it will certainely be recompenced with some other punishment that shall more than counteruaile it And let it not bee obiected heere that the minister also dealeth onelie with his tongue though a principall parte of his function bee exercised in speech for it is an holie worke and a fruitefull worke and a worke which God calleth him to and assisteth him in to speake to his people But hee must also watch ouer his flock and study to make prouision for them if he will shew himselfe a faithfull minister of God If he be negligent in that duty howsoeuer he be not laden with pouerty he will be empty of knowledge and comfort and pressed with the burden of an euill conscience Verse 24. The riches of the wise are their crowne but the foolishnes of fooles remaineth follie THey which haue wealth with godly wisedome are made the more honorable by it for their credit for so much the word crowne doth often import in the Scriptures And though sinfull fooles haue neuer so great abundance of riches they nothing auaile them against their foolishnes They be as ignoraÌ„t and more wicked than if they possessed nothing their lewdnesse is not made the lesse grieuous and damnable by their great substance and their absurdities be more seene noted to their shame than if they liued in a poore estate and obscurely When the heart of a man is beautified with grace his outward Doct. preheminences be ornaments to him Some in the Scriptures be commended for their strength and valiantnesse as Dauids worthies some for their vnderstanding wisedome as Chusai and Daniel some for their authority and promotion as Ioseph and Mordecai some for their wealth and substance as Iob and Abraham and some for all these as Dauid and Salomon First to godly men they testify the loue and kindnes of the Reason 1 Lord towards them as Iob saith that the light of Gods countenaÌ„ce shined vpon his head and by his light hee walked through the darknesse 〈◊〉 9 3 in the daies of his great prosperitie Secondly they glorifie God and adorne religion and get true praise to themselues by the good vsage of those thinges which they possesse Instruction for wise men to be thankfull to God when he dealeth Vse so bountifully with them as to adde earthly blessinges to his heauenly graces VVhen wisedome bestoweth riches and glorie though she bring them in her left hand it is a gift of greater value Prou. 13. 16. than if the mightiest monarch in the world should giue the greatest treasure in the world with his right hand If a man be inritched by vertue and godlinesse vvhich hath the promise of this life 1 â—in â—4 8 present and of that vvhich is to come If God giue him power to get Deut. 8 18. substance to establish his couenant with him there is iust cause why he should conceiue comforte in his owne soule in regard of the Lords louing fauour towards him but more equall it is that hee should returne praise to Gods name who hath so multiplied his mercies vpon him Reproofe of those which seeke to disgrace the godly so much the more if they be blessed with ritches when nothing else can be charged vpon them to their reproche they picke quarrels against their goods to depraue them therewith as though it were impossible for any to be wealthy vnlesse hee be also vniust and worldly But our Sauiour telleth the cause of this grudging though the drift of the parable tend to an other purpose namely their eie is euill because he is good and they thinke that he giueth Mat. 20. 15 too much wages to his seruants and too short allowance to them Confutation of their folly that thinke riches and other outward things to suffice for their credit though they be vtterly emty of all heauenly vnderstanding The miser which Christ speaketh of in the Gospell had abundance of wealth and substance and yet no honour for God called him by his right name foole and by that shall he be known to the end of the world and then be euidently seene to be such a one Herod had dignity and power and wit and eloquence and pompe and fleshly glory and yet what is written of him or spoken of him which doeth not continue the memoriall of his miserable and wretched estate Verse 25. A faithfull vvitnesse deliuereth soules but a deceitfull one forgeth lies A Faithfull witnesse which both hath sure knowledge of that which he affirmeth and an vpright heart to doe seruice to God good to his brethren by his testimony deliuereth soules indeauoureth by declaring the truth to helpe innocent men out of their troubles and infamy where into they are fallen or like to come by vniust accusations or false surmises of them For by soules in the Scriptures is often meant the persons of men As Exod. 1. 5. All the soules that came out of the loynes of Iacob were seuenty soule But a deceitfull one a false witnesse or crafty accuser forgeth lies as sometimes he peruerteth the trueth and abuseth it to crosse iustice and true dealing so if that will not bee for his turne to effect his purpose then he inuenteth a lye and setteth a colour vpon it to destroy or molest his harmlesse neighbours For here doth the holy ghost oppose the deceitefull to the faithfull and forging of lyes to deliuering of soules in regard of the effect that it worketh because by that meanes many men are brought to danger and destruction And as this is vnderstood of the whole man that a faithfull witnesse will deliuer him so it is true concerning that part of man the soule so properly called that a faithfull witnesse either minister or priuate person according as opportunity serueth will specially laboure to deliuer the heart from sinne by testifying the trueth of God against it and so preserue his brother from destruction This is according to that which S Iames speaketh Brethren if any of you hath erred from Iam 5. 19. 20. the truth and some man hath conuerted him let him knowe that hee which hath conuerted the sinner from going astraye out of his waye shall saue a soule from death and shall hide a multitude of sinnes On the other side the false Prophets and seducers of all men are the most deceitfull and dangerous do greatest mischiefe with their corrupt doctrine and pestilent errors The sence of this verse is agreeable to the sixt verse of the twelfth chapter where it is sayde that the talking of the wicked is to lye in waite for bloud but the mouth of the righteous