the same from the most righteous Iudge at the last day but if they haue peruerted iudgement if they condemne the innocent and if they confirme the wicked in their wicked waies they doe all this against their owne soules those matters will bee called into question againe at that time and then they shall haue shame before the iudgement seat of Christ in the presence and hearing of all the world Verse 11. The weight and ballance of iudgement are of the Lord all the weights of the bagge are his worke THE weight and ballance of iudgement Iust euen and equal measures and all vpright and faithfull dealing in euerie respect are of the Lord commanded and appointed by him according as it is said in the Law Thou shalt haue a right and Deu 25. 15. 16 iust weight a perfect and a iust measure shalt thou haue that thy daies may be lengthened in the land which the Lord thy God giueth thee For all that doe vnrighteously are abomination to the Lord thy God all the weights the great and the small and of the middle size of the bagge which men vse to put into the bagge for the better and safer keeping of them are his worke his ordinance found out and inuented by his special prouidence and direction and warranted by his word for the benefit of humane societie and the preseruation of equitie in the trafficke of one man with another Heerein is a secret admonition contained by consequence that no man peruert them to fraud and deceit because that man is not only thereby damnified but Gods owne ordinance is thereby violated See Chap. 11. verse 1. Verse 12. It is an abomination for Kings to commit wickednes for the throne is established by iustice IT is an abomination an horrible and loathsome thing wherwith the Lord is highly displeased for Kings for great and mighty men and Magistrates of euery degree to commit wickednesse to walke in impious vncleane and vnrighteous waies for the throne their honour and safety and good estate euery way is established by iustice made firme and continued the longer by their faithfull and vpright behauiour towards God and their people Doct. 1 The greater men be the more grieuous their faults are when they fall into sinne By this argument doth Hosea exaggerate the offenses and iustifie the punishments of the Priests of his time As they Hos 4. 7. were increased saith he that is growen richer and exalted higher they rebelled against me therefore I will change their glorie into shame And Ieremie by way of comparison doth somewhat extenuate the naughtinesse of the vulgar sort to aggrauate the wickednesse of the nobilitie saying They this common people are poore they are foolish for they know not the way Ier. 5. 4. 5. of the Lord nor the iudgement of their God I will get me vnto the great men and will speake vnto them for they haue knowen the way of the Lord and the iudgement of their God but those haue altogether broken the yoke and burst the bonds Wherefore a Lion out of the Forest shall slay them and a Wolfe out of the Wildernesse shall destroy them c. Reason 1 First the more bountifull God hath beene to them the more thankfull they ought to be to him and as he hath increased their wages they should also mend their worke large pay doth duly challenge large paines and therefore contrariwise their great offenses must needs deserue the greater punishment The Lord was wont to ebbraid great personages when they committed great transgressions with the high places he had aduanced them vnto as Saul and Ieroboam and Eli though better than they and Dauid himselfe though best of them all Secondly their sinnes are very pernicious and pestilent they bring euill into request that men by their example will practise it for credit sake When Ieroboam is mentioned hee is vsually described by this that he made Israel to sinne Thirdly they draw downe plagues and iudgements vpon the places and people that are vnder them as Dauid did by his adulterie and murder and when he committed a smaller fault as was the numbring of the people But the strokes which the fearfull sinnes of Manasse Iehoiakim and others brought vpon the City Temple and inhabitants of Ierusalem and Iudah were maruellous lamentable in those daies and very memorable still in these times Vse 1 Reproofe and terrour for such as priuilege themselues by those prerogatiues which they haue aboue other men whereas none are in so dangerous and miserable estate as they They thinke their gentrie will warrant all impietie and their dignitie assure them of impunitie and their eminent places a protection from all punishments And therefore so many are puffed vp with pride and practise crueltie and professe adulterie and breath out blasphemies and liue in voluptuousnesse and scarse forbeare any kinde of iniquitie Instruction for honourable personages to take the right way to preserue their honour by keeping themselues from those corruptions whereunto this age of ours and that state of theirs are very prone Let them therefore read the Scriptures constantly as the King was commanded to doe all the Deut. 17. 19. daies of his life that hee might learne to feare the Lord his God and to keepe all the words of the Law Let them meditate in the same with as great diligence as was required of Ioshua who was to apply himselfe thereto both day and night that he might Iosh 1 8. doe according to all that was written therein Let them haue faithfull Ministers about them which will shew them their sinnes and deale faithfully with their soules as Gad and Nathan did with Dauid and let them hearken to their wholesome counsels as Dauid did to Gads and Nathans Doct. 2 The throne is established c. The goodnesse and iustice of men in authoritie doth better vphold their estate than greatnesse and riches The Lord by Ieremiah declaring how happy Iosiah the father had beene and how wretched Iehoiakim the sonne should be and why the one did speed so well and wherefore the other could thriue no better saith Shalt thou raigne because Ier. 22. 15. thou closest thy selfe in Cedar Did not thy father eat and drinke and prosper when hee executed iudgement and iustice When hee iudged the cause of the afflicted and poore hee prospered Was not this because he knew mee saith the Lord But thine eies and thy heart are only for thy couetousnesse and for oppression c. And so his ruine and destruction is shewed in the words following Reason 1 First there and no where else is stabilitie and assurance where God is a refuge and defense they stand all firme whom he protecteth and downe they must whom he neglecteth And whom doth hee preserue but the righteous And what righteous man was euer forsaken Especially what righteous and godly Prince can possibly bee destitute of his aid and succour Secondly equal and vpright administration of iustice doth knit
be respected in euery thing that any man doth deale in by taking direction from his word both for matter and manner by proposing a right end euen his glory in the performance of it by asking his helpe and waiting on his hand as well for successe as recompence and thy thoughts shall be directed thy minde shall be informed in the right way thy heart shall be confirmed to proceed on with cheerefulnesse and thou shalt be lead with a speciall guidance to thinke vpon those meanes which will bee most effectuall for the accomplishing of thy desire if it be for his praise and thy good to haue thy desire accomplished Doct. They are sure to speed well which deale for God and depend vpon him in their affaires There is a consent and agreement of sundry other texts of Scripture with this which perswade to the same duty that in this place is required and confirme the same promise that heere is deliuered The Psalmist vseth almost the same words saying Commit thy way vnto the Lord and trust in him and hee shall bring it to passe And the Writer of this Booke elswhere Psal 37. 5. doth nothing differ from the same in sense when hee saith Trust in the Lord with all thine heart and leane not to thine owne wisdome In all thy waies acknowledge him and he shall direct thy Prouer. 3. 5. 6. waies Examples may be brought for proofe heereof both plentifull and pregnant as of Abrahams seruants iourney into Mesopotamia to fetch a wife for Isaac and of Iacobs to take a wife for himselfe Who knoweth not that they altogether rested vpon the Lord in their enterprises And who seeth not the goodnesse of God in their protection and direction and happy successe That his gracious prouidence went thither with them and was there with them and returned backe with them and wrought all for them Reason 1 First the businesse is his and they be his seruants and therefore in helping them hee doth manage his owne matters for his owne glory Secondly he is all-sufficient both in wisdome and power and therefore it is most easie for him to direct them with counsell and assist them with strength and prosper them with a comfortable euent Vse 1 Instruction to repaire to God in all our waies and bee religious not onely in workes of Religion but in euery other action and exercise Our refreshings our ciuill imploiments our ordinarie and common vocations though neuer so meane will call vpon vs to craue helpe from heauen and to be seruiceable to our heauenly Father if wee minde to shew more obedience than the wicked and to obtaine a better condition than the Infidels Remember what the Apostle saith to Christians that be faithfull and beleeuers Whether ye 1. Cor. 10. 31. eat or drinke or whatsoeuer ye doe doe all to the glorie of God Incouragement against all the lets and impediments that vse to stay many good men from many good seruices The worke say they is great and our power to performe it is but small the managing of it requireth much wisdome and wee finde our selues very defectiue of wisdome and therefore how shall wee bee able to deale in matters of such difficultie This is true if that bee not a duty which thou art to vndertake if the worke be none of thine as not laid vpon thee by God but if he call thee vnto it and set thee about it let no discouragement oppresse thine heart hee will surely helpe thee in it Both Moses and Ieremie were troubled with such feares but felt afterwards by experience that they were causelesly fearefull At first they considered how heauy the burden of their offices was and how weake their owne backs were to beare it but afterwards they found that they and their ministeries were supported and blessed by a diuine hand from aboue and so shall euery godly man be in all religious and righteous exercises Reproofe and terrour of the wicked which respect the Lord in that which they doe or take no more than the horse in going or the oxe in plowing or any kinde of beast in his feeding Of all others they would haue least dealing with him their hearts say to God as the diuels said to Christ What haue Matth. 8. 29. we to doe with thee Art thou come hither to torment vs Whatsoeuer hath in it any stampe or print of his ordinance is for that cause distastefull vnto them though otherwise they see it would bee commodious for them How can these expect so much to haue their thoughts directed as their hearts more hardened and their mindes infatuated And whether is it more likely that they shall bee blessed in their waies or rather according to the threatning of the law accursed in their courses especially when their workes are so farre from being committed to the Lord as that they are opposed against the Lord when they be not done loyally in obedience to please him but contemptuously in rebellion to prouoke him Verse 4. The Lord hath made all things for his owne sake Yea euen the wicked for the day of euill THE Lord hath made all things By making is vnderstood as well that workmanship which was bestowed vpon all the creatures for their forme and existence as the workes which he daily doth in his perpetuall gouernment and administration for his owne sake for his glory which is seene in his wisdome and power in his mercy and righteousnesse with all other holy attributes And this hee doth not onely propose to himselfe as an end that were meet and to bee wished but commandeth and causeth as an effect that is necessary and certaine euen the wicked against the day of euill This clause is annexed as a preuention of an obiection that might arise out of the former words How truly may it bee said that hee hath made all things for himselfe when reprobates both men and Angels continually set themselues against him Now to this he answereth that hee getteth no small honour by them that are most vngodly and wicked for sithence they refuse to yeeld him glory by their life and to acknowledge his goodnesse in the time of their prosperitie he will glorifie himselfe by their death and manifest his iustice in the day of their destruction And to that damnable estate they are fore-ordained by Gods righteous decree as it is intimated heere and expresly affirmed in other places and yet made worthy of it by their owne vnrighteous behauiour as is noted in Pharaoh and other obstinate Rebels Doct. The praise of God is set foorth not onely by his most eminent creatures and actions but euen by the meanest of his workes and the worst things that be This doth Dauid acknowledge in the generall when hee saith All thy workes praise thee O Lord and dilateth vpon it Psal 145. 10. in the particulars when not only hee prouoketh Kings and Princes and all people to performe this duty but bringeth in all sorts of beasts and
fishes and fowles and creeping things Psal 1. 48. as occasions and meanes thereof When the Lord was sending the Prophet Isaiah about a most vncomfortable message euen by his ministerir to harden the hearts of the people to their destruction the Seraphims cried Holy holy holy is the Lord of Hoasts Isa 6. 3. When S. Paul had discoursed of the reiection of the Iewes from being a Church for many hundred yeeres which miserie he could haue beene content to preuent with the price of his owne soule he concluded the point in this manner Of him and through him and for him are all things To him be glorie Rom. 11. 36. for euer Amen Reason 1 First the holy and only wise God cannot possibly doe any thing that is vaine and fit for nothing as euery thing is that serueth not for his glory A prudent man will aime at some vse of those things which hee taketh in hand and therefore much more will he which maketh men prudent and giueth them their wisdome and can turne all things to such vse as best pleaseth him Secondly the Lord is prouident for his creatures in all his workes and regardeth their good especially of the principall and most excellent as men and Angels Now hee respecteth none so much as his owne honour nor matcheth any in equality with himselfe for whatsoeuer happinesse is conferred vpon them it is subordinate to his praise and that is the scope and chiefe end whereunto all other ends and proceedings are directed Vse 1 Instruction to obserue matter in all his workes and waies whereby we may be mooued to yeeld him that praise which is proportionable to the obiect offered vnto vs. If we see punishments executed there is cause that wee should bee humbled and made to tremble at his iustice if mercies bee performed let vs blesse his name for his goodnesse And so when things come to passe that are stranger than we thought of or greater than wee expected let vs wonder at his wisdome and be guided by it and magnifie his power and repose vpon it And because we our selues are of his making and hee doth giue vs life and breath and all things yea because we are of his second making and hee doth giue vs eternall life and grace and all blessednesse therefore ought we to be for him and his glory against sinne and his enemies And this may be a forcible motiue to make vs patient in all the afflictions which he imposeth vpon vs because they are his worke and for his honour which will be the more procured by our humble and fruitfull submission to him in the same Terrour for vngodly men which giue all the members of their bodies and faculties of their soules as weapons of vnrighteousnesse to fight against God and yet thriue in their wicked waies and prosper in their sinnes They are reserued as S. Peter testifieth to the day of iudgement to bee punished 2. Pet. 2. 