substance were prosperous hunters in shew at the first yet they rosted not their pray but prouided it for Dauids vse and Dauid dealt with them as with beasts that are hunted into the net Reasons 1 First the vse and comfort of all things proceedeth onely from Gods gift and blessing and standeth not in the meere getting and possession of thē and all deceitfull persons both in a generall respect because of their wickednesse and in a speciall regard for their fraudulent and guilefull behauiour are subiect to malediction and to be cursed in euery thing that they deale in or which belongeth vnto them Secondly though the vngodly haue many times power and abilitie to increase their goods yet the vse and fruition of al good things is appropriated peculiarly and intayled to the righteous for whom the wicked are set on worke and not for themselues And so much doth the holie Ghost expresselie testifie Surely to a man that is good in his sight God giueth wisedome and knowledge and ioy but to the sinner he giueth paine to gather and to heape vp to giue to him that is good before God Eccles 2. 26. Iob speaketh to the same purpose saying Though hee should heape vp siluer as the dust and prepare rayment as the clay hee may prepare it but the iust shall put it on and the innocent shall diuide the siluer Iob 27. 16. 17. Vse Admonition to withhold our hands from direption that wee take not from others that which will turne to no good for our selues Wee bring griefe and peraduenture also want vpon them but we bring sinne with greater sorrow and misery vpon our selues it may bee their hindrance but it will bee our owne vndoing vnlesse we leaue off and repent and as much as wee are able make restitution So that our pray will not onely not come to our dish but deuoure the rest of our meate which otherwise might be for our nourishment and by this meanes our neighbour is hurt our labour is lost our conscience is wounded our state is cursed our soules indaungered and that which is worst of all our God is offended and prouoked to displeasure And therefore let not other mens successe in this vnthriftie manner of gayning allure vs to follow the same trade with them sithence we foreknow the vnhappy euent that will fall out in the end Though spoile and crueltie though rapine and robberie though filching and stealing though gaiming lying falsehood or any indirect courses doe set vp men for a time yet downe they must and be driuen to confesse that all their sinfull gettings were vanitie and losse and all their vnlawfull commodities pernitious and hurtfull to them Doct. 2 But the riches c. Wealth well gotten by good men is great in value whatsoeuer it be in quantitie As the bread of deceit is sweetest so the riches of iniquitie seeme best to vnrighteous persons and sluggards like nothing so well as that which commeth with least trauell and without much paines taking Better say they is an handfull with ease then Eccles 4. 6. two handfuls with labour and vexation of spirit And euery thing is a vexation of their spirit which putteth them to any paines of bodie But the Lord testifieth the contrary and teacheth his people both by word and effect that that onely is of worth and estimation which his seruants obtaine by lawfull means and his blessing vpon them And because this point is most true and the world beleeueth not that any trueth is in it hee confirmeth the same in diuers places as Chap. 15. 16. Better is a little with the feare of the Lord then great treasure and trouble therewith That is with feare care sorrow or the checke of an euill conscience So in the Psalme 37. 16. A small thing vnto the righteous is better then great riches to the wicked and mightie Reasons 1 First in respect of the giuer thereof it is the Lords hand that bestoweth it vpon them as a testimonie of his loue and an earnest of more excellent treasures Now an Angell from the Kings owne hand in fauour is more regarded then a pound from an other vpon other occasions And how great a substance may a man haue conueyed to him by receiuing a shilling or tester for possession of all that is passed ouer to him by deede of gifture And how large demeanes may a man bee estated in by taking a turfe in way of lyuerie and seison Now though euerlasting life be principally confirmed to vs by the spirit of adoption yet the Lord would haue his eternall fauour to his Saints to bee seene and acknowledged euen in his earthly benefits Secondly it is sanctified vnto them by the word of God with prayer and thankesgiuing 1. Tim. 4. 5. Thirdlie his blessing maketh it to serue and suffice them for all needefull vses it satisfieth their hearts it is competent for their bodies it is sufficient for their families And as their state is increased so their hands are opened to distribute to the poore and to contribute to the seruices of God and euery way to shew their readines to doe good so as God may haue glorie his seruants refreshing and their owne soules an euerlasting recompence of immortalitie Vse Consolation to all godly faithfull and industrious persons that they are euery way wealthie and rich rich in glory which is reserued for them in heauen rich in weldoing rich in spirituall graces rich in earthly substance if enough of that which is deare and precious may make a man to be rich That saying which is in the fifteenth Chapter of this booke is not to be restrained to any Prou. 15. 6. one but holdeth true for euery one that feareth God that the house of the righteous hath much treasure Things that are costly and of great price are not to bee rated by comparison with the measure of baser matters nor according to the roome which they fill vp A little gold ouerualueth much leade or iron many great pebbles are not matchable in worth with one pearle which is farre lesse then they are a boxe full of rich diamonds is better then a house full of woode and straw or other stuffe that is course or common And so standeth the case with good mens possessions the blessing of God with his mercie and fauour doth conuert them into iewels for their vse and benefit and worketh such comfortable effects by them as all the treasures of the wicked can neuer yeeld vnto them Verse 28. Life is in the way of righteousnes and in that path way there is no death LIfe c. The meaning is that they which are righteous men iustified by the merites of Christ and sanctified by his spirit and obedient to his will in working that which is agreeable to his word are in state of life euerlasting The life of grace they haue possession of alreadie the life of glory is assured to them by the life of grace whosoeuer hath the one can neuer faile of the other And therefore it is said that there is no death in that path They are deliuered from the first death which hath power ouer all sinfull men in this world and they shall neuer come into the second which is the portion of reprobates in the world to come And this is confirmed by the testimonie of Christ himselfe saying Verily verily I say vnto you he that heareth my word and beleeueth Iohn 5. 24. in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life The doctrine which the words would minister hath been declared and prosecuted in the nineteenth verse of the former chapter where it is saide that righteousnes leadeth to life and therefore it is needelesse to handle it againe in this place Onely let thus much be spoken that the holy Ghost doth not in vaine so often promise life to them that seeke and serue him He doth repeate it more then twentie times in this one booke besides the mention that the other parts of scripture doe make of it almost euery where It is therefore a point of certentie to them that lay hold on it It is a point of difficultie and not easilie beleeued sithence God to helpe our hearts doth againe and againe redouble it and it is a point of great importance requiring a serious and constant meditation without which men grow barren and carelesse in doing all good dueties and by which they are made rich and plentifull in all holy seruices The consideration of life and of such a life will incourage the heart and open the mouth and strengthen the hands and make the feete nimble to runne in the waies of righteousnes all that they can doe in obedience they will account too little and nothing that they suffer for wel-doing they will thinke to much FINIS The Author to the Reader THou art to be aduertised good Reader that sundrie faults haue escaped in this Treatise most by ouersight of him that copied it out and made it readie for the Presse and some few were committed in the printing the greatest part and I think all are here collected for thee in briefe I pray thee take notice of them and reforme them in their places according to this direction Pag 13. lin 2. reade and their soules also flexible pag. 30. l. 10. r. their perswasions p. 36. l 29. for commoditie reade brethrens pag. 38 l. 3. r. into accusations p. 39. l. 30. r. offer of it to others p. 41. l. 31. put out owne pag 42. l. 23 r. aggrauate pag. 43. l. 20 r bond p 46. l. 35. r often p. 50. l. 14. r. fast ibid. 34. r. what causeth p. 51. l. 5. r. preserueth ibid. 12. r. meannes p. 53. l. 27. r. God heareth them with mercie and fauour p. 57. l. 9. r. fence p. 66. l. 36. r. descried p. 69 l. 14. r. greatly pag. 78. l. 26. r. deprauation p 86. l. 6. r. good springs p. 91. l. 34. r. as pag. 94. l. 5. r. spoken p. 95. l. 11. r. was an p. 108. l. 1. r. sharpe p. 139. l. 16. r. deeme p. 143 l. 29. r. degree p. 144. l. 2. r. crueltie pag. 156. l 28. r. couetous p. 160. lin 37. r. deposed p. 166. l. 14. r. but to the. p. 196. l. 26. r. feares p. 280. l. 22. r. moueth
A PLAINE AND FAMILIAR EXPOSITION OF THE Eleuenth and Twelfth Chapters of the Prouerbes of Salomon PROVERBS 1. 5. A wise man shall heare and increase in learning and a man of vnderstanding shall atteine vnto wise counsels BY WISDOME PEACE BY PEACE PLENTY AT LONDON Imprinted by FELIX KYNGSTON for Henrie Sharpe 1607. TO THE RIGHT VVORSHIPFVLL WILLIAM FENYS Esquire and Sir WILLIAM COPE Knight grace mercie and peace THE due regard which wee haue of you both for the speciall gifts wherewith it hath pleased God to grace you hath moued vs to present vnto you ioyntly this testimonie of our vnfained loue We doe the rather publish this Treatise vnder your names because we would encourage you to runne forward constantly in that Christian race which you haue alreadie so happilie begunne and to answere that good expectation which is generally and iustly conceiued of you We haue long waited and much desired to be imploied againe as formerly through Gods mercie wee haue been But being hitherto disappointed of that hope and esteeming an vnprofitable life to be a kinde of vncomfortable death we thought it our bounden dutie to offer our seruice to the Church and furtherance to your faith in the best manner wee can since wee may not vse such meanes as we would As you haue been attentiue hearers whiles we preached so we doubt not but you will be diligent readers of that which is here written We shall esteeme it a sufficient gaine for our trauaile if either your selues or any other may reape fruit by our labours The God of all mercie increase his graces in vs all and multiplie his blessings vpon vs that our life and death may bring glorie to him and euerlasting peace to our owne soules Your Worships in all Christian duties to be commanded Iohn Dod Robert Cleauer TO THE GODLIE READER CHristian Reader by meanes of our promise we are growne into thy debt which if God adde abilitie to our willingnes thou shalt finde vs as readie to discharge And for thy better assurance of our faithfull meaning herein we haue communicated vnto thee our labours on these two Chapters in part of paiment vntill we can proceede to the rest Onely this we must intreate of thee that thou wilt deale with vs as thou wouldest with iust and honest debters which duely pay thee money If our coyne be currant carrying trueth and veritie the stampe of Gods holy spirit reiect it not though it be duskish without glittering shew or curious workemanship But if ought by mistaking hath escaped vs that wanteth weight or prooueth not good mettall returne it louingly and in brotherly manner vnto vs and we will doe our best indeuour to yeelde thee better matter for it The eight first chapters a godly learned man hath trauailed in whose paines we expected before this time to haue inioyed with thee and that caused vs to goe forwards omitting the beginning vntill we come to the end The methode we confesse would be very preposterous and defectiue were it not that so good a supplie would reduce it into due order And so we commit the whole worke both of our writing and thy reading to the direction and blessing of Gods holy spirit whom we pray to giue thee vnderstanding to know his will with a faithfull heart to beleeue and obey the same through Iesus Christ Amen Drayton this seuenth of Nouember 1606. Thine in all Christian duties Iohn Dod Robert Cleauer AN EXPOSITION OF THE ELEVENTH CHAPTER OF THE PROVERBS CHAPTER XI Verse 1. False balances are an abomination to the Lord but a perfect weight pleaseth him VNder false balances are comprehended all vniust weights lines and measures And therewithall is condemned whatsoeuer kinde of guile and deceit may bee found either in the buyer or seller As when that which is sold is defectiue either in quantitie or qualitie not being fit for the vse that it is bought for or not correspondent to the price that is paid for it or not answerable to the testimonie that is giuen of it And with these doth Amos charge the wicked wealthy men of his age They make the Epha or measure small and the shekell or price great Amos 8. 