at the resurrection that sentence shall be Luk. 16. pronounced vpon him which was indited long agoe Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his angels Matth. 25. 41. All this vnlesse he repent is vndoubtedly belonging to him besides the continuall perill of stroakes and iudgements to light vpon his bodie which euery moment may iustly be feared Vse 1 Incouragement to goe cheerefully about the works of mercie since they are so profitable to our selues Some of them seeme to be very chargeable and cannot be performed without expenses yet we gaine more than we giue we receiue more than we lay out we doe good to other mens bodies but make the best match for our owne soules Others seeme very painefull and require both trauell and patience and many be altogether vnpleasant to our nature yet our wages doth counteruaile and ouerpoise all our worke and labour for we cannot put our bodies to so much toyle and trouble in any seruice of Christian loue as we shall obtaine to our hearts delightfull pleasures with rest and peace and ioy and gladnes Consolation to them that are fearefull of themselues and doubtfull of the state of their soules they feele not themselues to beleeue they finde not the pearcing of godly sorrow and therefore they call into question their faith and repentance But are they mercifull men Doe they beare a burthen with the afflicted members of Iesus Christ They dare not say so directly but their owne hearts tell them that they would mourne more with them and doe more for them if they were able Their desires then and willingnes exceede their abilitie and what surer note can there be of true mercie Doct. 2 Rewardeth his owne soule troubleth his owne flesh c. They are the best husbands which best prouide for the good of their owne persons To bee carried with carnall selfe-loue is a vice which is worthie to be condemned to be lead with Christian loue of ones selfe is a vertue which is much to be commended The one draweth a man to wickednes the other driueth him from it to goodnesse the one causeth him to be hurtfull to his neighbours the other maketh him helpefull vnto them the one seruing himselfe sinfully doth vtterly vndoe himselfe the other applying himselfe to the seruice of God faithfully doth procure his owne blessednes for euer When the Apostle would bring an argument that should be perswasiue and forcible and most likely to preuaile with rich men to worke mercie and liberalitie in them he chuseth this That they should lay vp for themselues a good foundation against 1. Tim. 6. 19. the time to come that they might obtaine eternall life It were to no purpose to lay vp onely for children for heires executors or administrators though they were sure to haue children and friends and their children and friends were sure to inioy their possessions but to inrich themselues is truely to be rich and to haue ones wealth personally in himselfe and for himselfe and not onely about him is to he rich in deede Reasons 1 First the current or streame of all the promises and threatnings runneth this way the reward of all obedience and the punishment of all iniquitie tendeth to this purpose Blessings vpon goods and cattell vpon grounds and fruite trees vpon children and familie are but appendances to the substantiall blessings which are conferred vpon soule and bodie especiallie for the eternall state of both And so when curses fall on the outward things of wicked men it is that they may gather weight by the way to presse the heauier vpon their owne persons Secondly though one haue neuer so great plentie of earthly things and abundance of all kinde of prosperitie yet if himselfe be not his owne but destructions what treasure can doe him good What doth it profit a man to winne the whole world if he lose his owne soule Matth. 16. 26. So though one haue neuer so great penutie of earthly things and abundance of all kinde of afflictions yet if he preserue his quicke stocke that is himselfe from being a spoyle to sinne and Satan no creature can hurt him his miserie will droppe off from him his crosses and sorrowes will vanish away and come to nothing Vse 1 Instruction to be diligent in all those meanes whereby we may best benefit our selues with commodities of greatest valew As first to labour for true pietie and religion to be well acquainted with God and his holy word to receiue instruction to haue it in estimation to obey it in constant exercise And hereof the holie Ghost speaketh in the ninth chapter If thou bee wise thou shalt be wise to thy selfe and if thou bee a scorner thou alone shalt suffer Secondly the performance of the dueties of mercie is a gainefull trade for the soule to thriue by it bringeth in good store of comforts for present vse and helpeth men to a stocke of ioy and happines for an other day And therefore our Sauiour doth perswade vs to vse it and giueth vs libertie to make our vse of it Sell that yee haue saith he and giue almes make to your selues bagges which waxe not old a treasure that can neuer faile in heauen where no theefe commeth neither moath corrupteth Luk. 12. 