9. though they should not be plagued sooner The Lord will shew himselfe to be admirable in righteousnesse when all the world shall see them miserable with torments Verse 5. All that are proud in heart are abomination to the Lord though hand ioine in hand he shall not be vnpunished AL All sorts and degrees of men male or female yoong or old high or low and euery particular person of what condition soeuer that are proud in heart whose hearts are lofty and void of humilitie and the heart is therefore specified because pride is seated in it and floweth from it and that no man should challenge to himselfe any immunitie from the wretched estate of the proud vnlesse his heart bee seasoned with humilitie He that hath an high minde though he beare a low saile and keepe a small port without pompe and brauery may be as loathsome in the eies of the Lord as some others that set foorth themselues with greater shewes Yet note that he saith not all that haue pride in their hearts for who can be fully freed from it so long as he is cloathed with mortalitie but they that are proud in heart and so be none that vnfainedly feare God for that manner of speech intendeth the habit or dominion of pride which is only in the vnregenerate are an abomination to the Lord he hath them in detestation and cannot abide them though hand ioine in hand notwithstanding that they vnite their forces and combine themselues together for their defense and safety he shal not be vnpunished not one of them shall escape the strokes of God though for a time he deferre his iudgements Doct. The better that men doe like of themselues the worse the Lord doth like of them The mischiefes that ensue vpon pride haue beene more at large intreated of in the second verse of the eleuenth Chapter and the vanitie of wicked mens association for impunity in the 21. verse of the same Chapter Verse 6. By mercy and truth shall iniquitie bee purged and by the feare of the Lord men depart from euill BY mercy That kindnesse and free loue which the Lord beareth to his elect and truth the faithfull accomplishment of his promises and in the same sense are the same words taken in Chap. 14. 8. 22. To them that thinke on good things shall be mercy and truth iniquitie shall be purged as well originall guilt as actuall transgressions and all that is amisse in the nature and hearts and waies of Gods chosen shall bee remitted and washed away through the blood of Iesus Christ That this is the meaning of this sentence it appeareth by the force of the word that signifieth to make expiation which properly belonged to Christ to doe though typically the Priests of the Law were said to expiate by the sacrifices which they offered For he as S. Iohn witnesseth which is our Aduocate with the father is likewise the propitiation for our 1. Iohn 2. 2. sinnes and by the feare of the Lord the knowledge of his will the reuerence of his maiestie and the regard of his fauour men depart from iniquitie they decline from wicked waies and doe those things which are lawfull and good Yet neither of them are in full perfection though both of them in sinceritie and truth So that he declareth the causes of iustification in the former clause and the exercise of sanctification in the latter shewing by whom sinnes are pardoned in the one and to whom the assurance thereof pertaineth in the other Doct. 1 Remission of sinnes and saluation are giuen by God and not bought by men That pride and presumption to arrogate to ones selfe the praise of making himselfe happy is most loathsome to the Lord and therefore he hath stored the Scriptures with testimonies and proofes to helpe our hearts against it And to this purpose is that in Isaiah I euen I am he that putteth away Isa 43. 25. 26. thine iniquities for mine owne sake and will not remember thy sinnes Put mee in remembrance let
counsell and setteth himselfe against their sinnes euen those sinnes and lusts which fight against their soules for their perdition For such did Ieremie make praiers at first and imprecations at last by the spirit of prophecie foretelling their miserable condition according as our present text doth also declare the same Shall euill be recompensed for good Ier. 18. 20. 21. For they haue digged a pit for my soule Remember that I stood before thee to speake good for them and to turne away thy wrath from them Therefore deliuer vp their children to famine and let them drop away by the force of the sword and let their wiues be robbed of their children and be widowes and let their husbands bee put to death and let their yoong men be slaine by the sword in the battle Admonition to take heed that we shew not our selues vnthankfull vnto God sithence it is so odious and full of dangers to be vnthankfull vnto men Forasmuch as hee ladeth vs with blessings let vs againe with lips and liues declare his praises that the glorie of his benefits may returne to him and the vse and comfort of them redound to vs. Away with murmuring though sometimes hee afflict vs and abandon all pride and insolencie when he doth enrich vs. It is a brutish part and lesse beseeming men than beasts when they are fat and full to kicke with the heele at him that hath fed them as all high minded and contemptuous persons doe against the Lord. Verse 14. The beginning of strife is as hee that openeth the waters wherefore before the contention be medled with leaue off THE beginning of strife the person which is the beginner of strife he that giueth the onset thereunto is as hee that openeth the waters that diggeth downe the heads of ponds or bankes of riuers whereby the waters are held in which being by this meanes let loose can neither be brought in againe nor restrained from doing of hurt but the breach increaseth and cannot easilie be stopped and the streame is violent and cannot easilie be staied wherefore before the contention be medled with leaue off if it be possible let there be no beginning of strife but if there be withstand the proceeding and giue vp before the matter grow to heat and the suit to charges Doct. So soone as men fall to strife and debate they presentlie make way for troubles and perils It is not more certaine that boisterous windes will raise vp raging waues nor that breaches in the Sea bankes will let out floods into the Land than that contentions among men will turne to their detriment and great annoyance Yet is not sinne to bee winked at but contended against nor the truth to be betraied but contended for so that it be done in godly zeale and wisdome without fleshly frowardnes and indiscretion Neither is it vnlawfull to stand for a good cause in suit of Law either as Plaintiffe or Defendant so that it be vpon necessitie when hee can neither vndergoe the wrong without great hurt to his estate nor otherwise but by that meanes enioy his right and so that equitie bee sought for and not reuenge or victorie nor any course taken in the prosecution of the matter but onely that which is agreeable to Christian loue Abraham quickly perceiued the euent that would ensue Gen. 13. 7. 8. vpon the iarres betweene his heardmen and his Nephew Lot that variance might in time haue beene set betweene themselues also and therefore foorthwith tooke order to extinguish them before the flame was growen too great Reason 1 First they hinder men from the faithfull and fruitfull exercises of all the holy seruices of God Their praiers are interrupted their attention to the word is disturbed they cannot cheerefully giue thankes to the Lord nor doe any other duty in due and seemely manner Secondly they worke much mischiefe and procure manifold transgressions as S. Iames testifieth where enuying and strife is there is sedition and all manner of euill workes There Iam. 3. 16. will be dangers of vncharitable surmisings disclosing of secrets false accusations periuries quarrels railings oppression and shedding of blood beside many other pernicious effects of like nature Thirdly Gods curse doth vsually accompanie them as well they deserue the same whereas his fauour and blessing doth dwell with peace and those that embrace it Instruction to foresee alwaies what is like to be the end of euerie controuersie before we step one foot towards the beginning of it It is a point of singular wisdome to follow the counsell or rather to obey the commandement that is giuen in another place Go not foorth hastily to strife lest thou know not what to doe in the end thereof when thy neighbour hath put thee to Prou. 15. 8. 9. shame Debate thy matter with thy neighbour and discouer not thy secret to another lest he that heareth it put thee to shame and thine infamie doe not cease An inundation of disgrace and expenses together with sorrow and vexation is sooner brought than remooued and many men ouer-whelme themselues with such miseries of want and molestations that they can neuer get out of them vntill their state bee drowned For preuention whereof first be at peace with God for he that hath obtained forgiuenesse of sinnes at his hands will rather pardon offenses than be contentious with offenders especially for trespasses against themselues Secondly get the spirit into thy heart and then shalt thou feed of the fruits thereof which are loue ioy peace long-suffering gentlenesse c. That will worke such heauenly wisdome as is pure peaceable gentle and easie to bee intreated Thirdly beware of a make-bate and take heed of pride for the one without vs will tell tales in our eares and the other within vs will distemper our hearts and both of them make vs contentious and vnquiet in our behauiour Verse 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abomination to the Lord. HE that iustifieth the wicked which either publikely or priuately doth either warrant the vnlawfull actions of sinfull men or cleereth them of the practise of that whereof they are guiltie or freeth them from the punishments which their faults doe iustly require and he that condemneth the iust imputing those things vnto them for faults which indeed are vertues or not at all any offenses as they did to the Disciples of Christ for plucking rubbing and eating the eares of corne on the Sabbath day which in that case might bee done without sinne or laying those crimes to their charge whereof they are innocent and faultlesse they both are abomination to the Lord the one as well as the other is loathed and disliked of him and neither of them shall escape the iudgements which are to be executed by him Doct. 1 It is a dangerous sinne to giue any allowance to euill men in their euill waies Among many sorts of sinners which are liable to woes and curses in
and humble behauiour towards them which sheweth that a regard is had of them without contempt Vse 1 Reproofe of their folly whose stout stomacke can neuer be induced to mitigate anger with meeknesse but boisterously resist displeasure with fiercenes so are they conuinced of inhumanity which being once offended are euer implacable notwithstanding all milde perswasions vsed to satisfie them Consolation to them that deiect themselues before God in humility and praier for if gentle words preuaile so mightily with most men to appease their anger of what force shall the submisse supplications of penitent persons be with the Lord to quench his indignation Verse 2. The tongue of the wise setteth foorth good knowledge but the mouth of fooles powreth out folly THE meaning is that godly prudent men will vtter good matter and their speeches shall carry a grace and force with them as being rightly placed and wisely ordered And sinfull vngodly persons on the other side either vomit out that which is hurtfull false or vaine or else peruert and abuse that which in it selfe is true and wholesome See chap. 10. verse 32. Verse 3. The eies of the Lord are in euery place beholding the euill and the good THE eies of the Lord His certaine sight and knowledge He speaketh of God according to man attributing eies vnto him which he being a spirit hath not because we see with our eies and best know the things which wee see in euery place wheresoeuer any man is behold not only discerne and perceiue but purposely obserue and marke and that continually as the forme of the word in that Participle importeth the euill and the good all sorts of men together with their hearts and waies Doct. All men are alwaies in Gods presence When they see not him he eieth and looketh on them wheresoeuer they bee and howsoeuer occupied as Dauid saith not concerning himselfe only but euery man else in the same manner Thou knowest my sitting and my rising Thou vnderstandest my thought Psal 139. 2. 3. afarre off Thou compassest my paths and my lying downe and art accustomed to all my waies Reason 1 First he hath made mans eies and giueth sight to all and thereupon the Prophet concludeth that hee himselfe must needs see euery one and view their thoughts and behauiour alwaies Psal 94. 9. Secondly if any thing were concealed from him how should he lighten things that are hid in darknesse and make the very counsels of the heart manifest How shall hee bring euery Eccl. 12. 14. worke vnto iudgement with euery secret thing whether it be good or euill How should he passe an equall sentence vpon euery cause and person as becommeth the righteous Iudge of the world if the knowledge of any thing might be with-holden from him In him wee liue and mooue and all creatures haue their existence and being and hee filleth both heauen and earth and all places with his presence And whither then can any man possibly with-draw himselfe out of his sight Vse 1 Instruction to beware of secret sinnes that the closenesse of the place imbolden vs not to doe ought that wee would be ashamed to haue publikely looked vpon in an open assemblie because hee which is more to be feared than all the world beholdeth what we doe And who shall enioine him to be silent at our sinfull behauiour that he publish it not to all the world Reproofe of their madnesse that hope for euer to auoid the reproach and punishment of their sinnes by denying excusing colouring or cloaking of them as though if men giue credit to them that they are innocent God can bring no euidence to finde them guilty notwithstanding that hee take them with the manner and is in place at the deed doing of notable wickednesse Consolation to the godly that the Lord hath respect to the vprightnesse of their hearts and the integritie of their lines in euery worke of holinesse righteousnesse or mercy to render a recompence vnto them Verse 4. A wholesome tongue is as a tree of life but the frowardnesse thereof is as a breach made by the winde THE purpose and drift of this sentence is to declare that the course and custome of godly mens speeches is both comfortable and profitable to them which know how to make vse thereof as was that goodly tree of life in Paradise continually bearing fruit so pleasant and pretious On the contrarie side as a blustering winde which throweth downe trees and houses doth much harme so a violent and venomous tongue causing troubles and calamities is very pernicious and hurtfull For the former part see Chap. 11. 30. For the latter looke Chap. 12. 18. Verse 5. A foole despiseth his fathers instruction but he that regardeth correction is prudent A Foole A wicked and vngodly childe despiseth either refuseth to heare or else to obey his fathers instruction that admonition or counsell which his parents or other gouernours giue vnto him but he that regardeth submitteth himselfe vnto and is bettered by correction either in words or deeds giuen by whomsoeuer hauing authoritie ouer him is prudent sheweth wisdome and receiueth the fruit of the same See Chap. 13. 1. Verse 6. The house of the righteous hath much treasure but in the reuenues of the wicked is trouble THE house of the righteous that is Either euery righteous man hath his house replenished with great store of wealth and substance or else a lesse quantitie doth as well suffice him God seeing it to be better and safer for him And whereas sometimes it falleth out that godly men haue neither so much as others possesse nor as themselues desire and seeme to stand in need of it groweth from the defect of their godlinesse for which the Lord correcteth them with some penurie and want and whereby their hearts faile of that fulnesse of contentment which more pietie and grace would worke in them The latter clause of this verse preuenteth an obiection that might be made against the former in this maner Why should righteousnesse be commended for making the righteous rich sithence sinne seemeth to make the state of sinners more prosperous than theirs To this it is answered that troubles are intermingled with their wealth and possessions as paines and toile in getting and cares and feares in keeping and griefe and anger in forgoing of all or any part of them See Chap. 10. 22. Verse 7. The lips of the wise doe spread abroad knowledge but the heart of the foolish that which is not right HE compareth the lips of wise men to the hands of good seedesmen who skilfully and in due manner and measure at euery steppe doe scatter the corne into the tilth shewing it to be a note of sound vnderstanding to take opportunitie wheresoeuer it is offered at home or abroad to direct their talke to the benefit and edification of the companie On the contrarie side the wicked out of the euill treasure of their hearts bring foorth euill things vttering vanitie and