5. and falsifie the weights of deceit That they may buie the poore for siluer and the needie for shooes and sell the refuse of their wheate So on the other side in the buyer when he shall faile of all meete proportion betweene the price that he payeth and the commoditie that he buieth giuing farre lesse than the worth and valew of it And where it is said They are abomination to the Lord it is not ment that his quarrell is against the insensible creatures but he is displeased with the iniquitie of the persons which make vse keepe or allow them Whereby the other clause may bee better vnderstoode that the Lord is pleased with such as doe vprightly vse them and with loue of equitie exercise it in their traffique and couenants Doct. 1 All instruments and meanes of falsehood are hatefull to God If God speake this but once and in one place and no where else but in this place yet he is of sufficient authoritie to require credit to his word because he that cannot lie hath spoken it who also knoweth best both what doth offend and please him but hee doth often confirme it in the scriptures that the multiplicitie of testimonies may the more forcibly perswade vs to beleeue The selfe same words in effect are not only repeated but redoubled in this booke and that sometimes in one chapter Diuers weights and diuers measures both these are euen an abomination to the Lord. Diuers weights are abomination to the Lord and false ballances are not good Cap. 20. 10. 23. Reasons First his commandement is hereby violated for he hath expressely forbidden such vnrighteous dealing Thou shalt not haue Deut. 25. 15. 16. in thy bagge two manner of weights a great and a small neither shalt thou haue in thine house diuers measures a great and a small but thou shalt haue a iust weight a perfect and a iust measure shalt thou haue c. For all that doe such things and all that doe vnrighteouslie are abomination to the Lord thy God Which is not so to be vnderstood as though it were absolutely vnlawfull to haue diuers sorts of weights or measures as ounces and pounds as yards and elles as peckes and bushels c. Neither yet to haue many of the same sort for many may be needefull according as men haue manifold occasions to vse them but to haue them vnequall each to other which ought to be of the same size as some of larger content to buy with and others of lesser quantitie to sell with this is that which is here prohibited Secondly his ordinance by this is inuerted for he hath instituted the vse of negotiation market and exchange for the mutuall benefit of both sides and this is for the good of neither for the one is endamaged in
good conscience is the pilot to gouerne it which will leade him thorow the whole course of his life till hee come to the hauen of safetie and blessednes So is the vprightnesse of Iob commended that it directed him to the feare of God and caused him to eschew euill So is the foundnes of Zacharie and Elizabeth notified that by vertue thereof they walked in all the commandements and ordinances of the Lord without reproofe And so is the sinceritie of all blessed persons extolled and praised by the same effects in the hundred and ninteenth Psalme that they keepe the commandements of God and worke no iniquitie Psal 119 2. 3. Reasons 1 First it will stirre vp men diligentlie to seeke for knowledge and vnderstanding attending daily as suters at wisedomes gate in all the ordinances of God When hee speaketh they will bring an eare to hearken When he teacheth they will bring an heart to learne When neede requireth they will vse their lippes to aske counsell in the word they will digge for wisedome by prayer they will call for assistance by meditation they will applie all good instructions And so seeking of God with an whole heart is set in the scriptures as an effect of vprightnesse and a cause of walking in the law of the Lord. Psalm 119. 2. Secondlie where a good conscience is present there the word of God is neuer absent for that doth alwaies dwell with fidelitie and trueth The same heart that entertaineth the one doth euermore enioy the other And that dealeth faithfullie with them that be faithfull it will not suffer them to wander aside thorow want of guidance or to fall into mischeefes for fault of direction It shal leade thee saith one scripture when thou walkest it shall watch for thee when thou sleepest and when thou wakest it shall talke with thee Prou. 6. 22. Thine eares shall heare a word behind thee saith an other scripture saying this is the way walke in that when thou turnest to the right hand or to the left Isai 30. 21. Thirdlie the spirit of God is alwaies in them that are vpright and true hearted it moueth them to aske to heare to pray to reade and to meditate it maketh the word effectuall to speake to their soules also flexible to yeeld to the word it worketh sound iudgement in the mind holie affections in the heart alacritie and readinesse in the will faith in the whole soule and sincere sanctitie in the conuersation Hereof the Apostle speaketh to the Romanes As manie as are lead by the spirit of God are the sonnes of God And it is as true on the other side as manie as are the sonnes of God are lead by the spirit of God for this is euer reciprocall and conuertible Vse Confutation of the erronious opinion whereby manie illude themselues and their false bostings whereby they would deceiue others They roue abroad in all the waies of sinfulnes in euerie by lane of licentiousnesse in ignorance pride wantonnes vnthriftines crueltie blasphemie c. Yee may finde them almost euery where sauing in religious and honest exercises and those they flie from as if they were gaoles and dungeons to hold them in and yet they thinke and say and face it out that their heart is honest though their life be lewd all is well within though all be naught without they haue as good soules to God as the best although they serue Satan asmuch as the worst If these men haue vprightnesse vprightnes hath lost her wonted vertue and ceaseth to be vpright For that which was vprightnesse in Salomons time and in all former ages was more faithfull and forcible to preserue them whom it tooke charge of as it doth all in whom it inhabiteth from such inordinate and vicious behauiour To which may be added also another brood of a wandring and vagrant mind altogether vnsetled in all points of religion They heare of multiplicitie of opinions and the differences of mens iudgements one from another some are Papists some are Protestants some are Brownists so that they know not what to beleeue nor whom to trust and therefore iudge it their readiest way to credit none of them all and not cleaue to any side But the righteous are not tossed vp and downe with such waues of vncertainetie and doubtfulnes sinceritie leaueth not men to shift for themselues that for want of due information in the waies of God they should walk in flat Atheisme The Lord promiseth better things to his people that faithfully serue him What man is hee that feareth the Lord him will he teach the way that he shall chuse Psalme 25. 12. Are ye left then without direction then ye are found without righteousnesse Doth not God teach you his way then yee are vtterlie void of his feare Reproofe of them that commit themselues to the leading of contrarie guides which withhold all their passengers from sincerities counsell and direction and that is to vaine pleasure to filthie lucre to carnall reason to brutish lust to the example and fashion of the wicked world and to the sinfull motions which the diuell himselfe most craftilie suggesteth These are they that almost in all places are taken vp for leaders they are neuer without worke they haue continuall imployment and therefore it plainly appeareth that there is little vprightnesse and that is as little regarded as few iust persons there are to be guided by it Consolation against the discouragements wherewith manie faithfull Christians are assaulted in respect of the manifold perils which they passe thorow When they look abroad into the world they see all kinds of inducements to euill by perswasions by threatning by examples and sophisticall defences their carnall friendes would allure in kindnesse their craftie foes would illude them by cunning the violent tyrants would compel thē by force When they search into themselues they finde corruptions ignorance errors fearefulnesse and inconstancie which causeth them to fall into many feares and doubts of their perseuerance How say they shall we persist and hold out in the dangerous dayes How if the word of God should be taken from vs how if deceiuers should be turned in among vs how then shall we find the way to euerlasting saluation The holie Ghost telleth you in this place if your hearts be righteous and plaine and honest your vprightnesse shall leade you the spirit of God will teach you and his grace will establish you Which S. Iohn doth also testifie for the confirmation of such as were in the same case These things saith he haue I written vnto you concerning them that deceiue you But the anointing which you receiued of him dwelleth in you and yee neede not that any man teach you but as the same anointing teacheth you of all things and it is true and is no lying and as it taught you it shall abide in him Doct. 2 But the frowardnesse Wicked sinners are greatest workers of their owne woe They shall be taken in
their owne wickednes saith the sixt verse they shall fall in their owne wickednes saith the fift their frowardnes shall destroy them saith this Whereby it appeareth that their miserie commeth not from others as an accidentall occasion but groweth from themselues as the proper cause neither is it an ordinarie euill that is recurable but a desperate ruine that is remedilesse neither yet is it the subuersion of their state or killing of their bodie which is but temporarie but the perdition both of bodie and soule which is euerlasting To this agreeth that which is spoken to the same purpose in the fift chapter His owne iniquitie shall take the wicked himselfe and hee Pro. 5. 22. 23. shall be holden with the cords of his owne sinne He shall die for fault of instruction and for going astray through his owne follie Here is a description of euery obstinate and contemptuous sinner their wickednes doth worke destruction by degrees It first apprehendeth them as an officer it keepeth them afterwards in stockes and bolts as a Iayler And lastlie it putteth them to death as an executioner Reasons 1 First they despise the patience and long sufferance the kindnes and goodnes of God which waiteth for their repentance and therefore through the hardnes of their hearts heape to themselues wrath against the day of vengeance Rom. 2. 4. 5. Secondly they greeue and vexe the spirit of God which offereth grace vnto them and therefore he turneth to be their enemie They Isai 63. 10. with their peruersenes doe resist him and hee with his power wil cast downe them And so the Prophet testifieth in the Psalme With the pure thou wilt shew thy selfe pure but with the froward thou settest thy selfe to wrestle Thirdly they scorne and despise the word and wisedome of God and as much as in them is cause others also to reiect it and therefore it is iust with the Lord to make them eate the fruit of their owne waies and to fill them with their owne deuices that is to bring them to a fearefull destruction Prou. 1. 30. 