33. It is dangerous and sinfull to hoord vp much gold and to keepe it too long but safe and commendable to heape vp good workes in abundance and neuer depart with them while the world standeth they shall be sure to take no harme and we shall bee sure to want no good Reproofe of them that are frugall and thriftie and neate and husbandly for euery thing but for themselues Their carable is dunged and tilled and sowne their pastures are mounded banked and trenched their trees are pruned their gardens are weeded their cattell are carefully looked vnto and all this while they suffer their hearts to be ouergrowne with sinnes as the wild wast is with weedes and briars there is no fence to keepe the diuell out of their soules they grow like nettles and brambles to be cut vp and cast into the fire Euery one of their horses euery sheepe euery cowe euery swine and pig is in better case then themselues They deale as if they should trimme their haire but wound their head or be heedfull to their nailes but let their fingers rot off or keepe their garments whole but permit their skin to be rent and torne into peeces Verse 18. The wicked worketh a deceitfull worke but hee that soweth righteousnesse shall receiue a sure reward THe wicked worketh a deceitfull worke He is continually practising of some euill which will neuer faile to make his expectation to faile But he that soweth righteousnes which constantly and conscionably is exercised in doing good shall haue a sure reward partly in this life with a competent measure of comfortable prosperitie and perfectly in the life to come with glorious immortalitie The sense will bee the
pronounceth their desires to be good will not his goodnesse bee readie to fulfill them especially his trueth hauing promised the performance thereof Psal 14 5. 19. Terror for vngodly men which haue many sinfull desires in their hearts against Gods glorie and seruices and people Their soules wish nothing seriously but that which God hateth and godly men feare and pray against Libertie for lewdnesse they desire as life those that like not of wicked waies they abhorre as much as death Nothing pleaseth them so well as to heare of the sinnes or sorrowes of professours and nothing grieueth them so much as to heare that wicked persons are either reclaimed from their dissolute behauiour or punished for their shamefull offences Surely these men are not righteous their desires are not good and therefore whatsoeuer is in them or commeth from them is euill and displeasing to God and dangerous and damnable to their owne soules As touching the other clause for the euent of wicked mens hopes see the second doctrine of the tenth chapter and the first doctrine of the eightenth verse of this chapter Verse 24. There is that scattereth and is more increased but hee that spareth more then right commeth surely to pouertie THey that disperse their goods this way and that bestowing them vpon such as are in want and necessitie or otherwise imploying them for the publike benefit of many they that are readie and willing to part with their goods or monie for the relief of such as are in want or necessitie or to any other good vses are said to scatter them and such take the best course to increase them as sowing of corne is a meanes to helpe a man more and more And this he deliuereth with great wisedome and warinesse saying that some are more increased and not all for many scatter vpon dice and cardes and dogges and whores and such like and they may looke to bee stript of all the rest rather then to adde to that which they haue On the other side hee that keepeth in that which he ought to lay out and spareth that which duetie requireth him to spend doth play the euil husband for the impouerishing of his owne estate Doct. True liberalitie and mercie is not an hurt but a furtherance to mens estates Neuer any man was made the poorer by one penie for giuing of many in due manner but diuers haue bin the richer The same rule holdeth in this case as in all other the good gifts of God that the good vsage of them doth vsually bring an augmentation of them So it is to be found in learning and knowledge and in what good thing is it not so to be found we neede not trauell farre for proofe of our point in hand but onely steppe ouer to the next verse following and there wee shall haue a confirmation of the same There we shall see that they which feede others shall be fat themselues for so is the sense and they which are as good streames to send out streames shall haue such supply as that they shall not be dried vp but bee as well able to flow at the euening as they were in the morning and to morrow as much as to day and the next yeere no lesse than in this Reasons 1 First they haue the promise of blessing from God which imploy their substance to the glorie of God and the benefit of his poore seruants which are in want Honour the Lord saith he with thy riches and the chiefe of all thine increase So shall thy barnes bee Prou. 3. 9. 10. filled with abundance and thy presses shall burst with new wine And the Apostle S. Paul giueth as large an incouragement to the Corinthians in the new Testament Hee that ministreth seede to the sower will minister likewise bread for food and multiplie your seed and 2. Cor. 9. 10. increase the fruites of your beneuolence No field is more fertile to sow in then the poore members of Iesus Christ no seede is better then mercie and Christian liberalitie no weather or watering is more seasonabe then Gods blessing no crop of corne is so commodious and profitable as is the reward which God giueth both to soule and bodie Mercifull men procure praises to God to be plentifully offered and prayers for themselues for all good happinesse and therefore how can they but thriue and prosper That reason doth Paul presse in many words to the Corinths that they might know that their liberalitie was not in vaine He will increase the fruites of your beneuolence that in euery sort ye may bee made rich to all liberalitie which causeth through vs thanksgiuing to God 2. Cor. 9. 