errours and noisome speeches like those that make it their worke to sow Cockle and Tares and Darnell or other weeds which are only venomous and hurtfull In the former part of the sentence the heart is to bee vnderstood which ministreth matter to the lips And in the latter the lips are also meant which are the instruments of the heart as if he should haue said The lips of the wise out of that grace which is in the heart doe spread abroad knowledge and that which is right and the heart of the foolish by the peruersenesse of the lips doth spread abroad ignorance and that which is not right For the former part see Chap. 11. 30. For the latter Chap. 12. 18. Verse 8. The Sacrifice of the wicked is abomination to the Lord but the praier of the righteous is acceptable vnto him THE Sacrifice of the wicked Their best workes euen those which seeme most to sauour of deuotion and their very praiers themselues are abomination to the Lord sins which he abhorreth and for which he will punish them but the praier of the righteous and all other their seruices which they faithfully performe are acceptable to him wherewith through Iesus Christ he is well pleased and for the same will gratiouslie reward them Doct. Hee that would haue his seruice accepted of God must first giue himselfe to God Though God be not an accepter of persons for mens outward condition yet hee is in regard of their inward graces Therefore the Lord had respect vnto Habel his offering because he had respect to Habel And why had hee respect to Habel Because he was his godly faithfull seruant And therefore the Lord regarded not Cains oblation because he Gen. 4. 4. 5. regarded not Cain And why did hee not regard Cain Because he was a wicked vnbeleeuing Rebell Reasons 1 First his fauour and countenance is alwaies and onely shewed there where his image appeareth which is nowhere else to bee seene but in the soules and liues of them that dedicate themselues to his worship and there it is neuer failing Secondly the most plausible shewes that wicked men make considering the falshood of their hearts are condemned of him as workes of the flesh and the meanest seruices that good men doe in respect of the vprightnesse of their mindes be commended as fruits of the spirit Vse 1 Terror for diuers vngodly persons who haue nothing but Sacrifices for the foundation of their hope and comfort For notwithstanding there be neuer so great guiltinesse in their conscience and sinfulnesse in their conuersation and both continued to their liues end yet they trust by vertue of their praiers and other good deeds to pacifie Gods wrath and escape his iudgements and make amends for all their misbehauiour Doe they deeme that the Lord will be beguiled by them and take rebellion for their ransome and grieuous prouocations for a meritorious propitiation Thinke they that he is driuen to such necessitie that hee must either take their seruice or not be serued at all as if he had no Saints or holy seruants to yeeld glory vnto him And yet of this sort beside all or the most part of the Papists are very many which satisfie themselues with externall words and actions though holy in themselues if they were religiously exercised yet execrable from them being hypocritically peruerted Incouragement to godly men to pray often and bee diligent in euery good dutie sithence they may be sure of such happy successe and their seruice shall bee so well accepted Instruction to esteeme well of all righteous men forasmuch as euery one of them is in so good estimation with God Though they be neuer so poore in the sight of worldly men yet they are greater in truth than any worldling is and such as the Apostle saith The world is not worthy of They Heb. 11. 38. are the fauorites of the most high hauing at all times accesse vnto him and hearing of him and that with delight and good effect It is no hard matter for them to procure fauour for their friends whom they pray for and displeasure to their enemies whom they are sometimes compelled to pray against Howsoeuer it is Their praiers preuaile much if Iam. 5. 16. they be feruent Verse 9. The way of the wicked is an abomination to the Lord but he loueth him that followeth righteousnesse THE way of the wicked The whole course of his life and behauiour whatsoeuer hee saith and all that hee doth is abomination to the Lord is filthy and loathsome in his eies prouoking him in anger to plague him And this is not to bee vnderstood onely of the grosse faults of sinfull men when they directly transgresse the Law of God but of euery thing else which they take in hand as long as they walke after the flesh as labour and trauell their meat and drinke their sleepe and necessarie refreshings though in exercises not vtterly vnlawfull though in matters that bee meerely ciuill though in actions euery way commendable for others to performe And heereof the Apostle speaketh when he saith to Titus That to the pure all Titus 15. things are pure but vnto them that are defiled and vnbeleeuing nothing is pure but euen their mindes and consciences are defiled But he loueth him esteemeth him and vseth him as his own childe causeth his heart to feele the comfort of his fauour and will in due time make it manifest to all the world how deare he is vnto him who followeth after righteousnesse which is not cold or slow or vnstable in doing of good but with might and maine striueth constantly to obtaine the habit and increase of goodnesse The word signifieth earnestly to pursue being a Metaphor taken from the eagernesse of wilde beasts or rauenous fowles or of any kinde of creatures that liue by the spoile of others which will run or flie both fast and farre rather than bee disappointed of their prey True it is that all are not of equall graces nor any one at all times equally affected to that which is iust and vpright but none must leaue off endeuour to seeke it Euery man is to make it his gaine and to abandon all the impediments which would stay him from it The sense and meaning of the words will be the better discerned if that bee supplied which is vnderstood in either part of the sentence in this manner The Lord abhorreth the way and person of the wicked because he followeth iniquitie but hee loueth the person and way of the godly because hee followeth righteousnesse Doct. God respecteth not men according to their wealth and state but according to their waies and behauiour Many wicked men haue great substance and dignitie and yet nothing that they haue or doe is any whit acceptable to the Lord And most godly men liue in pouertie or other afflictions and yet all of them are pretious vnto him See chap. 11. verse 20. Doct. 2. Verse 10. Instruction is euill to him
25. plainly that God is in you indeed Reason 1 First no man liueth so innocently as that hee neuer deserueth to be blamed neither hath any such power of himselfe as that he can alwaies finde out his faulting and forsake his faults without the helpe of others and therefore to keepe our selues from them that may make vs to see our sinnes and teach vs how to reforme them is as dangerous as to reiect the Physitian which would shew vs our diseases and minister medicines to cure them Secondly euery faithfull counseller is a trustie friend and none deale so faithfully in their counsell as they that disswade vs from euill courses and therefore to decline from the societie of such is to refuse the friendship of those who would grow to be our best affected and most approued well-willers Thirdly they that chuse to conuerse with wise men shall learne wisdome by the example of the wise and the longer they liue with them the lesse they will offend and therefore their constant company-keeping with those that bee godly doth argue their purpose that they vnfainedly minde to bee godly and will so accustome themselues to that which is seemely and good that they shall not need to be often rebuked for that which is euill Vse Instruction for all men to obserue the state of their owne soules and the better when occasion is offered to informe themselues of others by the companie which they most desire to frequent Hee that delighteth to associate himselfe with good men is neuer to be deemed a friend to euill waies And he that embraceth the fellowship of sinfull persons must needs be iudged an enemie to godly behauiour When Dauid would cleare himselfe to be none of the wicked he made it fully manifest by this that he haunted not with vaine persons Psal 26. 4. neither kept companie with the dissemblers That hee hated the assembly of the euill and companied not with the wicked When he would prooue himselfe to bee one of the righteous he euidently confirmeth it by this that he was a companion of al them Psal 119. 63. that feared the Lord and kept his precepts Verse 13. A ioifull heart maketh a good countenance but by the sorrow of the heart the spirit is broken A Ioifull heart A glad and merry minde especially hauing peace with God and pardon of all his transgressions maketh a good countenance causeth the whole body to be more healthfull but most of all sheweth it selfe in the cheerefulnesse of the face for the affections of the minde pierce into the parts of the body and chiefly appeare and worke in the countenance but by the sorrow of the heart when it is carnall or excessiue the spirit is broken as the lookes are marred so the spirits are dulled and men by sighings and griefes are often brought to such extremities as that they can hardly draw their breath The opposition standeth thus A ioifull heart maketh a good countenance and by the comforts of it the spirits are refreshed and a sorrowfull heart maketh an heauy countenance and by the griefes thereof the spirits are oppressed Doct. It is best both for soule and body to keepe the heart cheerfull against all worldly vexations Godly sorrow for sinne is vndoubtedly expedient and necessarie because it is a medicine to expell sinne and mixed with comfort and maketh a way for more comfort to follow after but then it is moderate without excesse because the spirit from whence it proceedeth worketh nothing beyond due measure but of griefes that grow from carnall causes the fewest are too many and the smallest too great Else why doth S. Paul and Dauid in Phil. 4. 4. like manner so often and so earnestly exhort vs to reioice in Psal 33. 1. the Lord and alwaies to reioice And why doth Salomon so confidently testifie that a ioifull heart causeth good health but a sorrowfull Prouer. 17. 22. minde drieth the bones Reasons 1 First the Lord requireth ioy and gladnesse in all them that yeeld worship vnto him and in signification thereof ordained the solemne feasts among the Israelites and therefore the seruices which are offered to him without all cheerefulnesse haue seldome any acceptance from him Secondly the comfort and ioy that is in the godly doth minister vnto them a force and power for the due performance of euery good dutie Be not sorrowful saith Nehemiah Nehe. 8. 10. with Ezra and others when the people mourned vnseasonably for the ioy of the Lord is your strength A heart replenished with hope and sound comfort is euermore in best readinesse to praise the Lord to pray to the Lord to hearken to the Lord when he sendeth his word and to yeeld such obedience as his word requireth They that are so affected addict themselues to the exercises of Religion with deuotion vnto the workes of mercy with willingnesse and to the affaires of their calling with faithfulnesse whereas all commonly is contrary in them which giue ouer themselues to passionate griefes and heauinesse Vse 1 Reproofe of them that torment themselues with superfluous and hurtfull vexations They must necessarily be grieued otherwise how can they bee pardoned for their vnnecessarie griefes wherewith they haue oppressed their soules and so miserably macerated their bodies Instruction to vse all good meanes to retaine cheerefulnesse of spirit and to repaire it againe as often as it shall beginne to decay and for this purpose let euery man labour for vprightnesse without which there can bee no sound ioifulnesse and from which Christian comfort is neuer totally disioined for it is the spirit of God that worketh sinceritie and ioy and peace are the fruits of the same spirit as the Apostle Gal. 5. 22. testifieth to the Galathians and withall the company and counsels and consolations of godly friends which know how to minister a word in due season to him that is weary are of no small force to reuiue them that are oppressed with affliction and anguish Deale plainly with them and they will deale faithfully with you Let them know the true cause of your feare and sorrow and you shall know the right remedie whereby both may be holpen And adde heereunto that their loue and compassion their skill and discretion their praiers and supplications are like to be very forcible meanes to procure the medecine to worke vpon the heart for the effectuall healing of it Verse 14. The heart of him that hath vnderstanding seeketh knowledge but the mouth of the foole is fed with foolishnesse THE heart of him that hath vnderstanding The vpright desire and sincere affection of him that is wise vnto saluation seeketh for knowledge mooueth his lips and eares and senses diligently to labour for increase of that holy wisdome wherewith he is already endued but the mouth of the foole is fed with foolishnesse that is Leaudnesse of life and practise of euill are as delightfull to the minde of a sinfull person as delicious food is to the mouth