31. Vse Terror of them that practise sinne of purpose to offend them which dislike of their lewde waies They will breake the Sabbath in despite of them that would haue them better exercised they will sweare they say and stare too to anger such as admonish them of their vnlawfull othes Sillie creatures and miserable wretches will they cut their owne throats to grieue others with the sight of their bloud will they strangle themselues that others might weepe for their cursed end Their boisterous stubbernesse may bring a short sorow to others that hate their sinnes and loue their soules but a perpetuall shame to themselues which ioyne with their sinnes against their soules Verse 4. Riches auaile not in the day of wrath but righteousnes deliuereth from death THese wordes seeme to containe an anticipation or preuenting of an obiection which might bee moued against the latter point of the former verse What speake you of destruction to come vpon wicked men I trust you will not extend it to all for many of them are substantiall wealthy men of great state and abilitie Who can destroy them What shall their power and riches doe the while To this it is here answered that riches auaile not in the day of wrath their wealth can neither withstand the strokes of God nor lessen them nor make them any whit the more able to beare them when his anger doth execute iudgements and when his iudgements declare his anger But righteousnesse is that which deliuereth from death and all other miseries that the sting thereof shall neuer make any man miserable See the more full handling and prosecution of these words in the second verse of the tenth chapter Verse 5. The righteousnesse of the vpright shall direct his way or make his way straight or euen but the wicked shall fall in his owne wickednesse HEre he addeth to that which he had begun in the third verse and sheweth that sincetitie righteousnes do not only lead men to a good way and tell them what is their dutie and fit to be performed but maketh the way passable for them and them constant and prosperous in it To the which againe is opposed the way of the wicked euen their owne sinfull course of life being crooked and cragged and rough and rugged and full of manifolde perils wherein at the last they fall and perish Doct. Godly men haue not onely a commaundement but abilitie giuen vnto them to walke in the Law of God Their faithfulnesse doth leuell their way and paue it before them wherein they find not onely equitie but ease also with delight and safetie And so much the Prophet doth intimate when he saith The waies of the Lord are righteous and the iust shall walke in them but the wicked Hos 14. 10. shall fall therein Reasons First the affections sanctified do al ioyne hands in forwarding a man to a constant proceeding in godlines The loue of God and the hope of reward doe ouercome and subdue all difficulties and dangers and beare downe all the impediments that may stoppe him by discouragements and the feare of God and dread of his displeasure doth suppresse the force of worldly lusts and beate downe the conceits that may draw him to presumption Secondly the experience of Gods presence fauour and blessing is very effectuall to continue their obedience For hauing tasted how good the Lord is to them that feare him they cannot liue without his companie and that is no where to bee inioyed but in the way of righteousnesse The Lord himselfe both by grace and prouidence doth helpe them in this worke He giueth vertue and power to the ministry of his word to prepare a way betweene himselfe and the hearts of his people that there may bee an intercourse for one to come mutually to the other as S. Luke testifieth Euerie vallie shall bee filled and euery mountaine and hill shall bee brought low and crooked things shall be made straight and the rough waies shal be made smooth Luk. 3. 5. He also measureth out a meete state for them and maketh such a mixture or composition of prosperitie and aduersitie of blessings and crosses of comforts and sorrowes as is most holesome for their soules and directeth all the occurrents that befall them to the furtherance of their saluation And hereof Isaiah speaketh saying The way of the righteous is euennes or equities thou wilt weigh out a iust path for the righteous He will ballance out euerie thing that concerneth them in gold weights that there shall not be the least defect or excesse that might turne to their hurt Vse Confutation of their pernicious illusions that thinke it impossible to walke in the waies of God therfore iudge it nothing dangerous to stray out of them at their pleasure The preachers say they doe teach that which none can obserue euery bodie doth contrary and we must do like others or
better discerned if the opposition be set downe in this manner The wicked worketh a deceitfull worke by sowing of iniquitie and therefore shall bee deceiued in his reward but the godly worketh a faithfull worke by sowing of righteousnesse and therefore shall receiue a sure reward Doct. 1 Vngodly men shall bee sure to finde their sinnes more dangerous and hurtfull then they looked for Their familiar friend whom they loue so deerely and make so much of which is most in their mouthes in their hearts and in all their waies it will surely shew them a slipperie tricke at the last Saint Paul can say as much to this point as any man by the experience he had of it Few had neerer acquaintance with it then hee at the beginning and none had a greater breach with it in the ende then hee And then he keepeth no counsell but telleth all that hee found and God auerreth all that he telleth that sinne had deceiued him and Rom. 7. 11. slaine him Reasons 1 First it putteth them in vaine hope to effect many exploites which they can neuer bring to passe but al their indeuours recoile vpon themselues How many stones did Saul cast vp to braine Dauid which all lighted on his owne pate How small a matter did Haman thinke it to kill Mordecay yea to destroy all the Iewes which fell on his owne person with his familie and other friends How sure were trayterous Papists and vndoubtedly affured to blow vp the Parliament and all estates of the kingdome and yet of themselues diuers were blowne vp to the gallows and all the rest vnlesse they repent are likely to be blowne downe to hell Secondly they dreame of a greater felicitie and happines in their sinfull courses then euer they can attaine vnto When Abimelech was aspiring to the kingdome when hee was perswading the Sichemites when hee was murdering his brethren and making them out of the way what did he once thinke of but of cap and knee of honor peace safetie He had concluded that there would bee no molestation and trouble no breach of couenant and disloyaltie at least no perill of life especially by the hand of a woman that all his authoritie should bee brought to such an ebbe as onely to haue power remaining to commaund his page to runne him through with his sword The fit and passion of distemper that Ahab fell into when Naboth denied him his vineyard declareth euidentlie how happie a man hee made reckoning to be when he should get it And yet the occurrents which fell out at his taking of possession ouerturned all his happinesse He intruded himselfe thereinto with iolity and mirth but Elijah sent him out againe with heauinesse and griefe They presume of secresie that their shameful facts shall be hidden and neuer brought to light whereas they cannot possiblie be concealed For God himselfe doth see and obserue them and who shall forbid him to reueile and discouer them Adam was away when Caine slew his brother and Eue was not there and Abel was made sure enough for complaining and Caine himselfe was silent enough from boasting of it and no bodie else was in the fields either to see Caine striking or to heare Abel crying and yet out it came and knowne it is and euery man can speake of it Gehesi made not all the town of his counsell whē he followed Naaman for the monie he asked not his maister leaue to goe after him nor made report of his dealing and successe afterward and yet Elisha could tell him and hath declared to vs and all others whither he went and how hee speed and what his intent was in the disposing of his monie namely to buy oliues and vineyards and sheepe and oxen and men-seruants and maid-seruants and to become a great man What should wee speake of the plotting of Ananiah and Sapphira and of Dauids adultery and murder which were so closely contriued as they imagined that neuer any man should haue had intelligence of them Fourthly they haue taken securitie for impunitie Either they hope to escape all punishment or else that it will be so light that they may easily beare it or so short that they shall quickelie passe thorough it Whereas the Law of God threatneth the contrarie That the Lord will make their plagues wonderfull euen great plagues Deut. 28. 59. and of long continuance and sore diseases of long durance And if they will appeale from threatnings to promises from the Law to the Gospell from Moses to Christ let them heare the sentence that Christ passeth vpon such manner of persons They shall goe into hell into the fire that neuer shall be quenched Where their worme Mark 9. 44. dieth not and the fire neuer goeth out Fiftly they haue conditioned and indented with sinne before they entered into the grosse practise of it that they would leaue it againe after a time and so by repentance preuent both the shame and punishment But they know not that all sinfulnesse is craftie and cruell when it hath them it will hold them and that fast by the heart and keepe them in perpetuall bondage and thraldome They may with as good safetie drink vp strong poison and prescribe it a measure how farre it shall worke or cast themselues into the raging sea with limitation how deepe they will sinke and how long they will make their stay there All the seruants of sin and Satan are chained vp in prison and not at libertie to depart at their owne wils for the will it selfe is kept in hold and neuer released before the Lord with a forcible hand of grace doe deliuer it Vse 1 Instruction not to suffer our selues to be abused by such a cousening companion If a shifter should carrie about a pack of counterfeite wares it were a poynt of wisedome to refuse to buie of him especially if they were infections and such as would indanger our houses with the pestilence Now there is not vnder heauen any Conicatcher that liueth so much by his wit as sinne and wickednes doth by wiles which doth not defraude men of their money but of their saluation which bringeth not plaguie stuffe to kill the bodie onely but most pernicious corruptions to destroy both soule and bodie for euer And sith the workes of iniquitie be all so deceitfull let vs hearken to the words of God and the counsell of godly men which we shall be sure to finde very faithfull The perswasion of Satan seemed more plausible to Eue than did the commandement of the Lord but she had escaped the venome and poison of Satans perswasion if she would haue giuen heed to the Lords commandement The note of wilfull vnchast persons in their miserie will be the song of all other sinners that refuse to receiue admonition How haue I hated instruction and mine heart despised correction and haue Pro. 5. 12. 13. not obeyed the voice of them that taught me nor inclined mine eare to them that instructed me
striueth earnestly herein may truely be said to worke for life For life is proposed and life he seeketh and life he shall finde If great wages were vncertaine or certaine wages were but small it would be but a small incouragemēt to take great paines but seeing now it is so sure and so large and so good what is too much to be performed and what is too grieuous to bee indured for the same True it is that righteousnesse will call for trauell and raise vp trouble but it is as true that all the trauels and afflictions of this present life are not worthie of the glorie which shall be shewed vnto vs. Rom. 18. 2. Cor. 4. 17. For our light affliction which is but for a moment causeth vnto vs a farre most excellent and an eternall weight of glory If nothing but bare life were bestowed vpon vs euen meere deliuerance from the danger of death it were a benefit not lightly to be esteemed It was said of Lot that he was preserued from destruction of Sodome the Lord being mercifull vnto him and yet his goods money and cattell which hee had in great abundance Gen. 19. 