they grow weary of their attempts or are defeated of their purposes or though they seeme to succeed well for a time yet their hopes are frustrate in the end but by the multitude of Counsellers which are wise and giue faithfull counsell if their faithfull counsell be harkened vnto and obeied they are established in the Hebrew text the Verbe is of the singular number but collectiuely spoken meaning that all and euery one of those thoughts which are so directed by counsell shall haue a constant prosperous successe at the last if not at the first Doct. Hee dealeth best for himselfe which ordereth his affaires with good aduice The lesse confident any man is of his owne iudgement and skill the better hee is like to speed in his actions and waies And for this cause the spirit of God elswhere giueth this precept Establish thy thoughts by counsell and by Prouer. 10. 18 counsell make warre So Dauid did vsually inquiring of the Prophets and Priests what he ought to doe and therefore vsually he had good successe and heereof he failed sometimes as in the numbring of the people and therefore sometimes hee brought troubles vpon himselfe as it fell out after the people were numbred This wholesome instruction Rhehoboam refused when he declined from the counsell of his ancient Senators and Achab despised when he quarrelled with Micaiah and therefore Rhehoboam had a rent made in his Kingdome and Ahab fell into vtter destruction Reasons 1 First no mortall man can attaine vnto such depth of iudgement and vnderstanding to be able sufficiently by his owne knowledge to manage all his affaires God will haue euery man stand in need of his brothers direction That is reuealed to some which is hid from others and many eies may cleerely apprehend that which no one could possiblie haue pierced into Secondly euery man by nature is somewhat partiall to his affection and may easily be induced to adde weight by colour of reason to that end of the scale whereunto his desire more inclineth whereas hee that leaneth on neither side may discerne the stronger motiues to bee on the other side Vse 1 Reproofe of rash heady persons which commit all their affaires to happe-hazzard without any dread of after-claps to fall out or prouidence of good successe to follow And it serueth also for the reprehension of others which earnestly desiring and certainly concluding of all good prosperitie and happinesse doe yet repose so much affiance in their owne vnderstanding and wisdome as that they thinke they haue no need either to bee taught of God or aduised by man But these haue beene already spoken of vpon the like occasion Chap. 11. 14. Instruction not to be slacke to aske counsell in all matters of importance nor slow to obserue it whensoeuer it is offered Thou maist with more assurance expect a blessing from God because heerein thou yeeldest obedience to God but though the euent should seeme not to be answerable to thy wish yet were not thy labour altogether lost neither should thy heart faile of the comfort of thy endeuours forasmuch as thou hast performed a duty in auoiding of rashnesse Verse 23. A ioy commeth to a man by the answer of his mouth and how good is a word in due season A ioy commeth to a man A good man shall finde either sooner or latter comfort and gladnesse by the answer of his mouth by the wholesome words which hee vttereth with his mouth whether hee answer to things demanded or otherwise And how good is a word in due season that is to say maruellous profitable and delightfull to himselfe and others aâ—e faithfull speeches discreetly deliuered all meet circumstances of time place and persons being duly obserued Doct. Whosoeuer applieth his tongue to doe good therewith shall haue the gâ—â—atest 〈◊〉 by â—â— himselfe A man shall eat Prouerb 13. 2. good things by the 〈…〉 as it 〈…〉 Prouerbe A man shall bee sacâ—aâ—e 〈◊〉 good things by the fruit of his mouth Prouer 12. 14 as 〈…〉 in 〈◊〉 â—he Prouerbe Reason 1 First he will learne that which he teacheth others and praâ—â—â—sâ— that whâ—â—â—â—â— he perswadeth others and haue feeling of that wherewith 〈◊〉 affecteth others And by all this doth commodit◠〈…〉 Secondly his loue doth make his brethrens good to become his owne and then especially when hee hath beene by counsell or consolation or the like a meanes and instrument of the same And therefore S. Paul telleth the faithfull Philippians who were conuerted by his ministerie that they were his ioy and his crowne Philip 4 1. Thirdly the hope of reward for that good which they haue done by their fruitfull speeches refresheth their hearts for the present heere and will bring them fulnesse of glorie and gladnesse for euermore heereafter Vse 1 Incouragement to vse our lips constantly to holy and profitable communications sithence the greater part of the profit will redound to our selues And albert none should make vse of them but euery one reiect them nay what though we should be maligned and molested for telling the truth Yet if our hearts be vpright together with our endeuours wee may truly say with that Prophet whose strength seemed to bee spent in vaine and his labour vtterly lost For all this my Isa 49. 4 5. iudgement is with the Lord and my worke with my God yet shall I be glorious in the eies of the Lord and my God shall be my strength Instruction not only to finde out good points to speake of but also to chuse a fit time to speake in that matter and manner and all the helpes that we can vse may further the effect that we desire By this meanes euery sentence shall be of greater force and excellencie than a long Oration vnseasonaby made which may appeare by that elegant comparison A Prouer. 25. 12. word spoken in his place is like apples of gold vpon pictures of siluer and by that which Iob affirmeth and S. Paul intendeth that Iob 6. 6. Col. 4. 6. true word without discretion are as vnsauoury as egges or meats without salt and seasoning Verse 24. The way of life is on high to the prudent to auoid from hell beneath THE way of life The way that leadeth to life yea the very true life it selfe is on high to the prudent is not worldly carnall and earthly but spirituall holy and heauenly and therefore so farre as any man is wise to saluation he thinketh or heauenly things and in all his behauiour tendeth towards heauen to auoid that so walking therein hee may escape from hell beneath from death and destruction and the place of eternall torment which a sensuall course of life and the desire of earthly things will bring men vnto Doct. He that would attaine to glory in heauen and will not bee damned in the world to come must liue after an heauenly manner in this present world The Apostle foretelleth that they who haue theiâ— belly for their God and minde earthly
would willingly come nigh to that which hee much abhorreth Who would not keepe off from smelling of noisome sents or looking on loathsome sights but hee heareth the praier of the righteous accepteth of it and yeeldeth to it is well pleased with that which they offer to him and granteth that which they desire of him This is the opposition The Lord is farre off from the wicked and reiecteth their praiers but hee is neere to the righteous and heareth their petitions See what hath beene spoken to this point in the eighth verse Verse 30. The light of the eie reioiceth the heart and a good hearing maketh the bones fat THE light of the eies The beholding of delightful aspects reioiceth the heart bringeth sound gladnesse to the soule that is seasoned with grace and looketh on Gods fauour with his blessings and a good hearing where there is comfortable matter related and an attentiue eare to hearken vnto it maketh the bones fat procureth health and good disposition of the whole body by meanes whereof the bones are replenished with marrow within and well stored with flesh and fatnesse without not that seeing serueth only for the comfort of the heart and hearing for the health of the body but each of them is profitable both waies And the same may bee vnderstood also in due proportion of the other senses Doct. The Lord hath ordained the senses of men for the vse and benefit both of soule and body Goodly prospects and ornaments hee offereth vnto the sight both aboue and beneath to please the eies pleasant speeches besides musicke and other sweet sounds to content the eares delicious food to sweeten the pallat and redolent smels to refresh the nostrils and in all these hee alloweth vs a naturall delight and a spirituall And diuers obiects hee hath consecrated meerely for holy vses as vnder the Law especially in Salomons daies and after were to be seene at Ierusalem the sumptuous building of the Temple the gorgeous garments of the Priests with gold and siluer and many pretious iewels and vessels then vsed in that house So were there also melodious instruments and songs to bee heard odoriferous ointments and perfumes to bee smelt feasts wherein much meat was dressed to be tasted And so haue we in the time of the Gospell our hearing handling seeing and tasting exercised in the Supper of the Lord and many ioifull messages are brought vnto vs by the ministerie of the word In all which the Lord respecteth the good of our soules and maketh our senses as tunnels thorow which hee powreth his graces into our hearts Reason 1 First there is an imbecillitie and weaknesse in the nature of man who is not able to confirme himselfe in faith without the helpe of sense Secondly our bountifull father declareth his admirable loue and kindnesse who giueth vnto vs as well spirituall as corporall blessings both at once one after a sort inclosed in another and maketh body and soule to feele their happinesse together Vse Instruction to labour for circumcised eares and sanctified eies and religious hearts otherwise many glad tidings may be published as was saluation by Christ himselfe and many wonderfull obiects may be offred as were the miracles which he wrought and yet neither soule nor body benefited by them as was the case of the vnbeleeuing Iewes and Phariseis When God spake with his owne voice from heauen and shewed diuers strange wonders on the earth and that euery day for forty yeeres together Yet saith Moses vnto them the Lord hath not giuen you a heart to perceiue and eies to see and Deut. 29 4. eares to heare vnto this day Reproofe of their madnesse that put away from themselues these comforts and yeeld vp their senses to bee weapons of Satan and instruments of their owne miserie Their eies and eares are as the grates or rather open mouthes of sinkes thorow which all sinfull lusts and vile affections doe passe into their soules as pride and enuy and maliciousnes impuritie and couetousnesse with innumerable others which cannot but fill them vp to the brinkes with wofull sorrowes troubles and torments Consolation to Gods people in regard of their state to come if our dimme sight now when as as S. Paul saith we looke but as it were thorow a glasse be yet so ioifull and comfortable if our hearing which is mixed with much deafnesse doe produce such liuely effects to the heart and whole man what shall be our felicitie heereafter when wee shall be able perfectly to apprehend all that wee shall heare and see and all that we shall heare and see will be perfectly excellent and glorious Verse 31. The eare that heareth the correction of life shall lodge among the wise THE eare that heareth The person which inclineth his eares together with his heart and yeeldeth obedience to the correction of life to wholesome reproofes whereby we are taught to liue well and directed to life eternall shall lodge among the wise shall bee wise and receiue the reward of wisdome as a domesticall companion and fellow seruant with other wise men in the family and houshold of God Doct. Due reproofes being duly regarded doe make for the saluation of Gods people as well as promises Euery man is a Traueller and euery such Traueller sometimes doth fall into by-waies and euery by-way is exceeding dangerous and therefore faithfull is that friend that reduceth him into the right path that wandereth aside and happy is he that is directed by his friends admonition To this purpose is that which is said in one of the former Chapters He that regardeth instruction is in the way of life but he that refuseth Prouer. 10. 17 correction goeth out of the way When Wisdome neere the beginning of this Booke doth proffer and publish her greatest fauours she maketh a way to her promises with expostulations and rebukes saying O ye foolish how long will ye Prou. 1. 22. 23. loue foolishnesse c. turne you at my correction Loe I will powre out my minde vnto you and make you vnderstand my words And there we take to bee the fittest place for the prosecution of this point Verse 32. Hee that refuseth instruction despiseth his owne soule but he that obeieth correction possesseth his owne heart HE that refuseth instruction which disdaineth to be admonished of his faults and directed in his waies despiseth his owne soule dealeth as hardly with his owne soule in bringing shame and destruction vpon it as if it were a thing that he despised and were a mortall enemie vnto but hee that obeieth correction which listeneth vnto and is guided by wholesome lessons whether sharpe or gentle possesseth his owne heart hath the vse and ordering of his minde and whole soule and preserueth it from the power of death and damnation The opposition is this Hee that refuseth instruction despiseth his owne soule and casteth it away but he that obeieth correction regardeth his heart and possesseth it Doct. 1 None are so much their
vs reason together count thou that thou maiest be iustified The meaning of the latter words is as if he should haue said Shew thy righteousnesse if thou hast any and I haue forgotten it Stand for thine owne worthinesse Recount the meritorious workes which thou hast wrought to be iustified thereby but all will be in vaine And S. Paul doth expresly disclaime all merits of this nature both for himselfe and all his brethren He saued vs saith he not by the workes of righteousnesse which we had done but according to his owne mercy Titus 3. 5. Reasons 1 First all mens workes before remission of sinnes are nothing else but sinnes wherewith the Lord is offended and can that pacifie his anger which further prouokes him to be angry Secondly all the workes of the godly euen after their sins are pardoned be yet mingled with sinne whereas the merit of our redemption must bee absolutely righteous and infinitely holy according as the Law broken and the Law-giuers iustice are Thirdly the best workes of the best men and that which is best both in the men and in the workes is his owne free gift and would it become them to boast thereof as though they had deserued at his hands for receiuing his almes Fourthly all the good that any man can doe though hee could doe more than euer any meere man did is it selfe a due debt and farre lesse than is due and how then should it goe for the discharge of all former debts and arrearages The paiment of some part of this yeeres rent will not serue the turne to heale the last yeeres forfeiture Vse 1 Confutation of the Papists who will not be beholding to the Lord for their saluation so as to yeeld him the entire praise thereof They must earne some part or haue no part They will either winne it or neuer weare it But it may bee truly said of them that they trusting in lying vanities doe forsake their owne mercies Consolation to Gods people who haue a gratious God to flie vnto and depend vpon though themselues cannot helpe their soules against their sinnes Notwithstanding their miseries bee many and their merits none at all yet his mercie and truth are sufficient to helpe against the one and to supplie the other and to be all in all vnto them In them there is efficacie and constancie and constancie and perpetuitie according as the Psalmist saith His louing kindnesse is mighty towards vs and his Psal 117. 2. truth endureth for euer After that we are estated in his mercies we shall as certainlie remaine happie people for euer as we know him to be a glorious God for euer Hee can no more faile of any part of his mercy and truth than of his whole nature and Deitie Instruction so to beleeue and liue that wee may haue his promises for vs and not his threatnings against vs Otherwise his truth and iustice will ioine together to condemne vs and not his kindnesse and truth to forgiue and iustifie vs. He will not cast off his righteousnesse as he will not faile of his mercy For if he should either punish his people that are penitent or spare his enemies that are obstinate he should forfeit his truth for hee plainly professeth that those that walke Deut. 29. 20. after the stubbornnesse of their owne hearts he will not be mercifull vnto Doct. 2 And by the feare of the Lord According as any man is religious in heart so hee will striue to bee innocent and honest in life He that is godly will surely be good and he that is impious cannot chuse but be vnrighteous The Apostle chargeing vnregenerate men with wicked behauiour as that their mouth is full of cursing and bitternesse and their feet swift to shed blood c. assigneth this as a cause of all those euils that the feare of God is not before their eies Where Abraham doubted that the feare of God was not hee looked for dishonest dealing Rom. 3. 18. and iust cause hee had so to doe though hee vsed vnmeet meanes to preuent it and extended his suspicion too farre in misdeeming all whereas it appeareth that there was pietie Gen. 20. 11. and godlinesse in some Contrariwise Iob and Ioseph by vertue of this reuerent awe of God obtained power not onely against the practise of grosse sinnes but ouer their eies that they should not cast Iob 31. 1. wanton lookes and ouer their hearts that they should not conceiue vnchaste thoughts Reason 1 First it worketh an hatred of that which is euill and we know no man will be desirous to meddle much with that which he Prouer. 8. 13. loueth not Secondly it putteth men in remembrance of Gods precepts of Gods presence of Gods threatnings of Gods iudgements and losse of his fauours and mercies What portion saith Iob should I haue of God from aboue and what inheritance from the Almighty from on high Is not destruction to the wicked and strange punishment to the workers of iniquitie Doth not hee behold my waies and tell all my steps Iob 31. 2. 3. 4. Vse 1 Instruction that if we wish well vnto our soules and would not lay load vpon our consciences if wee beare loue to our bodies and would not haue them polluted with corrupt conuersation if we tender our credits and would not be blemished with naughty practises then let vs seeke to be sanctified thorowout with soundnesse of Religion and godlinesse Or would wee be glad that our people should prosper and our children take good courses for our comfort Are wee loath to see them vnthriftie vnchaste giuen to filching or drunkennesse or any other misbehauiour Let vs then teach them to know the Lord and perswade them sincerely to worship him and that will be a preseruatiue against all these mischiefes Conuiction of them which trust they are godly and bragge that they are very religious and yet the waies that they walke in are most licencious and wicked If they were any whit acquainted with the feare of God they would be much more estranged from such leaud behauiour The loyaltie and obedience which they shew to sinne doth prooue them to bee Traitors and Rebels against the Lord. Consolation for such as are reformed of all their former faults and returne not againe to them or to as bad that they are vnfainedly religious though peraduenture they haue not so sensible feeling of it If they were not friends with God and feared him they would not fall out with sinne and flie from iniquitie Verse 7. When the Lord is pleased with the waies of a man hee will make his enemies at peace with him WHen the Lord is pleased with the waies of a man When any person leadeth a holy and righteous life with faith and integritie according to the rule of his word hee will make his enemies at peace with him hee will cause his aduersaries to lay aside their hatred and beare good will to him and deale friendly with him
vttered Doct. They are of all others most thriftie which preferre heauenly graces before earthly riches Which point is more amplie prosecuted by the holy ghost himselfe Chap. 3. 14. c. and 8. 10. 11. Verse 17. The path of the righteous is to decline from euill and he keepeth his soule that keepeth his way THE path of the righteous The wonted and most constant conuersation of all good men that which they most desire and endeuour is to decline from euill to abstaine from sinne and iniquitie and all that may allure thereunto and contrariwise to performe as farre as in them lieth euery Christian dutie that is required at their hands and he keepeth his soule he preserueth himselfe both soule and body from destruction and all kinde of plagues that keepeth his way which ordereth his life aright and walketh vprightly in obedience to Gods holy Commandements Doct. Though godly men doe sometimes slip into sinnes yet they haunt them not nor walke in them S. Paul confesseth that diuers things he did amisse but Rom. 7. 15. with no allowance for hee hated them and sundry good workes he failed to doe but not to desire for his will was to haue performed them And God giueth a testimonie of integritie and a promise of happinesse to his faithfull seruants in that diuine and holy Psalme Blessed saith he are those that Psal 119. 1. 3. are vpright in their way Surely they worke none iniquitie but walke in his waies Reason 1 First the Lord doth minister assistance to them his word to be a light and his spirit to be a guide in their waies and both of them to discouer the deceitfulnesse and danger of euill to the end that they may with the more wisdome and warinesse auoid it Secondly they haue the loue of God in their hearts and that doth cause them to abhorre iniquitie for the Lords sake and so they haue also his feare and that doth driue them from sinne for their owne sake to escape punishment for they know that whosoeuer will propose heauen and saluation for the end of his iourney must walke in holinesse and sanctification as the way vnto it and that he which would not feele Gods curses and beare the weight of his displeasure must feare Gods threatnings and shunne the cause of his anger Vse 1 Confutation of their presumptuous selfe-liking which walke in wicked and damnable waies and yet arrogate to themselues the titles of iust and godly men What prophane Atheist what superstitious Papist what blasphemous swearer what impious Sabaoth-breaker will indure to be charged with vngodlinesse And who is he among the worst of all that will acknowledge himselfe or beare it wel at other mens hands to be tearmed or deemed vnrighteous Proud persons will not contemptuous persons will not contentious persons will not nor violent oppressors nor filthie whoremongers nor luxurious Epicures nor the couetous nor Vsurers nor gamesters nor liers nor railers nor any other malefactors Euery man say they committeth euill and the best haue their faults but no vpright man saith the Scripture walketh in euill nor alloweth himselfe to continue faultie Shall a rebellious traitor that conspireth against his Prince or taketh vp armes against him be therefore iustified for a good subiect because the most faithfull subiects may be conuinced of the breach of some penall lawes Consolation to Gods people against the frailties wherewith they are many times ouertaken The Lord obserueth and approoueth of the way that they vsually and conscionably trauell in though now and then they swarue from it He marketh that their minde is most bent to the right path though their feet be sometimes in the wrong Doct. And he keepeth his soule So much assurance hath euery man of his saluation and safety as hee is carefull to keepe himselfe innocent and righteous To this end tendeth that saying of Moses after hee had deliuered and declared the Law of God to the Israelites Behold I haue set before thee this day life and good death and euill Deu. 30. 15. 16 in that I command thee this day to loue the Lord thy God to walke in his waies and to keepe his Commandements c. Reasons 1 First no man can order his behauiour aright but he that is lead by the spirit of God and he that is lead by the spirit of God is a member of Christ and a member of Christ can no more possibly be destroied than Christ himselfe can perish Secondly the promise of al Gods mercies is made to them that liue a godly life and the Scripture pronounceth them blessed that are vpright in their way and walke in the Commandements of the Lord and therefore they are farre from danger of damnation Thirdly they that looke well to their waies haue God and his Angels to looke well to their soules and bodies and who shall be able to resist such puissant Keepers And who can do hurt to them that are so powerfullie kept Vse Incouragement against all those scoffes and calumniations which this godlesse age doth cast vpon them that take heed to their steps and will not run with the wicked in the race of Atheisme and iniquitie For that is now verified in our time which the Prophet bewailed in his that he that refraineth from Isa 59. 15. euill maketh himselfe to be thought a mad man As who seeth it not that they are little better accounted of which flie from those sinfull delights which others follow That dare not ioine with swearers Sabbath-breakers and men of other leaud conditions in fashions or fellowship That dare not lift vp themselues in pompe and pride and will not reuenge the wrongs that are offered vnto them That chuse rather to liue poore and godly than wealthy and worldly and to get goods by guile and falshood What are you the better say the sonnes of Belial for your precise course of life and strict restraint of your selues from that libertie which other men take Heere is an answer to them and a comfort to vs This text telleth wherein we are the better and what gaine wee doe get by the exercise of godlinesse shunning of licenciousnesse than which nothing is more contrarie to libertie Wee keepe ourselues in keeping our way We escape much mischiefe in shunning of sinne We are deliuered from destruction by ordering well our conuersation Who now doth call into question the wisdome and prouidence of Noah in declining the vniuersall corruptions of his daies though then all generally derided him Was not he protected when others were punished Was not hee preserued when all the world perished Right wise then and happy is that man which proceedeth in the good way though it bee neuer so rough that is safe and leadeth to saluation as hee is most sottish and miserable that turneth to the pathes of sinne how smooth soeuer they seeme to be which are full of perils and will bring him to perdition Verse 18. Pride goeth before destruction and an high minde
and whose hope the Lord is for he shall be as a tree that is planted by the water which spreadeth out her roots by the riuer and shall not feele when the heat commeth but her leafe shall be greene and shall not care for the yeere of drought neither shall cease from yeelding fruit Reason 1 First the Lord doth take it for an high honour to be trusted in and depended vpon not allowing any creature to bee ioined with him therein Loue is so due to him as his children are also to be loued for his sake and our neighbours by his appointment And feare is so required by him as that Princes and parents and other gouernours must according to his commandement be feared But confidence is a worship properly reserued to himselfe and may not bee communicated to any other without disloialtie to him It were sacrilege for superiours to challenge it and Idolatrie for inferiours to yeeld it And as faith and affiance in God are themselues very acceptable to him so doe they make through Christ all our other seruices accepted of him Secondly he that is so well pleased with the faith of his seruants is no lesse ready to recompence their faithfull seruice and that in such bountifull manner as that they can wish for no more nor could possibly haue hoped for so much for his gifts are agreeable to his owne infinite munificence and not according to mans narrow comprehension All noisome things shall vndoubtedly be remooued from them and they deliuered from the danger thereof Gods wrath is mitigated his iudgements restrained his curses abolished and the nature of his threatnings altogether altered And what then car sinne doe And what can death doe or the diuell or the power of hell Much lesse shall malicious men effect their mischieuous purposes to hurt them and least of all shall any other creature bee able to worke their woe when the Lord of all creatures is at peace with them and their protector when he is as firme for their defense as the mightiest mountaines and maketh them stand as fast as the hils according to that saying of the Prophet They that trust in the Lord shall bee as Psal 125. 1. Mount Sion which cannot be remooued but remaineth for euer And for the fruition of good things let them aske and haue for he will giue them their hearts desire And though they aske not nor desire enough as who is that way so prouident for himselfe as his owne state doth require and Gods goodnesse doth offer opportunitie yet he will bestow vpon them all that in their behalfe Christ hath bought and paid for and that is incomparably more than they can begge or pray for It is said for their prouision that nothing shall be wanting vnto them It is said for the saluation of their soules that hee that heareth the word of Christ and beleeueth in him that sent him hath Iohn 5. 24. euerlasting life and shall not come into condemnation And it is said for the resurrection of their bodies that euerie one that beleeueth in the sonne of God shall haue euerlasting life and hee will Iohn 6. 40. raise him vp at the last day And it is said for the fulnesse of their comfort felicitie and euerlasting blisse that the Lord God is a Sunne and shield vnto them The Lord will giue grace Psal 84. 11. and glory and no good thing will he withhold from them that walke vprightly Vse 1 Instruction to labour for faith and trust in God as much as we wish to be happy and blessed Euery man naturally desireth prosperitie and no man is willing to beare the burden of miserie and torment Then let euery man abandon infidelitie and let no man be negligent to get a state in Gods promises Embrace his couenants and lay fast hold on them Applie thy selfe to them and them to thy selfe and bee assured that euery Article of the same shall bee performed vnto thee His strength shall be for thy safety his riches for thy maintenance his fauour for thy comfort his glorious heauenly greatnesse for thy great heauenly glorie his absolute all-sufficiencie for thy complete and intire welfare Reproofe of their follie which dote so much vpon sense and carnall reason that whatsoeuer they apprehend not by sight they little account of how faithfully soeuer God himselfe doth promise it by word confirmed with his oath and seale annexed to his writing Who almost doth relie vpon his might and power and wholly rest vpon his truth and fidelitie Are not most men of Achas his minde and shew it in deed though they say not in word that they will not tempt the Isa 7. 12. Lord that is put themselues vpon him for protection against perils and prouision against pouertie without shifting for themselues through feare lest hee should disappoint them There be many that giue him as much credit as they would yeeld to any bankerupt being willing to trafficke with him in his seruices and trust to his promises so long as they see ready pay and may attaine to present preferment or profit but further they dare not take his word Foolish people that forsake their owne mercies and trust to lying vanities that make gold their hope and men their arme that deifie base creatures by putting confidence in them and vilifie the glorious God by with-drawing their hearts from him which obstinately refuse a blessed estate by forsaking the fountaine of liuing waters and wilfully chuse a cursed condition by digging to themselues broken pits that can hold no water Verse 21. The wise in heart shall bee called prudent and the sweetnesse of the lips shall increase Doctrine THE wise in heart Hee which is godly wise and wise to saluation who hath knowledge and sinceritie mixed together in his soule shall be called prudent shall shew himselfe be knowen and iustly commended to bee a iudicious and discreet person both in the mouthes of godly men and in the consciences of wicked men and by good effects at last in the sight of all men and the sweetnesse of the lips shal increase knowledge The former part of the sentence declareth what good the wise doe get by wisdome that they attaine to the vertue and praise of prudence and in this latter what good they doe by the same to others which is specified onely in their words in their wel-seasoned and comfortable speeches called the sweetnesse of the lips that therby groweth increase of doctrine to euery attentiue and diligent hearer both for admonition instruction consolation and euery other vse as opportunitie serueth Doct. Sound Religion and pietie in the soule will make men circumspect and prosperous in their waies Their wise behauiour will so well become them and their good successe in the end will so much aduantage them that the eies of many will obserue their comely conuersation and their tongues commend their happy condition The Lawes saith Moses which I haue taught you keepe and Deut. 4. 6.