16. were all destroyed And the diuell spake the truth though in craft and malice concerning Iob skinne for skinne and all that euer a man hath will he giue for his life But when life is full of liuely comforts when it is adorned with endles glory when it is inriched with infinit treasures what crosses what pouertie what temptations what reproaches what persecutions and sufferings should diminish our desire of it or make vs remisse in seeking for it Reproofe of them that care not whose seruice they come into nor what worke they doe so that they may haue nothing to doe with God and his seruices They thinke no prison more streight then the Church no drudgery more grieuous then prayer and hearing of sermons singing of Psalmes and sanctifying of the Sabbath no bondage so burdenous as restraint from sinfull delightes and fleshly pleasures no miserie so bitter as sound Christianitie They distaste with great detestation all persons and actions and gestures and words that sauour of godlinesse or haue any stampe and print of pietie in them and as themselues abhorre all his worship so they labour to discourage all others from doing him any seruice These are they which are continually censuring of professours and deriding their precisenes and insulting ouer their pouertie and meane estate As though the Lord were not able to maintaine them that serue him or else did grudge to bestow good things vpon them as though he were a niggardly hard maister vnwilling to allow his people sufficiencie of food and wages That were a great dissoyaltie so to traduce a liberall Lord and free harted Prince who is readie to promote his seruants to liuing though it bee but for a time but it is an execrable impietie so to blaspheme the most bountifull God who giueth to euery one of his both liuing and life and all blessednes for euermore But many of them say that they speake by experience themselues haue been professors and as forward as the best and they neuer got any good by it And such Malachy bringeth in quarrelling against God Your words saith he haue been stout against mee yet yee say what haue wee spoken against thee Yee haue said it is in vaine to serue God and what profit is it that wee haue kept his commandement and walked humblie before the Lord of hosts Mal. 3. 13. 14. Who is so busie to complaine for want of wages as they which neuer performed any good worke let not the exceptions of murmuring apostataes preuaile in the eares or harts of any that haue vnderstanding They were neuer of the family of God though they crept into his house they neuer did one good chare in obedience and for what then should they haue their recompence They were alwaies proud hypocrites though they boast of humilitie and why should they be vsed as humble persons But be it that they pleade for others who haue faithfully kept the commandements of God and truely been humbled in his sight and yet labour in a low estate and meane condition Is there no profit in seruing of the Lord vnles there be present preferment and earthly promotion Our principall pay will bee in life whereof wee haue part in hand by grace in our soules in this world and the rest is behind vntill the pay day in the world to come So that a sinner cannot discerne of the happinesse of a Christian nor conceiue how God dealeth with him For the comfort of the heart is a thing vnknowne to him and the glorious life is hid with Christ in God and shall Col. 3. 3. 4. not fully be seene before we appeare with him in glory Doct. 2 But he that followeth The more violent wicked men are in their sinnes the more neere they draw to destruction When they course euill as the grayhound doth the Hare and hunt for it as the hungry lion or other wild beast doth after his pray for thence is the similitude taken then they will ouertake their death anon and come speedily to damnation As the miserie of the Aegyptians approached neere vnto them so their crueltie increased towards the Israelites And they were neuer more fiercely disposed to kill and to slay than when the waters were presently to doe execution vpon them Warre was concluded without any great consultation a mightie hoste was gathered without any busines of mustering they were all in a readines to fight without any further training So stood the case with the Sodomites they were all set on mischiefe and madnes immediatly before they were destroyed And so it fared with Ahab who tooke his farewell toward his voyage and death with contempt of the word of God and persecution of his Prophet And so we might note Belshazzer and Haman and many others for this purpose whom the Lord cut off in the very practise of some notable mischiefe Reasons 1 First this carnest pursuite of sinne with loue and liking of sin proceedeth from an heart hardened with custome of sinning being past remorse and feeling and this will bring men to worke all Ephes 4. 19. kinde of wickednesse euen with greedinesse And this is a forerunner of Gods iudgements Secondly this following of euill is also accompanied with impudencie and shamelesnesse as their hearts cannot feare before God so their faces cannot blush before men And what state these men stand in the Prophet Ieremy sheweth Were they Ierem. 8. 12. ashamed when they had committed abomination nay they were not ashamed neither could they haue any shame therefore shall they fall among the slaine when I shall visite them they shall be cast down saith the Lord. Thirdly this manner of sinning crieth in the eares of the Lord as it is said of the Sodomites and prouoketh him to anger and therefore will draw downe a speedie punishment vpon them Vse 1 Instruction
not so much respecting the price in selfe-loue as the profiting of his brother in Christian charitie and that he vse all other due circumstances accordingly As to sell that which is good at a reasonable rate and performe it in due season and full measure and such like Doct. 1 They are after a sort publique enemies of the countrie that procure or seeke for a dearth The Lord would haue vs to collect and deeme what harme they doe by the effects that ensue thereupon The exclamation and outcrie not of one person or familie but of the multitude of the people doth intend in this case some grieuance among them Scarcitie of foode is one of the most grieuous iudgements wherewith the Lord is wont to plague a nation and how can we then take them for our friends which wish so grieuous a punishment Salomon by prayer made 1. Reg. 8. 38. a way for the prayers both of the whole people and the particular friends and members thereof to come to God for remouall of such a miserie then what are they to be accounted that send forth desires and put forth endeuours to call for it and bring it Reasons 1 First they are heauie aduersaries of the poore and practise to adde sorrow to them that are alreadie in sorrow The greatest weight of this burthen is like to light vpon their backes because they are least prouided of armour to keepe it off An example thereof is to be seene in the prophecie of Amos where the selfe-same effect is wrought by the selfe-same meanes which wee are now in hand with Heare this O ye that swallow vp the poore that Amos 8. 4. 5. 6. ye may make the needie of the land to faile saying When will the new Moone be gone that we may sell corne and the Sabbath that we may set foorth wheate and make the Epha small and the shekell great and falsifie the weights by deceit and buy the poore for siluer and the needie for shooes yea and sell the refuse of the wheate They had long kept vp the corne for this purpose to haue it grow deare and now the time serued the turne and it must bee opened in all the haste they thought the daies of the Lords owne seruice too long vntill they were at it And now woe to the poore for the plot is laid to pray vpon them They shall buy the refuse deare which is little worth and sell themselues cheape to pay for it Secondly they are pernicious to men of all sorts and conditions vnlesse it be to a few of those few which haue corne to sell And to this point let them speake which can speake by experience and experience hath taught not long sithence the greater number of housekeepers that the higher the prices of corne doe rise the lower the states of families fall And the sellers of victuals do the more fill their purses with mony the lesse the poore seruants fill their bellies with meate Aske the traueller by the way aske the labourer in the countrie aske the tradesmen in the towne aske the common sort yea almost any sort of inhabitants in the citie and which of all these will say or truly may say it is no burthen to vs that things are no cheaper A great part of their care is to make prouision for household a great part of their labour is swallowed vp in prouision a great part of time is too little for their labour So that their care is more their labour greater their commons shorter and state much weaker Many be restrained from doing further good many be compelled to lessen former familie many thereby be brought to manifold inconueniences more than we expresse or thinke of Vse 1 Reproofe of all that affect such a mischiefe liuing in hope for their owne priuate lucre that so great an hurt will grow to the publike state of the land but specially of such as take the way and vse the meanes to effect this euill and to draw vpon it such a iudgement And of this sort are they which practise that which is here declared to be a noisome sinne namely to store vp their corne that no man shall haue any benefit by it whiles there is any good substance in it They are much more kinde hearted to Rats and Mice and Wesils than they are to their brethren for they shall haue all freely giuen them for nothing and men cannot buy any of it for their mony And therefore what can they say for themselues why they should not be as much liable to the woe and curse which S. Iames doth denounce as those whose other riches were corrupt whose garments were moath-eaten for want of wearing whose gold and siluer was canckred and rustie for want of vsage But worse are they which not onely hoord vp their owne corne that it shall neuer come foorth seasonably to preuent a dearth but ingrosse other mens also for the same purpose that they may make their gaine thereof to the detriment and hurt of many others But of all others worst are they which not onely keepe back corne from the marker but from the barne not from sale but from sowing which refuse to yeeld tillage and seed to the ground which yet further by force or fraud extort the ground from other men that they shall neither till nor sow it These drie vp the springs of the Market that the streames of plentie should be restrained from flowing to it these bring a curse vpon the earth and make it barren in comparison of the Isai 5. 9. 10. store it was wont to yeeld These labour for depopulation of houses and townes and fields and people Consolation to them that bring an vpright heart to selling though they cannot be so large in giuing therein they doe a seruice to God therein they performe a worke of loue to their neighbours and therefore they shall be better satisfied at Gods hand than at the buyers and his pay will be better in grace and goodnes than the other can be in gold and siluer Doct. 2 The people will curse him c. It is a grieuous plague to be pursued iustly with the cries and clamours of the people True it is that Ieremy and others of the most faithfull seruants of God haue been spoken euill of and cursed by the multitude And so it is Iere. 15. 10. true that as the sparrow by flying and the swallow by flying escape so Prou. 26. 2. the curse that is causelesse shall not come And it is most true they whom men reuile and persecute and say alll manner of euill for Christ his sake falsely are blessed But this is also very true that to be spoken against for sins sake truly is not a matter of blessednes but miserie the wings of a mans name reputation will be clipt so short that it shall not auoide the stroke and shot of a curse if it be dulie caused In this same manner are hurtfull men threatned which