doe them for that is your wisdome and your vnderstanding in the sight of the people which shall heare all these ordinances and shall say Only this people is wise and of vnderstanding and a great Nation And it may be noted thorowout all the Scriptures that none haue with so great dexteritie and happy effect discharged the duties of their callings in what place soeuer as they which are most praised for their godlinesse as Ioseph and Moses and Dauid and Daniel and many other Worthies Reason 1 First they haue Christ inhabiting in them who sanctifieth their hearts with grace and directeth their waies with iudgement and so much he testifieth of himselfe saying I Wisdome Prou. 8. 12. 14. dwell with prudence and I finde foorth wisdome and counsels I haue counsell and wisdome I am vnderstanding and I haue strength Secondly the same holy writings which minister wisdome to their hearts do also plentifully yeeld precepts of prudence for their behauiour And that among all the rest this one Booke of Prouerbs doth witnesse abounding euery where with rules and instructions to that purpose As with admonitions against idlenesse and rash suretiship perswasions to thrift and good husbandrie directions for seasonable silence and speaking lessons how to deale with superiours aduertisements how to gouerne inferiours counsels how to match in marriage and well to vse and liue with a good yoke-fellow c. Thirdly the Lord doth blesse their waies and make them fortunate in their workes as he promiseth Ioshua if he would religiously seeke to know his will and faithfully obey his word Then saith hee shalt thou make thy way prosperous and Ioshua 1. 8. then shalt thou haue good successe And that which is said to him is spoken of euery wise hearted man in the Psalme Whatsoeuer Psal 1. 3. be shall doe shall prosper Vse 1 Instruction 1. To lay the foundation of our waies of our state and of our credit in our hearts It is wisdome in the brest and grace in the soule that must guide our affaires and worke our welfare and winne vs good estimation if we would not deale absurdly and speed vnhappily and iustly bee censured for foolish persons 2. To imploy them most in all our affaires that are most religious and godly wise They will be prudent and faithfull in the managing of those matters which they take in hand and God will bee mercifull and gracious in prospering of them Abraham found this true by good experience in sending of that deuout and trustie seruant to fetch a wife for Isaac and so did Laban in vising Iacob about his flocks and so did Potiphar in committing such trust to Ioseph in his familie Reproofe of their follie that thinke it impossible for those that are truly religious either to shew themselues prudent or that others should commend them for discretion and therefore they reiect the wisdome of the word because they feare it will make them to be derided and wholly embrace the policie of the world because they hope it will make them to be admired Or if at any time profession of pietie and Religion may be for their aduantage as often it is they will only make a shew thereof with their tongues but neuer giue entertainement thereto in their soules Sorrow and shame will teach them in time to know that neither they which contemptuously despise the wisdome of the spirit nor they which dissemblingly pretend a loue of it had euer any good forecast for themselues but only they that are wise in heart shall be called prudent Wee are taught by Iobs faithfull testimonie that they which say vnto God Depart from vs wee desire not the knowledge Iob 21. 14. 17. of thy waies shall haue their candle put out and destruction come vpon them And we learne by Achitophels wofull example that no wit nor subtiltie can preserue an hypocrite from working his owne miserie The doctrine that ariseth out of the other part of the sentence concerning the fruit that commeth by wise wholsome and comfortable speeches hath beene obserued and handled Chap. 10. verse 11. where the mouth of the righteous is called a wel-spring of life and Chap. 11. verse 13. where the fruit of the righteous is said to be as a tree of life Verse 22. Vnderstanding is a well-spring of life to them that haue it but the instruction of fooles is follie VNderstanding The true knowledge of Gods holy will is a well-spring of life a precious possession as fountaines were in those Countries and a comfortable constant necessarie and effectuall meanes of saluation to them that haue it whose mindes are soundly illuminated and their hearts graciously seasoned therewith but the instruction of fooles those perswasions which sinfull men vse and that aduice which they giue in stead of instructions is follie corrupt and wicked for matter and pernicious and hurtfull for effect Thus standeth the opposition Vnderstanding is a Well-spring of life to those that possesse it and therefore the counsell of wise men is wisdome and ignorance is the fountaine of death to them that are possessed of it and therefore the instruction of fooles is follie Doct. Nothing is more needfull and profitable for the body than grace is for the soule He taketh his comparison from that which euery man besides many other creatures hath necessarie vse of for preseruation of life and whereof the plants of the earth stand in need for growth and fruitfulnesse and the ground it selfe for moisture and fertilitie By the same similitude the Lord Iesus doth commend and set foorth the excellencie of his grace and Gospell to the woman of Samaria when he told her that whosoeuer should drinke of the water that hee shall giue him shall neuer be more athirst but the water that he shall giue him shall be in him a Well of water springing vp into euerlasting life And not much vnlike to this is that which he so solemnly proclaimed in a solemne assemblie and that in the last and great day of a solemne feast saying Hee that beleeueth in mee as saith the Iohn 7. 38. Scripture out of his bellie shall flow riuers of water of life Reasons 1 First the same God which hath appointed food and water to nourish the bodie and by the vertue thereof to sustaine the naturall life hath also ordained grace and vnderstanding to refresh the soule and by the efficacie of that to maintaine the spirituall life so that the latter is no lesse expedient and beneficiall than the former Secondly this water of life that is in the soule doth by many degrees surmount the materiall water that is to bee found in the fountaines That issueth out of the ground and commeth from the bowels of the earth and this descendeth from heauen and is deriued from the sonne of God That is communicated to all sorts of creatures the worst partake of it as well as the best and the beasts as much as any men but this is peculiar to Gods
put on the new man in their old age hauing worne the old man all the time of their youth doe shew foorth an excellent wisdome in redeeming at last the former part of the time which they haue misse-spent and humilitie in submitting themselues to learne when so many of their Iuniors disdaine to bee taught and the power of Gods holy spirit which notwithstanding all the impediments wherewith that age is encumbred doth rescue them from the hand of Satan who had held them so long a time in captiuity and bondage Fourthly where anciencie and goodnesse doe concurre and meet together there the image of God doth shine out the more brightly there is a liuely resemblance of him whom Daniel calleth The ancient of daies Dan. 7 13. Vse 1 Instruction for the yoonger sort as sonnes and daughters that they yeeld due reuerence to them whom the Lord hath made reuerent as fathers and mothers He hath vouchsafed them time to attaine to these yeeres and titles to be called by these names and graces to be worthy of that honour Yea he requireth that they be respected and obeisance be done vnto them by those that haue care to regard and obey him for in this manner his commandement is laid vpon them Thou Leuit. 19. 32. shalt rise vp before the hoare head and honour the person of the old man and dread thy God I am the Lord. What though their beautie be withered away and their bodies growen crooked What though their strength be diminished and their memories impaired What though they retaine not their former freshnesse of wit or elegancy of speech What though their state bee but poore and their parentage obscure Yet their honourable place of age especially being garnished with wisdome iustice and pietie doth counteruaile and farre exceed all the rest of those ornaments It serueth also to admonish them that would not bee contemned and haue the world weary of them when they shal be old to lay the foundation of a constant and durable estimation whiles they are yoong If they treasure vp vnderstanding and good discretion and other spirituall graces whiles they haue the benefit of strength memorie senses and capacitie they shall haue that which will comfort their hearts informe their mindes direct their behauiour and maintaine their credit at those yeeres wherein others will dote and deale absurdly and be full of contempt and tediousnesse Reproofe of their follie which haue nothing else to commend them but this that the daies of their life haue beene many and they haue seene many faire yeeres and all those of their age be gone and knew the grand-fathers of the most of their neighbours c. but what good haue they done or what goodnesse haue they gotten in all those daies and yeeres which haue passed ouer them And they which knew men so long time since is it not a shame for them that they neither know God nor themselues as yet Haue they beene spared all this time from death and at last will they be vnprouided for death that death and destruction together should apprehend them For a sinner saith Isaiah of an hundred yeeres old shall die Isa 65. 20. accursed Verse 32. Hee that is slow to wrath is better than the mightie man and he that ruleth his owne minde is better than he that winneth a City HE that is slow to wrath which will not be prouoked to anger without due cause neither hauing due cause to bee angry will passe the bounds of moderation and measure is better than the mighty man is more to be commended for his strength and fortitude than hee that is boisterous and strong of bodie and he that ruleth his minde which represseth and keepeth vnder his intemperate passions and violent affections of euerie sort is better than hee that winneth a Citie hath greater power and doth a more worthy exploit than hee which by force of armes doth ouercome and conquer whole Cities Castles and Countries Doct. It is a point of greater valour to subdue corruptions in ones selfe than to preuaile against other men The Scripture testifieth of the force and might of Esau that from the wombe hee was farre more strong and sturdie than Iacob but it praiseth the patience and mortification of Iacob that hee was incomparably more meeke and moderate than Esau And that staiednesse of affection which was seene in poore lame Mephibosheth who was neither perplexed with perils nor imbittered with wrongs hath wonne him more honour than Ioab could get by all his martiall prowesse or Sampson himselfe by his admirable power Reasons 1 First the enemies of the soule as lusts and inordinate affections are more powerfull and dangerous than the enemies of the body and therfore the victorie ouer them is so much the more notable and praise-worthy Secondly he that vanquisheth Cities and people doth preuaile by a bodily power which will decay together with the bodie and may at another time be ouer-matched but hee that mastereth his affections doth it by a spirituall puissance which age impaireth not and that retaineth the victory for euer Base men may subdue Kingdomes and Nations and yet themselues remaine the bondmen of sinne Satan death and hell as Zenacherib and the stately Kings of Ashur and Nebuchadnezzar and the mighty Monarkes of Babel the Medes in like manner with the Persians the Grecians also and Romanes But all that rule their owne minde are truly noble and euer free and haue already the liuerie and seisen of an eternall libertie Vse 1 Instruction more to labour for the command of our selues than for domination and authoritie ouer our brethren All men almost desire to rule and in this case euery man may well be a Ruler God doth offer to the meanest men and women the iurisdiction of their owne hearts let him bee soueraigne there And hee would haue them to be his substitutes vnder him and they that will vndertake that office and set themselues seuerely to suppresse those disordered passions lusts and motions that keepe euill rule in their soules shall want no backing countenance or preferment from him Reproofe of those that are ambitious and would haue all men vnder them abroad and suffer all vile affections to rule ouer them at home They thinke to make themselues very glorious by shewing themselues so wrathfull fierce and furious and hope to bee reputed so much the more excellent as they can make their poore neighbours to feele their hands to be more heauy and violent but like foolish creatures in so doing they make many of their vnderlings become their superiors and debase themselues beneath their meanest inferiors Their humble poore patient oppressed tenants seruants and people haue gotten a preheminence aboue them by the Lords owne appointment hee hath deposed the one side and will in time make it manifest for their sinful hearts and cruell behauiour And he hath exalted the other side and once will declare it for the meeknesse of their mindes and their sober
childe than an old and foolish King which will no more be admonished Eccl. 4. 13. 14. For out of the prison he commeth foorth to raigne when as he that is borne in his Kingdome is made poore Presidents on both sides as well for the aduancement of those that be vertuous as for the deiection of them that fall to vicious courses we haue in one kindred the inhabitants of one familie and sonnes also of one father namely Iacobs Reuben the eldest of all his children for the great fault which hee committed was made yoonger brother losing his birth-right his dignitie and double portion euen from his posteritie for many hundred yeeres together And Ioseph contrarily who exceeded all the rest in pietie and goodnesse did in like manner surmount them in authoritie and honour He was raised from a seruile condition to an eminent estate from the basenesse of a prisoner to the dignitie of a Prince he was made greater than his elder brethren than his Lord and master than the Kings principall Peeres and Nobles than any in the Land of Egypt as being set ouer the Land of Egypt next vnto Pharaoh Reason 1 First the one sort doth please and the other prouoke the Lord whose hand hath the disposing of might and meannesse He aduanceth and he depresseth he lifteth vp and he casteth downe hee maketh some glorious and others contemptible according to his owne pleasure Secondly discretion diligence and faithfulnesse and vertues of the like nature are very amiable in themselues and therefore yeeld delight to such as see them and cause preferment to such as shew them as may appeare Chap. 14. where it is said that the pleasure of a King is in a wise seruant And on Prouer. 14. 35 the other side pride idlenesse contemptuousnesse and such other euill vices doe of themselues bring many mens estates into a consumption and often draw vpon them the displeasure of their superiors to their vtter vndoing Vse 1 Reproofe of their folly that trust to rise and not to fall by wicked waies which are so farre from fearing lest their leaud liues should plucke them vnder seruants and inferiours that they hope thereby to mount aboue Magistrates and superiors And it were to be wished that parents and great personages were lesse fond of vngracious sonnes and seruauts and more wise to giue best countenance to them that are most worthy for diuers chuse them to be dearlings which loue nothing so dearly as that which God abhorreth Ismael is more graced at their hands than Isaac though Abraham preferred a godly seruant before Ismael yea they set vp sinfull seruants to ouer-crow complaine of deride and vilifie their discreet and godly children But let them vnderstand that the Lord will honour those whom they disgrace and make them base whom they so much magnifie Incouragement for them that are in low places if they haue godly and lowly hearts and wise and prudent mindes But this hath beene handled in the last verse of the fourteenth Chapter Verse 3. The fining pot is for siluer and the fornace for gold but the Lord trieth the hearts THE fining pot for siluer Gold-smiths haue their vessels wherein they prooue and trie the gold and siluer from drosse and corruption but the Lord trieth the hearts he alone searcheth them and knoweth them and none but he by grace can purifie them though man by art can refine metals and make them more precious Doct. No skill nor power nor meanes of man are sufficient to deale with the heart He can sound the depth of the sea and he can finde out the altitude of the planets and he can digge downe into the mines of the earth but hee cannot reach to the counsels of the minde That worke the Scripture in many places ascribeth to God only and to none other besides him The heart saith he by Ieremie is deceitfull and wicked aboue all things who can know Ier. 17. 9. 10. it I the Lord search the heart and trie the reines euen to giue to euery man according to his waies and according to the fruit of his workes Dauid was much deceiued in Achitophel whom hee esteemed to be very godly and so was he also in Abshalom whose purpose of going to performe his vow he thought to be very holy And did not the Apostles conceiue too well of Iudas when they began to ioine with him in murmuring at the ointment which was bestowed vpon Christ For notwithstanding the sweet words of Achitophel and the fained deuotion of Abshalom and the counterfeit charitie of Iudas Achitophel prooued a Traitor and Abshalom a Rebell and Iudas a Diuell But it is lesse maruell though men bee beguiled by the fraud of others when they are ignorant of that corruption that is in themselues We speake not of Saul who when hee put the witches to death did little thinke euer to seeke to a witch nor of Hazael who condemning himselfe 2. King 8. 13. to be a dogge if he should deale so cruelly as Elisha said beleeued not that he could become so cruell but of better men euen of the Disciples of Iesus Christ who purposing and promising to stand manfully vnto him did shew themselues very timorous and euery one of them ran away from him And Peter especially which boasted of his courage and resolution Matth. 26. aboue all the rest became more cowardly and faint-hearted than any of the rest Reason 1 First the Lord hath reserued it as a royaltie to himselfe not communicable to any creature to be the searcher of the hart according as Salomon in his praier acknowledgeth saying Thou only knowest the hearts of all the children of men That is an 1. King 8. 39. office depending vpon his omniscious nature None is able to execute it but he that knoweth all things Secondly the soule is a spirit and cannot be sounded and sanctified by any but by him that hath a spirituall power and is the Lord and maker of spirits Vse 1 Instruction to take his testimonie for the state of our soules and not to leane meerely vpon the opinion of men They that be good may flatter vs and they that bee euill may mistake vs but in him is neither dissimulation nor errour The Scribes and Phariseis were commended of the multitude and Paul and Ieremie were condemned of the multitude and yet God condemned the Scribes and Phariseis and he commended Paul and Ieremie But why did the Lord disallow or approoue contrarie to the likings or censures of the people Our Sauiour yeeldeth a reason of it saying to the Phariseis Yee are they which iustifie your selues before men but God knoweth your hearts For that which is highly esteemed among men is abomination in the sight of God So then though all the world should praise thee thou art yet a contemptible person vnlesse thy owne conscience bee vpright and though euerie man should cry out vpon thee thy credit is nothing impaired if thy soule bee sincere
that made him and he that reioiceth at his aduersitie shall not be innocent HE that mocketh which offereth despight to and vilifieth by word deed or gesture whether in the way of iest or bitter disdaine the poore not onely them that want wealth but which are in any affliction either externally or in their soules reprocheth him that made him doth after a sort scorne and scoffe at God who created the man and allotted him that estate as hee that laugheth at the worke doth consequentlie deride the artificer and he that reioiceth at his aduersitie shall not be innocent not onely hee that sheweth apparent contempt of the man afflicted but which is glad in his heart for his miserie and affliction shall seuerely be punished Doct. 1 The indignities that are offered vnto poore Christians redound vnto the Lord himselfe See Chap. 14. verse 31. Doct. 2 And he that reioiceth c. It is neither lawfull nor safe to bee glad at other mens sorrowes especially if they bee Gods seruants The ioy of the neighbour Nations was a great griefe to the Church of the Iewes in their calamities when the Babylonians made that wofull spoile of them but the insultations of their ill-willers was no lesse dangerous to themselues than grieuous to them and would make their owne state as miserable as theirs They haue heard that I mourne saith the Prophet in the name of the people but there is none to comfort mee All mine enemies haue heard of my trouble and are glad that thou hast Lam. 1. 22. done it Thou wilt bring the day that thou hast pronounced and they shall be like vnto me Reason 1 First that soule is empty of loue and compassion humanitie faileth in it which in stead of pitie is mooued with reioicing at the harmes of his brethren and therefore is farre from innocencie and neere to some grieuous punishment Secondly hee consenteth to the wrongs that are done to the party oppressed and thereunto is accessarie if his aduersitie hath growen from mans iniustice But if God with his owne hand hath inflicted the crosse how sinfully are his iudgements peruerted by him that shall feed and refresh his malicious stomacke with the sight of the same as though he punished the godly to gratifie the wicked and made his children miserable that his enemies might be merry Vse 1 Instruction when the Lord laieth his hand vpon our brethren to mourne with them pray for them comfort and helpe them but neuer insult at their sufferings vnlesse wee bee willing to cast our selues into the same or sharper afflictions Wee shall come to a text heereafter that forbiddeth vs to take delight in the fall or stumbling of our enemie lest the Lord see it and it displease him c. How then can hee but be Pro. 24. 17. 18. prouoked and how shall we but be endangered if the troubles of his people being also our owne faithfull friends and well-willers affect our hearts with ioy and gladnesse Terrour for those enuious persons which continuallie maligne the good estate of good men and therefore no newes is more welcome to them than that any of Gods seruants be in troubles and distresses They faile of power to doe them harme but not of will to wish it and therefore they solace themselues in the iniuries that others doe offer vnto them and in euery losse sicknesse or matter of griefe whatsoeuer that doth befall them and especially if the Diuell can catch any of them in a snare that they be ouertaken with sinne and folly their gladnesse is immeasurable they triumph excessiuely at the victorie which Satan their father seemeth to haue gotten Well the mischieuous mindes and affections of such doe conuince them to be malicious persons though no euill action were committed by them and therefore their mirth will be turned into mourning and their triumph into a lamentation There was neuer any nor shall be nor can bee that sucketh sweetnesse out of the sorrow of the Saints but God either hath or will make him taste of gall and wormewood If anguish and feares bring him not to repentance then iudgements and plagues will follow him to destruction Verse 6. Childrens children are the crowne of the elders and the glorie of the children are their fathers CHildrens children A long race many nephewes such as we call grand-children and those of many descents are the crowne of the elders a comfort and credit to their parents grandfathers great-grandfathers c. and the glorie of the children are their fathers it is an honour for the yoonger sort to haue descended from worthy progenitors prouided yet in both these cases that as well the ancestors as the posteritie be vertuous and well adorned with graces of their owne Many foolish vitious children can nothing credit their wise and godly progenitors as Rehoboam and his sonne added nothing to the glory of Dauid and Salomon neither can sinfull ancestors either yeeld honour to or receiue honour from their seed that is holy and religious That blessed Hezekiah was in no sort dignified by his wicked father Ahaz nor was that wicked Ahaz any whit graced by his blessed sonne Hezekiah And in case that both the elders and yoongers the fathers and children bee all naught as was cuised Cham and his seed and cruell Cain and his no multitude nor might nor meanes of whatsort soeuer can make either part honourable Doct. 1 It is a great promotion to haue a long and large posteritie The matter and forme of thankes which Dauid returned to the Lord for his promise of this rare benefit to be bestowed vpon him is memorable Who am I saith he O Lord God 2. Sam. 7. 18. 19 and what is my house that thou hast brought me hitherto And this was yet a small thing in thy sight O Lord God therefore thou hast spoken of thy seruants house for a great while The kindnesse of God was in this among many other mercies declared to Ioseph that he saw Ephraims children euen vnto the third generation Gen. 50. 23. and that the sonnes of Machir the sonne of Manasseh were borne vpon his knees And it is obserued as a principall part of that happinesse wherewith the old age of Iob was refreshed that he saw his sons and his sonnes sonnes euen foure generations Reason 1 First it is promised as a blessing and fauour of God to his people to multiplie their seed and make them fruitfull and prolong their daies to behold the increase and good estate of their posteritie So saith he to him that feareth the Lord and walketh in his waies Thy children shall bee as the Oliue plants round about thy table and thou shalt see thy childrens children and peace vpon Israel True it is that all the godly attaine not to this because God hauing store and multiplicitie of good things doth otherwise render recompence to many but euerie good man that doth obtaine it hath the promise of God performed vnto him Secondly they whose progenie
before we take the name or word of God in our lips Let vs labour to bee cleane that our praiers may be cleane that our praises may be cleane that our profession may be vnblameable that our rebukes our exhortations our consolations and all our conferences may be comely acceptable and effectuall Reproofe of them that deale in deepe points and yet haue but shallow vnderstandings corrupt affections and scandalous behauiour they delight to parle of predestination and yet finde no testimonie of their owne election they reason much of iustification but are vtterly vnacquainted with regeneration They boast of Christ and commend the Gospell but haue no communion with Christ nor fruit of the Gospell They sharply censure the faults of other men and vehemently exclaime against the corruptions of the time but they fauourably passe by the faults in themselues and take no time to purge away their owne corruptions Such are both taxed and conuicted by the Apostle Paul saying Thou which teachest another teachest thou not thy selfe Thou that preachest a man should not steale doest thou steale Thou that sayest Rom. 2. 21. 22. a man should not commit adulterie doest thou commit adulterie c. Doct. 2 Much lesse c. Euill speeches are neuer so vndecent as when they proceed out of good mens mouthes That tongue which blesseth God is euery way too good to curse men as S. Iames speaketh or any way to be an agent Iam. 3. 9. for sinne or Satan Muddy water is lesse offensiue in a puddle than in a cleere fountaine and bramble briars become thickets or thorny hedges better than an orchard To this purpose tendeth the exhortation of S. Paul to the Ephesians Let fornication and all vncleannesse or couetousnesse not once be named Eph. 5. 3. 4. among you as it becommeth Saints Neither filthinesse neither foolish talking neither iesting which are things not comelie but rather giuing of thankes Reasons 1 First when godly and faithfull men forget themselues in their talke they giue great aduantage to their enemies who lying in wait for their halting doe heedily obserue whatsoeuer they doe or say and then they triumph when the tongs of the righteous transgresse as though they had prooued them and al their brethren to be nothing else but hypocrites and dissemblers Yea the Diuell and sinne seeme also to haue gotten some victorie ouer them Satan plied Iob with all his art might and malice by torments of body and temptations of minde to make him rather than any other in the world to breake out into distempered and execrable speeches And Paul declared to King Agrippa and those that were with him that when hee was a persecutor and so one of Satans officers his purpose and Act. 26. 11. practise had beene by cruell punishments to compell the Saints to blaspheme Secondly they giue offense to other of Gods seruants by making some very sorrowfull for them and some ashamed of them and others bolder and more venturous to imitate them Thirdly they displease the Lord who hath chosen and called them to an holy vocation to be spirituall Priests that should offer alwaies to him the Sacrifice of praise that is the fruit Heb. 13. 15. of the lips which confesse his name And therefore how vnworthy a thing is it to pollute their lips with lies or other leaud words to the reproach of his name Vse Instruction for euery one whom God hath graced with an ingenuous heart and free spirit to be circumspect and very considerate in all his speeches If he be clothed with the pretious garment of Religion it doth concerne him to looke well to it that his tongue doe not defile or staine the same with any spot of vntruth or vanitie but that he may approue his words and actions to the eares eies and hearts of all that are about him The consideration of who I am will be a forcible motiue to put me in minde what a one I must bee and consequently what words I must vtter One worldling may bragge like another and vse scurrilitie as another doth but no worldlings practise may serue for a president to a Christian The more freedome he hath in Christ the lesse liberty is giuen to him to conforme himselfe to the world for their lips are not allowed to deale with sacred matters nor his with such as are sinfull Verse 8. A reward is as a precious stone pleasant in the eies of him that hath it it prospereth whithersoeuer it turneth A Reward A gift or present bestowed vpon a Magistrate or Officer or any that may helpe or hinder a man in his cause is as a pretious stone pleasant in the eies of him that hath it much regarded of him on whom it is bestowed it prospereth whithersoeuer it turneth it taketh effect and bringeth good successe to what end soeuer it is applied to escape punishment to pacifie wrath to obtaine promotion to get fauour in Courts to crosse ones aduersarie or to bring to passe any purpose Doct. The greatnesse of gifts is of more force to winne friendship and fauour than the goodnesse of a cause Thereby many procure both accesse to men of place and successe in their suits whether iust or vniust A mans gift enlargeth him and leadeth him before great men saith Salomon in Prouer. 18. 16 another Chapter and euery man is friend to him that giueth gifts Prouerb 19. 6 whether he doe it in the way of liberalitie and loue or otherwise to bribe and corrupt Reasons 1 First many great men do greatly affect rewards and make more reckoning of them by farre than of all lawfull fees and that allowance which is due to their place as in our text heere they set by them as if they were rich gemmes and iewels And Hosea complained that their Rulers said with Hos 4. 18. shame Giue yee Secondly there is a kinde of venome within them whereby the receiuers of them haue their hearts poisoned that they are vtterly estranged from equitie and iustice They are so enchanted with the liking of that which is presented to their sight and offered to their hands that the briber hath thereby brought them to be his seruants they may not deny to doe the drudgerie of grosse iniustice for which he hath hired them It is noted of Samuels sonnes that notwithstanding the precepts and practise of their worthy father who may be an example of all Iudges and Magistrates for continencie from corruptions they walked not in his waies but turned aside after lucre and tooke rewards and peruerted the iudgement 1. Sam. 8. 3. The Lord foresaw what worke rewards would make when he said in his Law Thou shalt take no gift for the gift Exod. 23. 8. blindeth the wise and peruerteth the words of the righteous Vse Instruction 1. to them that are in authoritie that their eies be not dazeled at the glittering shew of bribes which though they seeme to be better than diamonds will not yet prooue