Christ for their roote they haue God the Father to dresse and keepe them and therefore they shall flourish as a branch which groweth and hath greene leaues The drought of aduersitie shall not hurt them the dewes of wholesome prosperitie shall not faile them They shall haue safetie for their bodies graces for their soules competencie for their state and all good furtherances for their euerlasting glorie Thus standeth the opposition The wicked trust in their riches and they shall fall like rotten boughes but the righteous trust in the Lord and they shall grow like flourishing branches Doct. Though the stayes of many wicked men seeme to be the stronger yet the states of all godly men proue to be the surer If safetie consisted in wealth and happinesse in height wee could not but yeeld that diuers sinfull persons were grounded in great safety and happinesse for they haue the world at will are mounted vp to eminent places And if perill did alwayes accompanie pouertie and miserie likewise a meane condition who could denie but that the most of the best men should euer bee found in the worst case and of all others the most miserable for that they are commonly poore and base in the world But if God in his iust iudgements doe lift vp his enemies hie to cast them downe the lower and if his seruants take rooting low that they may grow vp the hier then let the wicked take heede of a downefall and then let the righteous not doubt of a rising The thirtie seuen and seuentie third Psalmes are treatises wholy vpon this argument besides many other texts of Scripture And this commeth to passe to both sides First in regard of the different and Reasons 1 contrarie choise which they haue made of helpers to themselues What doe sinfull persons and wicked men take to bee their staues to leane vpon and that with their whole weight Euen fleshly supports as goods and riches which are slender reedes that will breake and run into their hands and shoulders and lay them flat on the ground These they build vpon as a foundation most firme and stable these they depend vpon as friends most sure and faithfull these they trust vnto as holds most strong and mightie And yet is there any thing more vncertaine more deceitfull more weake and feeble then these are They bee fugitiue and away they goe when they should sticke to a man they be false and performe nothing that they promise They say giue vs your heart especially when we increase we haue power to doe you all good But Dauid saith If riches increase set not your heart Psal 62. 10. 11. theron God spake once twice haue I heard it that power belongeth only to God There was neuer any Papist or heathē man more deceiued in dumbe Idols then worldlings be in the hope of their monie and substance The images haue as much sense to heare and speake and deale for them which pray to them as gold and siluer and other treasures haue ability in themselues to helpe them that make them their gods and many more are illuded by these then by the others And whom doe the godly make their refuge In whom is their hope fixed in God omnipotent eternall endles in mercie wisedome and trueth whose good prouidence doth neuer faile them in life whose gracious fauour doth not forsake them at death And that one word may comprehend all and that is infinitely much and more then heauen and earth can comprehend he is God euery way for them al-sufficient Secondly in regard of their behauiour towards the Lord. The wicked commit an execrable sacriledge spirituall treason they cast off that loyaltie that is due only to him yeeld it to the abiect and contemptible creatures for so may they be called when they are matched as equals or preferred as superiours to their Creator And this is done in all vaine confidence as it was spoken of trust to flesh bloud so to all of that kind Cursed be the man Ierem. 17. 5. that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. Confidence is a prerogatiue and royaltie that the Lord neuer communicateth to any vpon any conditions He so calleth for loue to himselfe that men also should bee loued for his sake and feared and reioyced at and the like is in other affections but to trust in any besides him is as much as in vs is to set the imperiall diadem of heauen and earth vpon their heads Now the godly relying altogether vpon his fidelitie and power yeeld him homage and declare themselues to be his loyall faithfull and obedient subiects and performe a most acceptable seruice vnto him Vse 1 Instruction to be so much more industrious for righteousnes than riches by how much it is better to bee a liuing tree than a dead stocke and to stand fast in the state of all good happinesse than to fall into sinne and shame and miserie and destruction So much goodnes as any man hath so much he hath of faith so farre he sheweth the sappe and vertue of his roote so certaine and assured he may be of perpetuall firmnesse and stabilitie And looke what measure of vaine confidence is in euery one so much sinfulnes is in him and therefore the contrarietie is set betweene such as trust in their riches and the righteous because hee that hath affiance in his wealth must needes bee euill and hee that is righteous must needes trust in God and so sure it is that Gods strokes and iudgements will pursue him and to his owne inabilitie of standing he shall haue this added that God will push at him and cast him downe Terror for couetous Idolaters which make their goods their gods and their greedie getting their deuotion and their plentie their safetie and their pastures fields barnes shops warehouses or coffers their heauen Like foolish men they waite vpon lying Ionah 2. 8. vanities and forsake their owne mercie It is as easie for a croppe of corne to thriue vpon a waste Heath or in the middest of a thornie hedge or thicket of bushes as it is for grace to grow in their hearts and it is as easie for a cable rope to goe through an needles Mark 10. 24. 25. eye as for them to enter into the kingdome of heauen And yet they think al to be well and their state to be happie yea they presume so farre of their owne standing that vpon confidence of their power they doubt not but to giue others the fall they hope that their withered rotten stickes shall be able to roote vp and throw downe the strongest Cedars that grow in the Church of God Such a one was Doeg that thought to doe great things against Dauid but Dauid did after a sort defie him and bad him doe his worst yea he derided and told him that the worst would bee his owne Why boastest thou saith he in thy wickednesse O man of power
marked out to be hewen down for fire wood But worse are they Matth. 3. 10. by farre and in more dangerous case that bring foorth too much fruite but it is of the flesh and to the flesh works of pride works of crueltie cursed blasphemie and swearing notorious riot and vnthriftines drunkennes filthines contempt of Magistrates contempt of Ministers contempt of preaching and malice against all godly Christians Their vine is the vine of Sodom and of the Deut. 32. 32. 33. vincs of Gomorah their grapes are grapes of gall their clusters be bitter Their wine is the poison of dragons and the cruell gall of aspes Reproofe of them that make lesse account of these trees of life than of a thornic hedge than of nettles than of most vnsauourie weedes than of plants that bring foorth deadly poison They distaste no men so much as good men and the better they are the worse they like them Ieremy came and offered his fruit to a people that stood in great neede to eate of the tree of life for they were readie to perish with death But they practised to abolish that fruit which was offered for their preseruation and to take away his life which sought to saue theirs For so hath the Lord declared their conspiracie Let vs destroy the tree with the fruit thereof Ierem. 11. 19. and cut him out of the land of the liuing that his name may be no more in memorie Which almost of all the Prophets sped better How much more fauourably was Paul dealt with And especially Christ Iesus the very tree of life and Lord of life and life it selfe whom all the rest did but resemble His perfect fruit they trampled on laboured to dig him vp by the roote And so they dealt still with his messengers and seruants not making vse of their companie but abhorring it not desiring to be partakers of their knowledge and wisedome and other graces but to suppresse them Doct. 2 He that winneth soules is wise c. It is the note of a wise man to shew mercie to mens soules Fooles cannot easily finde out the maladie of sinne fooles faile of all experience of good medicines that may cure a sinfull heart fooles feele not the burthen of their owne iniquities and therefore cannot be compassionate towards others for theirs Only wisedome doth shew the disease and the remedie and moueth mens hearts in pitie to helpe them that are infected with it That which Salomon professeth to bee true of himselfe is also verified of euery good man in his measure The more wise Ecclesiastes was the more he taught the people Eccle. 12. 9. knowledge And to conuert it the other way the more any man teacheth the people knowledge the more wise he is Reasons 1 First he performeth an acceptable seruice to God which no foole can euer doe He is a diligent and profitable husbandman for seeding weeding and haruest worke He is a valiant and skilfull souldier to discomfit Satan his strongest enemie to winne his holds from him and to rescue his spoyle and captiues out of his hand Yea not onely to set his prisoners at libertie but to winne away the hearts of his owne souldiers that they shal both forsake him and set themselues in battell against him Secondly he is very prouident for his owne good and prepareth a blessed reward for himselfe against the appearance of Iesus Christ And of such men and of that state speaketh the Prophet Daniel They that make men wise shall shine as the brightnes of the firmament and they that turne many to righteousnes shall shine Dan. 12. 3. as the starres for euer and euer Vse 1 Incouragement to gaine mens soules to God and saluation to mens soules though we should lose that liking and fauour which was wont to be shewed to our selues What though wee be tearmed busie fooles for our labour doth not God cleere vs and say that we are wise men and well exercised What though wee bee censured for sillie creatures that make our friends to be our foes doth not God commend vs for our good prouidence in making him to be our friend What though wee draw vpon our selues contempt displeasure and persecution from wicked persons for the present doth not God tell vs that wee shall obtaine glorie and fauour and peace at his hands for euermore hereafter The godly esteeme vs to be wise the holy Scriptures pronounce vs to be wise our reward in time will shew vs to be wise and shall the reproch of foolish men discourage vs from our wisedome Terror for them that corrupt mens soules and labour with all their might to keepe men from comming to God It is a blessed calling to be a fisher for God as Peter was and to catch men with the net of the word but of all trades it is the worst to fish for Satans turne and to kill men with the baites of sinne Therefore is the case of the diuell the most miserable of all creatures because he hath done more mischiefe this way than all the rest And that causeth the Lord so grieuously to threaten the false Prophets that kept men from repentance and the false Apostles that hindred the worke of the Gospell and Elymas and any that haue sought to peruert mens hearts or behauiour It is not safe to depraue the Ministerie to weaken the power of it It is not safe to intice men to Poperie and superstition It is not safe to perswade men to prophanenesse and neglect of Gods worship If the naturall Serpent being but a beast was so plagued for being an instrument of Satan vnknowingly and without desire to bring the woman into sinne what shall become of them that applie their wit and tongue and heart and whatsoeuer they can to doe him seruice herein Verse 31. Behold the righteous shall be recompensed on earth how much more the wicked and the sinner THe matter which he is about to speake of is both certaine and weightie and such as concerneth euery man to looke to in regard of his owne case and therefore he prefixeth this word Behold to moue all to a serious consideration of that which is to be said And that is first touching the godly that they must bee corrected for their faults when they offend euen in such manner and measure as holdeth some proportion with their offences though not in equalitie for then who should be able to abide it The word recompense therefore in this place is not taken for reuengement or punishment proceeding from Gods indignation but a louing chastisement though it be sharper according to the threatning of parents to their children whom they be farre from hating or hurting I will surely pay you for this And that it should appeare that nothing is intended against them for the perill of their euerlasting state there is a limitation annexed that it is to be only in the earth Next he sheweth the condition of the wicked that if the righteous scape