speaketh concerning old age I said the daies shall speake and the Iob 32. 7. multitude of yeeres shall teach vnderstanding Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding Great men are not alwaies wise neither doe the aged alway vnderstand iudgement Secondly without the spirit where the heart is away and the desire of wisdome is wanting there all these meanes which seeme to bee helpes doe turne to hurts as goods good instructions sharpnesse of wit time and leasure and many such like They choke the word and harden the hart they puffe vp the minde they draw all the affections to vanitie Vse Instruction when God hath put wealth and earthly commodities into thine hand that thou get grace and heauenlie blessings at his hand and bee not confident of hauing any thing without the well vsing of it If a price bee committed vnto thee be sure to seeke direction how to lay it out for best aduantage to thy soule Trust not thine owne heart as it is by nature for nothing can bee more treacherous than a carnall heart to a naturall man Neither is it enough to be wealthy wittie or mighty for so thou maiest be and yet be the more miserable wretched and accursed Neither satisfie thy selfe in this that thou art taught the waies of God and liuest vnder an holy ministerie for so doe many to their greater condemnation but labour for a gracious heart and lay vp spirituall treasures and be good ground to receiue the good seed of the Gospell that thou maiest yeeld to God the fruits of obedienee and God may yeeld to thee the recompence of glorie and then shalt thou make good markets with the price in thine hand and then art thou truly wise vnto saluation Verse 17. A friend loueth at all times and a brother is borne for aduersitie A Friend He that is true and trustie loueth at all times is constant in good will and ready alwaies to performe euery dutie of kindnesse and a brother a naturall and deare friend and not euery naturall brother or kinsman for it is said in the next Chapter verse 24. that a friend is neerer than a brother and in the 19. Chapter verse 7. All the brethren of the poore doe hate him is borne for aduersitie then beginneth to shew himselfe as if he were new borne when a man being in affliction hath most need of him Doct. The change of a mans estate causeth no alteration in the affection and behauiour of faithfull friends If his companion be aduanced and rise aboue him hee is not mooued with enuy but with gladnesse if he be depressed and sinke beneath him hee doth not despise but pitie and succour him It was Ionathans ioy to see Dauid farre in the fauour of Saul and it was a great griefe vnto Ionathan to see Saul so farre incensed against Dauid If hee could haue confirmed his fathers good opinion of him before he began to maligne him he would haue preuented the breach if hee could haue reconciled his minde to him afterwards he would haue done it And Ruth was no lesse louing and dutifull to Naomi at her returne to Iudah emptie than when she came vnto Moab full In euery place and in euery state she was all one after they two had growen to be one Whither thou goest saith she I will Ruth 1. 16. 17 goe and where thou dwellest I will dwell Thy people shall bee my people and thy God my God Where thou diest I will die and there I will be buried The Lord doe so to me and more also if ought but death depart thee and me It is set as a brand of reproch vpon those of Asia as Phygellus and Hermogenes by name that they turned away from Paul when he was in prison and as an ensigne of honour for Onesephorus that he oft refreshed him and was not ashamed of his chaine Reason 1 First the loue of faithfull men is not grounded on the goods but on the goodnesse of their friends and therefore if their graces hold though their substance faile they remain firme and immutable and therein is their integritie and vprightnesse declared whereas a dissembler in selfe-loue buildeth vpon the hope of profit and commoditie which once failing hee fadeth and all his faire shewes come to nothing Secondly they are tender-hearted and full of pitie the aduersitie and troubles of their friends working vpon them as the ach and paine of one member affecteth another and therefore that is the time wherein their loue and care to minister comfort vnto them will be the more manifested Thirdly God hath ordained one of his seruants to bee an hand and helper to another in necessities and to that end hee hath giuen commandements and promises of reward and to that end both by force of his prouidence and worke of his spirit hath vnited them together as brethren Vse 1 Instruction as to be circumspect with whom we ioine in league and societie that they bee honest and vertuous persons so to be setled in our affections that wee shew not our selues vnconstant and variable Wauering minded men are alwaies without honour especially when they be changeable in matters of God and slipperie to their friends in their amitie Well may such be counted flatterers for faithfull friends they neuer were nor beneuolent mindes did they euer beare And yet if men will needs bee swaruing and start away from those that made reckoning of their loue let them doe it in the time of their friends prosperitie that they torment them not with their perfidious dealing if they should fall into aduersitie That traiterous Achitophel did bring more anguish to Dauids heart by his apostasie than did the greater part of the other Rebels And Iob did much complaine of them that plaied the winter-brookes with him ouerflowing with proffers of courtesie when he had no need of them and being empty of compassion as drie ditches are of water when he expected some comfort from them Consolation that the Lord himselfe will loue his children perpetually which maketh his children to loue their friends so constantly No brother is so neere to his brother nor any sonne to a naturall parent as euery good man is vnto him wherefore if men by his worke haue their hearts so fast and firmly knit one to another with such entire affections how much more will he in his infinite goodnesse and mercy remaine eternally fauourable and gracious vnto them that are as deere vnto him as if they were members of his owne body And many times their commiseration doth exceed their power They can mourne for but not releeue the distressed state of their best beloued dearlings but he is euery way all-sufficient his abilitie and might extend as farre as his goodnesse and mercie his arme is long enough and strong enough to draw his people speedily out of the bottome of the deepest miserie Verse 18. A man void of vnderstanding clappeth the hand taking vpon him
lightnesse must be as heedfully auoided as complainants that will bee ready to accuse vs of follie to euery one that looketh in our faces Reproofe of them that being too bad alreadie abuse their eies and other members and senses to make themselues worse as vncleane persons and wantons doe fill their hearts with lust the couetous with worldly desires the proud with selfe-liking and admiration of their owne persons apparell or possessions and others as they are otherwise affected These are farre from Iobs spirit and Dauids they make no Iob 31 1. Psal 119. 3â— couenant with their eies to restraine them from euill obiects they pray not to the Lord to turne them away from regarding vanitie Verse 25. A foolish sonne is a vexation to his father and a bitternesse to her that bare him HIs contemptuous and disobedient behauiour to his parents and other leaud conditions and as it often falleth out his vnhappy estate doth fill the hearts both of his father and mother with anger and with great griefe and sorrow See Chap. 10. verse 1. Verse 26. It is not good euen to condemne the righteous nor to strike ingenuous men for equitie IT is not good but euill and hurtfull to condemne the righteous to speake against or passe sentence vpon harmelesse men with our lips or so much as to censure them in our hearts nor to smite ingenuous men to punish well disposed and faithfull persons whom the Scripture in regard of the free spirit that is in them whereby they are preserued from the power and bondage of sinne and in regard of the dignitie that grace hath aduanced them vnto doth call by the name of free men and princes as the word heerevsed doth signifie for equitie either for shunning that which is vnlawfull and naught or doing that which is commendable and good Doct. It is very dangerous to deale hardly with good men for their godly behauiour The Lord in the Law doth admonish the Magistrate to beware of this sinne and to the prohibition annexeth a commination or threatning to make him the more heedfull to auoid it Thou shalt keepe thee farre from a false matter and Exod. 23. 7. shalt not slay the innocent and righteous for I will not iustifie a wicked man that is I will finde out the guiltinesse of such vniust Iudges and Rulers and I will accordingly plague them for the same This may be exemplified by that which befell Pharao Ahab Iezabel and Manasse though not to his destruction yet to his smart when of a Prince he was made a prisoner and bound with chaines like a malefactor And the Lord Iesus told Paul whiles he was violent against them that beleeued in his name hee did but vnwisely beat the point of the goad with his heeles He kicked against the pricke as in the end it was told him Act. 9. 5. Reason 1 First it is cleane contrarie to the end and purpose of authoritie to lay burdens vpon well-doers for the Magistrate is appointed to be the Minister of God for their wealth and to Rom. 13. 3. yeeld incouragement and praise vnto them Secondly they are all the members of Christ and no lesse deere vnto him than the apple of his eie as himselfe doth testifie Zach. 2. 8. Thirdly euery good cause for which any faithfull man doth suffer wrong is Gods cause and therefore whosoeuer opposeth himselfe against that and him that maintaineth it impugneth Gods glory and pursueth his seruant Continuall cries ascend to heauen against them that smite the righteous with the fist of wickednesse the crie of cruelty the cries of them that are cruelly handled the cries of all Gods people in the behalfe of the oppressed against their aduersaries and oppressors Vse Instruction for all them that are Gouernours either domesticall or publike in the higher places or inferiour to reserue their strokes for malefactors and their fauour for well-doers It is a sinne not to incourage them not to comfort them not to defend and succour them and especially to kill and murder them as the tyrannicall red beast of Rome is wont to doe If it be not good to condemne the iust and smite the righteous then it is naught to spoile and vndoe them and worse to make hauocke and slaughter of them and then surely the world cannot long goe well with him and his adherents Agents and well-willers nor with any of them that walke in his steps sithence it is their occupation to bee butchers and shedders of blood euen the blood of them that most faithfully and sincerely giue testimonie to the truth of the Lord. They are neuer about their worke but when they are about some mischiefe against the people of God and his seruices which should mooue euery Christian Ruler to bee as vnlike vnto them in practise as in profession and to shew as much kindnesse to those that walke in the waies of righteousnesse as they doe crueltie and fiercenesse Verse 27. He that hath knowledge spareth his words and a man of vnderstanding is of a coole spirit Verse 28. Euen a foole when hee holdeth his peace is counted wise and he that shutteth his lips prudent HE that hath knowledge which is endued with sound wisdome spareth his words holdeth in and keepeth backe vnnecessarie and fruitlesse speeches hee delighteth not in speaking much but in speaking well and a man of vnderstanding being both iudicious and godly is of a coole spirit is moderate and well staied in his affections not easily bursting foorth into anger but diligentlie taking heed of the heat of his heart and thereby is able to bridle his tongue from multiplying of many and passionate words Euen a foole when he holdeth his peace is counted wise So excellent a thing it is to keepe silence in time and place that euen a sillie person and Idiot holding his tongue is deemed wise and taken for a discreet man because that by foolish babling hee bewraieth not his ignorance and follie Doct. It is a point of singular wisdome to be silent vntill it bee fit to speake As he is barren and fruitlesse that is alwaies mute and will say nothing so he is vnaduised and witlesse that is euer talking and will not conceale any thing A foole powreth out all Prouer. 29. 11. his minde but a wise man keepeth it in till afterward And therefore S. Iames admonisheth euery man to bee swift to heare and Iam. 1. 19. slow to speake Reasons 1 First he that is talkatiue and giuen to many words doth through his rashnesse vtter many idle words much mudde of vanitie wil issue out where the sluce of moderation is plucked vp and passage giuen to all that can be spoken Secondly hee wrongeth both himselfe and the companie in taking the place from others which would be more profitable in their conferences Thirdly he maketh himselfe contemptible and ridiculous to them that heare him by shewing his pride arrogancie and ignorance whereas hee that is more desirous to hearken to others than to heare himselfe is commended for his modestie and discretion healeth his ignorance by learning in silence before that he was knowen to be ignorant Vse 1 Confutation of their vaine mindes that thinke their speaking much wil make them much to be commended and spoken of for wisdome They trust that their praises will bee as many as their words and therefore their words bee as many as they can haue time to deliuer and more than any wise man is willing to heare But seeking glorie they meet with disgrace and hoping to bee had in admiration for being able to say very much they fall into derision for not being ashamed to talke too much The simplest and meanest that hath so much wit as not to discouer the want of his wit is preferred by God and all men of iudgement before him that is continually striuing to shew himselfe wittie by multitude of words Instruction for euerie one to be no lesse frugal in ordering his words than he ought to be thriftie in managing his state For it is as dangerous to be lauish in spending of speech as it is to be wastfull in laying out of money and both will bring shame and miserie In regard whereof it is needfull among many other vices to abandon selfe-conceit and wrathfulnesse and among many other graces to store the heart with lowlinesse and long-sufferance When the affections of a man are kindled with passionate distempers his tongue foorthwith is fired with the flame thereof and the hot breath that fumeth out of his mouth is difficult to be cooled All immoderate anger and fiercenesse doth weaken the heart and strengthen the lips it maketh the tongue violent that it will not be tamed and the minde impotent that it cannot ouerrule it and therefore when Iames perswadeth men to be slow Iam. 1. 19. to speake he doth aduise them to be slow to wrath also FINIS