not scotfree they must in no sort be spared but feele more heauie and featefull punishments though not in the earth yet in the world to come Doct. The best must looke for stripes if they will take libertie to sin against God True it is that the Lord taketh not aduantage of infirmities he passeth by them he winketh at them he smiteth not his children for them but when they grow too bold he wil nurture and awe them with correction In this sense he may be said to be no respecter of persons that as he will not endure the sinfulnes of the wicked though they be neuer so great so hee will not allow of the sinnes of the godly though they bee neuer so good The vertues that men haue doe not warrant them to fall into any vice their religion and graces doe not priuiledge them to doe those things which are vnseemly for religious and gracious persons to practise Few points are more fully confirmed by manifest proofes than this The Scriptures propose many examples our eares haue heard many reports our eyes doe daily behold many presidents for this purpose and they that will not be perswaded by these shall finde it true by experience in themselues What dolefull complaints doth the Church make euery where in the Lamentations of Ieremy Behold O Lord how I am troubled my bowels swell mine heart is turned within me for I am Lam. 1. 18. 20. full of heauinesse the Lords sword spoyleth abroad as death doth at home The Lord is righteous for I haue rebelled against his commandement How lamentably do the godly bemone themselues and the state of the Church in the prophecie of Esaiah Be not angrie O Lord aboue measure neither remember iniquitie for euer Isai 64. 9. 10. loe we beseech thee behold we are all thy people Thine holy cities lie waste Zion is a wildernes and Ierusalem a desert The house of our sanctuarie and of our glorie where our fathers praised thee is burnt vp with fire and all our pleasant things are wasted In what patheticall manner doth the Prophet expresse the burden of his afflictions in the booke of the Psalmes Thine arrowes haue light vpon Psal 38. 2. 3. me and thine hand lieth vpon me There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne Reasons 1 First God herein respecteth his owne glorie who will haue his people to know that he doth looke for seruice at their hands If they performe it willingly they shall not faile to be rewarded for it but if they grow carelesse and negligent to obey him they shall be driuen vnto it by compulsion This was that which made both Moses and Ieremie bestirre them when God shewed his anger to the one and threatned to destroy the other for being so backward to vndertake their ministerie Exp. 4. 14. Ier. 1. 17. And the wicked shall see by this that hee is neither remisse toward all nor partiall to any when his commandement is not regarded This seemeth to be one cause why the Prophet that came to Bethel and failed to fulfill that which was giuen him in charge was so seuerely handled He told Ieroboam that God had straightlie forbidden him either to eate or to drinke in that citie and yet Ieroboam might heare that he had both eaten and drunken in the house of an other Prophet there for which cause the Lord sent a Lion to kil him that it might be knowne to Ieroboam and others 1. Reg. 13. how dangerous it was for any to disobey his word Secondly he respecteth their good though it might seeme to be better for them if they were wholy freed from all manner of troubles and crosses How wanton how froward how stubborne would children be Into what perils would they cast themselues if they should be altogether exempted from the rod They could neuer feele the comfort of their parents fauour vnlesse they sometimes found the smart of their displeasure And so are the stripes and chastisements of God as needfull euery way to all his sonnes and daughters They make vs the more carefull to beware of euill they helpe vs to repentance when wee haue fallen into euill they confirme the loue of our heauenly father towards vs they be occasions of his holinesse in vs They bring the quiet Heb. 12. 6. 10. 11. fruite of righteousnes vnto vs. Finally to knit vp all in few words we are therefore recompenced with afflictions in the earth that we should not be punished with destruction in hell but rewarded with euerlasting glorie in heauen And this the Apostle sheweth to be the cause why God scourgeth vs. When wee are iudged saith he we are chastned of the Lord that we should not be condemned with 1. Cor. 11. 32. the world Vse 1 Admonition to euery one that feareth God to looke well to his heart and wayes that he retaine the feare of God constantly and not be venturous to doe any thing that may offend him The Lord hateth sinne as well in the godly as in the wicked and will sooner smite the godly for his sinne then the wicked though not so grieuouslie An example hereof was alreadie shewne in the Prophet slaine as he was going from Bethel Ieroboams transgressions were begun long before the fault that hee committed and yet the strooke came vpon him for his fault long before the destruction of Ieroboam and his house And let no man say I am safe because I am sure to be saued he may fall into great miserie in this life though he be in state of happines for the life to come Freedome from perdition doth not free men from all manner of punishments What plague besides destruction can Christians say we shall certainly escape vnlesse they bee sure to escape such sinnes as may prouoke God to plague them The Magistrate hath many punishments for offenders besides death as the stocks the goale the whip the pillarie c. and God hath more iudgements besides damnation as euery man may heare by the threatnings and see by the execution and feele by the burden of them Dauid was as safe from being condemned as Satan is out of all hope to be redeemed and yet his calamities made him to groane and crie and roare as he saith His bloud was dried vp his moisture was like the drought of summer His torment was as great Psal 32. 4. and 51. 8. as if his bones had been broken And as no man should take incouragement by ought that is in himselfe to doe that which is displeasing to the Lord so is there a care to bee had that wee bee not led by the examples of other men to doe any thing which the word doth not allow Some hereby take libertie for breach of the Sabbath some for gaming some for one thing some for another Good men say they vse these things and why then may not wee also But it is no part
can take any delight in them further than hee looketh to the end and is refreshed with comfortable effects in the way Thirdly no man can desire the holy knowledge of God with truth and feruencie vnlesse he haue had some taste of the fruit of it and he that hath tasted of the fruit hath profited by the means and he that hath profited by the meanes will loue them euer afterwards They that finde the comfort of life haue formerly felt the benefit of food and they that are desirous to continue their life are not vnwilling to receiue their foode and they that hunger after foode for the continuance of life haue also an appetite to it in regard of the relish Vse 1 Refutation of their boastings that goe before all in speaking of their desire and forwardnes to please God and be saued and come behinde euery one in shewing any good notes of it They make their mouthes and not their hearts the principall seate of their loue and likewise their words and not their deedes their onely arguments doe proue that they doe loue It is very burdenous for them to liue constantly vnder a faithfull Ministerie Euerie godly sermon is tedious vnto them for length if it bee not ended within the houre for the manner if it sauour not of humane wit and eloquence for the matter if it be wholesome and liuely and come home to the rebuking of any sinne which they are not minded to forsake And yet they would haue vs all to know that none are better friends than they to knowledge And yet they must giue vs leaue againe to tell them that euery friend of knowledge is better affected than they are to instruction Consolation to them that thinke it no paines to be painfull in labouring for the bread of life They feele not they say the loue of the word of God the desire of faith and care of repentance c. But from whence proceedeth that is it not hence that they are greedie and couetous of getting abundance of loue and desire and therefore they thinke that which they haue to bee nothing in comparison of that which they would haue But these men must be well confuted their troubles their attention their meditations their paines their reading their questions their conference their ioy in Christian companie their diligence in all good exercises with willingnes doth manifestly shew the error of their doubts and feares But may not an hypocrite do all these things and yet haue no touch in him But may an hypocrite doe all these things in good earnest with resistance of hypocrisie May an hypocrite continue an hypocrite and yet bewaile his want of sinceritie in the presence of God alone with promise and purpose to performe euery seruice more sincerely if possibly by any meanes he may be able It was an argument wherewith Dauid confirmed his owne heart in assurance that he truly loued the Lord and vnfainedly sought his owne saluation because he loued the law of the Lord meditated in his word and kept his precepts And Iob taketh it for a sure effect of his vprightnes that he had not departed from the commandements of Gods lips but esteemed the words of his mouth more than his appointed foode Doct. Is brutish c. They that will not be schooled of God to learne Christian knowledge are no better than if they had no manner of knowledge They are not all children that hate this kinde of correction they are not all naturals they are not all idiots but they are all starke fooles Then many haue been fooles and yet learned Philosophers and many haue been fooles and yet deep Politicians and many haue bin fooles and yet euery way worldly wise men This doth God charge vpon the multitude the greater number of a whole people They are a nation voide of Deut. 32. 28. 29. counsell neither is there any vnderstanding in them Oh that they were wise then they would vnderstand this they would consider their latter end Yea the wittiest of them are so reputed in the prophecie of Ieremy My people is foolish they haue not knowne me Ierem. 4. 22. they are foolish children and haue none vnderstanding they are wise to doe euill but to doe well they haue no knowledge Reasons 1 First their carnall wisedome is altogether vnsufficient to make them seruiceable to God or any thing which they doe to be acceptable vnto him and it standeth them in no steed for their credit For those which bee vile in his eyes shall in time be base in the sight of men and the punishment of their follie in the end shall make it appeare they were fooles all the time before Of this point speaketh the Prophet The wise men are ashamed they are afraide and taken loe they haue reiected the word of the Lord and what wisedome is in them Ierem. 8. 9. Secondly their carnall wisedome can neither preserue them from death nor prepare them to die blessedly It cannot stay their life from going neither can it stop the curse from comming Thirdly it cannot deliuer them from damnation in the world to come but rather increase the grieuousnes of their punishment It hath kept possession against this holy vnderstanding it hath made them vncapable of all good instructions it hath made them impatient of any rebuke it hath held them in ignorance and disobedience al their life and see what their ignorance will bring them vnto after their death The Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendring 2. Thess 1. 8. vengeance to them that know not God and which obey not the Gospell of our Lord Iesus Christ Now lay all these things together and see wherein any man is bettered by any knowledge or wisedome which is ioyned with contempt of grace Doth hee thinke to please God the better the more is he offended Doth he hope to winne credit by it it will bring him to shame Would he haue it to keepe him from troubles it will draw him into them His death is made the more vncomfortable and bitter and his destruction following much more horrible and fearfull Vse Admonition to take heed that we conforme not our opinions to the iudgement of the world for that is directly contrarie to the testimonie of God Carnall reason and sturdie affections and vnbrideled tongues say that they are fooles which will digest reproofes and checks and suffer themselues to be censured but the heauenly wisedome and diuine trueth the sacred scriptures say that they are wise which hearken to the rebukes of Gods holy word and fooles as bad as beasts that despise them Ob. But men will laugh at our simplicitie if wee sit downe by such indignities Resp But God will laugh at our miseries if we quarrell with admonitions and counsels when hee vouchsafeth them vnto Prou. 1. 26. vs. Verse 2. A good man getteth fauour of the Lord but a man of wicked imaginations will he condemne A
the beginnig of the world to this day hath gained any thing by it but desperate madnes and vexation besides euerlasting damnation to come neither any one of his seruants of all the millions of millions that haue learned of him hath in any one thing bin the better by it but euery way vnutterablie the worse Consolation to the poore simple and harmelesse seruants of God against whom the euill is intended that it shall rebound vpon the authors and returne vpon the practisers and neuer light vpon them Many hearts are wishing their hurt many minds are musing how to worke it many tongues are consulting who shall doe it many hands are readie to execute it many mouthes insulting ouer them that shall suffer it and all this while the only watchman of Israel and the keeper of the Church doth laugh them to scorne He maketh their minds to mistake that which they looked at he maketh their hearts to bee filled with teares he maketh their tongues to bespeake their owne miserie he maketh their hands to be hurtfull to themselues and he maketh his people to sit safely in the midst of them And this is truely affirmed by Eliphaz and warranted by the spirit of God in the booke of Iob. He scattereth the deuises of the craftie so that their hands cannot accomplish that which they doe enterprise He taketh the wise Iob 5. 12. 13. in their craftinesse and the counsell of the wicked is made foolish They meete with darkenesse in the day time and grope at noone day as in the night But he saueth the poore from the sword from their mouth and from the hand of the violent man Doct. 2 But to the counsellers Holesome counsell is comfortable to them that giue it aswell as profitable to them that take it If the tongue perswade to that which is right and the heart agree with the perswasion of the tongue whatsoeuer successe his words doe find in others he is sure to finde ioy and gladnesse in his owne soule The same blessing which Dauid pronounced vpon Abigail for procuring of peace by her counsell the Lord doth promise and pronounce and will perfome to euery one whose affection and behauiour is like to Abigails Blessed saith hee bee 1. Sam. 25 33. thy counsell and blessed be thou which hast kept me this day from comming to shed bloud And our Sauiour extendeth it generallie to all that labour vprightly and in due manner to make peace saying Blessed are the peace makers for they shall be called the children of God Mat. 5. 9. Reasons 1 First no man can soundly seeke to reconcile man to God or one man to another or giue direction for his neighbours welfare vnlesse he himselfe be reconciled to God and peaceable towards men and haue Christian loue in his heart and those graces are neuer separated from holy comfort and gladnes For the same sappe that sendeth forth the one doth in like manner also yeeld the other as the Apostle testifieth The fruite of the spirit is loue ioy peace c. And in another place The kingdome of God is not Gal. 5. 22. Rom. 14. 17. meate and drinke but righteousnesse and peace and ioy in the holie Ghost If their counsell be imbraced and followed the good effect thereof with Gods blessing will minister cause of reioycing besides thankes and kindnesse which the parties holpen by their counsell will yeeld vnto them as Dauid to Abigail and Naaman to Elisha and the Iaylor and Lydia to Paul Act. 16. 17. 33. 34. Thirdly though their aduise bee reiected yet as Isaiah saith their reward is with the Lord and they shall bee glorious in his Isa 49. 4. 5. eyes And their faithfull dealing will bring them both comfort and praise as Ionathan found in seeking to pacifie his fathers displeasure vniustly kindled against Dauid Vse Instruction to moue vs to be frequent and diligent in so good a seruice whereof there is so much neede and opportunitie of imployment for worke may be had euery where and so good a recompence for our trauell as ioy is and therefore Gods fauour and therefore Gods blessing with eternall glorie And what though there be oppositions against vs as all faithfull peace-makers shall meete froward persons that will bee vnpeaceable yet if the God of peace be at peace with vs and protector of vs what cause haue we to stand in any feare he would not promise vs ioy vnlesse he were resolued to performe it and he would not incourage vs to be ioyfull vnlesse our state were safe and happie And why then are we so timerous to speake when wee see dissension among equals contempt of superiours oppression of inferiours sinning against mens owne soules and warre against the Lord himselfe Is it because we would not giue offence It is an offence to be silent at the offences committed against God and the hurt that men doe to themselues and their neighbours Is it because we would auoide trouble and displeasure and keepe our selues from griefe and sorrow The way to doe that is to please God who can make them whose anger wee feare to fauour vs and be meanes of our peace and consolation But in counselling of peace we must looke to these things first that we be iustly called to deale in that particular case lest medling with the strife that Preu 26. 17. belongeth not vnto vs we be as one that taketh a dog by the eares Secondly that we make no attonement betweene wicked men in their wickednesse as Hester would not make Haman and Ashuerus friends when they were fallen out for how much concord had beene betweene Haman and the King so much discord would haue bin betweene the King and the Church So that in setting agreement betweene man and man it is good to set variance betweene a man and his sinne and to leaue sinfull men at variance whose reconciliation doth tend to the dishonour of God and the hurt of his people Vse Reproofe and terror of makebates which are counsellours of contention of sinfulnesse and wrong doing which shall be handled in a fitter place when we come to these words Without wood the fire is quenched and without a talebearer strife ceaseth Chap. 26. 20. In the meane time let them bee admonished that incense great men as Landlords and Magistrates and Maisters against their poore weake inferiours that liue vnder them The Lord will heare their cries and groanes not onely against the mightie ones that lay too heauie burdens vpon them but also against all those that haue been meanes and causers of it And be this remembred withall on both sides aswell on their part that bee so easily perswaded to rigour and crueltie as of theirs that moue them to it or incourage them in it that this aduise doth not onely imbitter them against their vnderlings who seeme to bee altogether in their power but also imboldeneth them against their maker who onely hath all power and soueraignetie ouer them Verse 21.
The punishment of iniquite shall not befall the iust but the wicked are full of euill AFflictions and corrections may come vpon the righteous but no reuenging curse tending to destruction as if they were abiects But the wicked are full of euill both of guiltines and continuall practise according to the corruption of their hearts which the righteous are purged from and therefore also of those punishments which the righteous escape Doct. Though the Lord afflict the godly as well as the godlesse yet it is done in farre different manner He commeth as a father in mercie and mildnes to the one and dealeth as a Iudge or rather an enemie in wrath and seueritie with the other He commeth with his pruning knife to cut off the superfluous sprigges and braunches of the one and with a keene axe in his hand to hew downe by the rootes the stockes and bodies of the other And this difference is spoken of in the foureteenth chapter of this booke vers 32. The wicked shall be cast away for his naughtines but the righteous hath hope in his death And this difference is spoken of in the seuen and twentith of Isaiah verse 7. Hath he smitten him as hee smote those that smote him or is hee slaine according to the slaughter of them that were slaine by him That is hath the Lord plagued Israel his Church and people in such a grieuous manner as he hath destroyed their enemies it is manifest he hath not And this difference is spoken of in the eight chapter to the Romans verse 1. that there is no damnation to them that are in Christ Iesus that walke after the spirit as there is to them that walke after the flesh The foure reasons wherewith the last doctrine of the former Chap. 11. 31. chapter was proued doe euidently confirme this point and therfore to auoide prolixitie and vnnecessarie repetitions wee referre the reader to that place Vse 1 Instruction to labour to be vnlike to sinfull men in behauiour as we are desirous to haue a better condition Let vs set our selues as enemies against the dominion and kingdome of iniquitie as they doe yeeld themselues to be subiects and slaues vnto it let vs seeke to cleanse our selues from all filthinesse both of the flesh and spirit and be filled with the graces of the holy Ghost and the fruites of the same as they are full of sinnes and vnrighteousnesse For the wicked not to conceiue the better of their owne case nor the godly to like the worse of theirs because externally all things seeme to happen alike to both sides for there cannot bee so great a disparitie betweene any earthly things though neuer so contrarie one to another as there is betweene their estates notwithstanding that in shew and appearance they are alike Verse 22. The lying lippes are abomination to the Lord but they that deale truely are his delight THe sense is plaine enough of it selfe if the supplie bee made of that which is vnderstood in both the clauses The Lord abhorreth lying lips that is those persons that abuse their lippes to lying which will also bee false in their deedes and hee is well pleased with them that deale faithfully which will likewise bee true in their words Doct. Euery lyer is a loathsome person God doth neuer hate any thing that is not hatefull and that must needes bee odible which hee abhorreth and especially when it is abomination which is in hie degree abominable vnto him And that hee is so affected towards lyers his owne word in other places doth testifie As when he saith in this booke These sixe things doth the Lord hate Prou. 6. 17 yea his soule abhorreth seuen the hautie eyes and a lying tongue and the hands that shed innocent bloud c. Yee may know by their companions among whom they are marshalled what account he maketh of them And so in the reuelation of S. Iohn he declareth his detestation of them by reckoning vp their fellowes and describing their grieuous punishment The fearefull and vnbeleeuing and the abominable and murtherers and whoremongers Reuel 21. 8. and sorcerers and idolaters and all lyers shall haue their part in the lake which burneth with fire and brimstone which is the second death Reasons 1 First nothing is more contrarie to the nature of God who is infinitely true and trueth it selfe then guile and falsehood is And nothing maketh men more like to sathan and workers of his will then lying So our Sauiour told the wicked vnbeleeuing Iewes Yee are of your father the diuell and the lustes of your father ye will doe He abode not in the trueth because there is no trueth in Iohn 8. 44. him When he speaketh a lie then he speaketh of his owne for hee is a lier and the father thereof It is his mother tongue and natiue language to lie when he vttereth any true sentence it is but borrowed and that also he cannot truely deliuer without grosse deceit and dissimulation Secondly lying is a worke of the old man and that which misbecommeth the children of God and lyers such as giue themselues Col. 3. 9. vnto it are vnregenerate and as yet the children of wrath and subiect to damnation Thirdly they are iniurious to them whom they mis-informe making them to beleeue errors and many times many euill consequents in sue vpon it And therefore the Apostle exhorteth all that are effectuallie regenerate to cast off lying and to speake euery man trueth vnto his neighbour because we are members one of another Eph 4. 25. Vse 1 Instruction to worke vpon our owne hearts so as that we comming also to hate lying God may loue vs for trueth and not haue vs in detestation for falsehood If we cause him to abhorre our lippes for our vntrueths to men he will abhorre our prayers and thankesgiuing and whatsoeuer shall proceede out of our lippes to him And it is not enough to leaue lying in respect of hereafter but to lothe the sinne of it that hath been committed by vs heretofore When Iob knew that his words were displeasing to the Lord though they were few and onely rash and vnaduised Iob 42. 6. and he himselfe by error was deceiued in them he abhorred himselfe and repented in dust and ashes how much more then ought wee to doe it which haue more prouoked God with innumerable false speeches and that knowingly and with purpose of deceiuing and hee doth professe that they haue been and are abominable to him And what though wee haue sometimes kept our selues from blame by telling of lies What though wee haue delighted others and obtained fauour to our selues thereby What though we haue made our gaine and commoditie of it Will all this if this were the winning of all the world be able to counteruaile the high displeasure of God and the losse of his fauour together with the forfaiting of our owne saluation And hereby shall we know that we bee soundlie purged from lying
if we doe not onely forbeare to lie but bee vtterly vnwilling that any other should tell a lie for vs. For that is the note of a righteous man that he hateth lying words as well as Prou. 13. 3. forbeareth to speake them And they shall bee shut out of the kingdome of heauen together which loue and which make lies Reuel 22. 15. Consolation to them that loue the trueth and exercise it the same God that hateth liers so deadly is as well pleased with true men that affect and practise that which he loueth so dearely Be it therefore that they are maligned for saying that which true is and hast not onely purchased euill will but hard dealing and that at their hands which seeme to be able to beare downe all before them yet know and remember that God maketh account of thee for thou art his delight and those that bee his fauourites shall find his fauour effectuall against all aduersaries for safetie and protection Doct. But they that deale truely c. That trueth which is acceptable to God consisteth both in speaking and doing Nothing can please him but the image of that which is in him and the streames which flow from him as doth this reall and operatiue trueth and not that which is verball and in word onely This is testified of the Lord Iesus Christ the deerely beloued sonne of God who is proposed to vs for a perfect example to imitate that he did no wickednesse as no deceit was found in his Isa 53. 9. mouth Reasons 1 First his word in many places doth commaund both and that equally and no where doth dispence with the want of either Secondly his spirit doth infuse both and that inseparablie and maketh euery man that hath attained to the one to be able to vse the other That which S. Iohn setteth downe in a more generall manner doth strongly confirme this particular point If anie man sinne not in word he is a perfect man and able to bridle all the bodie His meaning is not that some bee absolute without sinne in word and perfect without infirmitie in goodnes but that many be gracious without sinfulnesse though they haue their slips in speeches and sincere without wickednes though they haue their frailties in behauiour Thirdly both are infallible and essentiall fruites of regeneration and the Apostle doth perswade vs thereby to declare our selues to be of the number of the saints and faithfull saying Cast off lying and let him that stole steale no more Ephes 4. 25. 28. Fourthly both are required of them that would know and manifest themselues to be naturall members of the Church in this life and inheriters of saluation in the life to come Lord saith Dauid who shall dwell in thy Tabernacle who shall rest in thy holy Psal 15. 1. 2. mountaine He saith God that walketh vprightly and worketh righteousnes and speaketh the trueth in his heart Vse 1 Instruction 1. if we would haue the constant credit of honestie among men or the comfort of it in our owne soules or the allowance of it in Gods presence that wee bee not more smooth in words then faithfull in workes that men may not more beleeue vs to be true in speeches then the Lord shall discerne vs to bee trustie in actions Not to be ouerhastie to receiue their reports whom we are able to conuince of vnfaithfulnes in behauiour If God giue vs a caueat to looke to them and beware of them if he commend none to vs for credible but such as are righteous why should wee set light by his certificate and be credulous to hearken to sinfull persons especially sithence of all others they are most readie to fill mens eares with pernicious and hurtfull informations Verse 23. A prudent man concealeth knowledge but the heart of fooles publisheth foolishnesse A Prudent man he that is of good discretion and hath learned to be wary and circumspect concealeth knowledge not that he shutteth it vp altogether without any vse or benefit of it to others for that were contrarie to the profession which the Prophet maketh of that wherein euery godly man ought to follow him I haue not hid thy righteousnesse within my heart but I but I haue declared thy trueth and thy saluation I haue not concealed thy mercie and thy trueth from the great congregation Psal 40. 10. And that were contrarie to the testimonie which is giuen of wise men chap. 15. 7. The lippes of the wise doe spread abroad knowledge But he will obserue all good circumstances of speaking that it be in time and place when good opportunitie doth require it and good effect is like to bee wrought by it And contrariewise the heart of a foole which leadeth his tongue for guide it doth not doth set the tongue on worke either to vtter bad matter or that which is good in bad manner that euery man may see the folly which is in it Doct. It is not good for any man to speake as much and as often as he can but as often and as much as he ought Many wise sayings and sentences are inserted by the spirit of God into this booke to teach men how to be heedfull for the obseruation of this rule As when it is said that the tongue of the wise vseth knowledge aright Chap. 15. 2. And that a foole powreth out all his mind but a wise man keepeth in till afterwards Chap. 29. 11. Reasons 1 First this sparing of speech when men reserue themselues for fit occasions and only vtter that which serueth for vse doth giue a cleere testimony of a minde that is stored with vnderstanding and iudgement And this reason our text in hand doth offer vnto vs when it is said that a wise man hideth knowledge as a foole on the other side doth exercise the contrarie Wee deeme them not the most thriftie husbands and wealthiest men that will looke vp nothing in their coffers nor keepe any thing close in their purses but carrie al their monie in their hands and shew it to euery commer by and so doe they that haue no more matter within their hearts then all the standers by shall heare their lipes deliuer Secondly it is a point of humilitie to bee silent in modestie as pride and conceitednesse maketh men desirous to heare themselues speaking Thirdly their words are so much more desireable and better accepted as they are rare and few and seasonable How good is a word in due season saith the Scripture And a word spoken in his Prou. 15. 23. Prou. 25. 11. place is as apples of gold vpon pictures of siluer The ointment that is close kept in a boxe wil yeeld a sweter sauour when it is powred out then that which is continually open And wine fresh from the vessell hath a better relish then that which was drawne long before there was neede of it or any to drinke it Vse 1 Instruction to learne moderation and keepe measure in speaking vnlike to them that
he prescribeth the remedie whereby this disease of hurtfull sorrow and pensiuenes may be cured and that is with good words For the comfortable speech of a friend but especially the holesome word of God declaring the remission of sinnes and the fauour of God expelleth the heauines of the heart and refresheth it with ioy and comfort Doct. Immoderate griefe doth turne men to great hurt and annoyance As fleshly mirth doth much corrupt mens minds and stirre them vp to vanitie so worldly sorrow doth greatly weaken their hearts and dull their spirits whereby they are hindred from the performance of many good duties And so much is meant in that place where it is said that by the sorrow of the heart the mind is Prou. 15. 13. heauie When Ioshua was inclining to too much feare and discomfort for the losse of his men at their going vp against Ai and the euill consequents that were likelie to follow the Lord would not suffer him to giue place thereunto saying Get thee vp wherefore Iosh 7. 10. liest thou thus vpon thy face He tooke notice and gaue a censure of this inward affection of his heart somewhat exceeding measure by the gesture of his bodie Reason 1 First the health and strength of the bodie is thereby impaired and the life it selfe is many times shortned by that meanes A ioyfull heart causeth good health but a sorrowfull mind drieth the bones Prou. 17. 22. It pearceth to that which is within and bringeth weakenesse vpon the strongest parts Secondly such as are oppressed with cares and griefe are made vnmeete for the seruices of God who indeede doth require feare but commaundeth likewise to reioyce with trembling Psal 2. 11. How can they call vpon God in any feruency when deadnes hath wholy possessed them How can they be thankefull and offer acceptable praises to God when they are voide of al ioy and cheerefulnesse And how can they attend vnto his word when their thoughts are altogether busied in the contemplation of their owne miserie The message was very comfortable which Moses brought to the Israelites in Aegypt when the Lord told them that he would deliuer them from the burdens and bondage of the Aegyptians and would take them for his people and be their God c. but it is said they harkened not to him for anguish of spirit and cruell bondage Exo. 6. 9. Thirdly it maketh men lesse diligent and profitable in their callings whether it be in their seuerall trades or in places of superioritie to gouerne or of inferioritie to obey Fourthly it bereaueth them of the benefite and comfort of any Christian societie wherein they are neither apt to doe good nor receiue good It taketh away their cheerefulnes it disableth their tongues of speaking fruitfully it stoppeth their eares from hearkning attentiuely their presence is not very delightfull to others and the companie of others is not much regarded of them Vse 1 Instruction 1. to preuent this worldy sorrow by preseruing of godly ioy and that is by keeping the peace of a good conscience with an vpright heart and holy behauiour either shunning of sinne that we runne not into it or soundly sorrowing for it when we haue committed it Looke how much innocencie and sinceritie any man hath so much comfort his heart shall inioy and according to the measure of guiltinesse there will bee an inward secret biting griefe and fearefulnesse When anguish and sorrow when feare and troubles assault vs so strongly that we cannot repell them let vs then obserue that holy counsell which God that can make it effectuall doth offer here in this place vnto vs and that is to haue a recourse to faithfull comforters He sendeth vs to them he incourageth vs to go he assureth vs of successe hee hath alwaies performed that neuer any was left vnholpen that sought helpe at his hand according to this his direction Elihu speaketh of this to Iob that when a man is striken with sorrow vpon his bed and griefe of his bones is sore so that his life causeth him to abhorre bread and his soule daintie meate that his flesh is consumed and his bones chatter and his soule draweth to the graue and his life to the buriers yet a faithfull Iob. 33. 19. c. messenger of God one of a thousand deliuering his message faithfullie from God will heale all this in them that giue credit to him and set them in as good case as euer they were before For God which can doe all things and formed all things hath vndertaken to giue such a blessing to the words of his seruants and chiefly them by whose ministerie he speaketh to his own people I create saith hee the fruite of the lips to bee peace peace that is true perpetual and most constant comfort vnto them that are far Isai 57. 19. off and to them that are neere for I will heale him Hereof the keeper of the prison whom Paul and Silas conuerted had happie experience Act. 16. 28. and thereby was preserued from destroying himselfe Hereof three thousand at once whom Peter conuerted had happie Act. 2. 37. experience being deliuered both from their feares and sinfulnesse To collect all good arguments whereby wee preuaile against our dread and sorrowes that grow from our afflictions and troubles As who imposeth them vpon vs but the Lord And to what end doth the Lord so impose them but in mercie and wisedome as a most skilfull and faithfull physition for our profit Haue not our betters endured more and yet were beloued and blessed of God both for the present and afterwards Haue not we deserued farre greater iudgements euen destruction it selfe and is it much if wee bee onely scourged so fauourablie with such small stripes of easie rodes by a louing father who doth prepare vs thereby to so great comfort and glorie Verse 26. The righteous is more excellent then his neighbour but the way of the wicked will deceiue them THe righteous that is euery godly man who hath attained to vprightnes though not to perfection of righteousnes is better then his neighbour is better beloued and graced of God and more esteemed of godly wise men and hath that in him which maketh him more commendable then any other that is vnrighteous and sinfull and so his way is answerable to his hope But the wicked desiring and seeking and expecting a more excellencie aboue others are notwithstanding contemptible and grow in time to be contemned and so their way deceiueth them Doct. Grace maketh good men to be the worthiest personages As they goe before all the vnregenerate in vertue so they go beyond them in honour and as they exceede them in pietie so they surmount them in excellencie The testimonie which the Prophet giueth of them to God himselfe by the inspiration of Gods spirit doth make this manifest My goods saith he extend not to thee but to the Saints that are in earth euen to the excellent all my Psalm 16.