11. He dwelleth vpon the argument and vrgeth it in euery verse to the end of the chapter Thirdly the mercie of God towards other of his people which are in neede doth often cause mercifull men the more to abound in riches Since their desire is to be helpers of their afflicted brethren their power shall serue to performe it and since they haue begun it so well alreadie they shall be able to doe it better hereafter And for this cause they are promised all sufficiencie in all things that they may abound in euery good worke As it is written He hath sparsed abroad and giuen to to the poore his beneuolence remaineth for euer 2. Cor. 9. 8. 9. He sheweth by the testimonie of the Psalme that their communicating to the poore did not bring them to pouertie that they should be compelled to giue vp giuing but did establish their state that they might continue their beneuolence as long as they liued for so much doth euer seeme to import in this place Vse 1 Instruction to striue against infidelitie which hindreth mens hearts from the cheerefulnes of mercie and staieth their hands from many good contributions and keepeth them wholly from the exercise of liberality They lose by these meanes the opportunitie of much gaine they debarre themselues from that plentie which they might enioy They will not receiue so much good as God will affoord them because their hearts wil not affoord them leaue to beleeue that there is so good a reward prouided for them that affoord reliefe to poore Christians The Holy Ghost in the booke of Ecclesiastes assureth vs that nothing is lost that is bestowed in goodnes He willeth men to cast their bread vpon the waters and after many daies they shall finde it againe It is a kinde of Eccles 11. 1. 2. prouerbiall speech with vs for fruitlesse charges to say I might as well haue throwne my mony downe the riuer But in this case though we seeme to throw our mony or foode into the riuer or sea it selfe wee shall haue it restored with aduantage yea and when wee thinke all is forgotten And therefore he proceedeth to incourage men that they should lay about them and not spare in the exercise of liberalitie Giue saith he to seuen and also to eight Bestow vpon many and when
Within a little space I am in all euill in the midst of the congregation and assemblie Reproofe of them that vndertake the defence of subtill sinne that offer themselues to be compurgatours for her if she say that she is honest and vpright they will sweare they thinke it true What euill is there of Idolatrie superstition swearing Sabbath-breaking crueltie wantonnes yea abominable whoredome pride and riot but it shall haue proctors to pleade for it and giue countenance to it And most commonly they are the men that of all others euery way for soule and bodie for substance and credit haue been most plagued by her Her craftines hath so inchanted them that by her vsage she hath gotten their harts for euer Their wits their tongues their pennes their practise of life and all shall be altogether for her against God and his word against all godly men against all ciuill men against their owne estimation and state comfort and saluation Doct. 2 God is a sure paimaster to all that labour faithfully in his seruice Though their strength bee not great nor their worke very much yet if their desires be sound and their endeuours vpright their recompence will also bee certaine The Prophet Azariah knew that he spake aswell to posteritie as to those of his owne age and as truly to Gods people as to King Asa and his people Be strong and let not your hands be faint for your worke shall haue a 2. Chro. 15. 17. reward Reasons 1 First the couenant is plaine and without all doubtfulnes there is no equiuocation in it there is no mentall reseruation to peruert the meaning of it Secondly the couenant maker is absolutely perfect and euery way all sufficient His wisedome foreseeth what things are fit to promise his truth doth binde him to doe all that is promised his mercie doth moue him to doe more than he promiseth and his power doth serue him to performe whatsoeuer his wisedome seeth meete his truth hath vndertaken or his mercie willeth vnto his seruants Vse 1 Instigation to shew all diligence in doing good and let no time slip away without some fruitfull exercise Of men some hire their workfolks by the yeere some by the half yeere some by the moneth some by the week and some by the day but God giueth vs wages for euery minutes worke for euery moments worke for euery gracious speech for euery holy thought for imployment in our beds for patience in our sicknes for good vsage of recreations there is no season no state nor place wherein a good man may not be well occupied for the increase of his wages The same reason doth S. Paul vse to incite the Corinthians and all other godly Christians to bee very laborious and painfull in all good seruices continually seeing there will be a resurrection and a retribution to euery man according to their waies Therefore my beloued brethren saith he be ye stedfast vnmoueable abundant alway 1. Cor. 15. 58. in the worke of the Lord forasmuch as ye know that your labour is not in vaine in the Lord. Incouragement to patience though we seeme not to haue present pay for our obedience Our wages is in a sure hand and will not faile to be yeelded vnto vs when our neede requireth it or any vse may bee made of it for our best aduantage Our wages is better than ordinarie the whole crop that we sow is giuen vs for our labour and therefore let vs not be too hastie to reape it before it bee readie Good Farmers indeede pay the ploughmen sooner than the corne is ripe but cheaper thā the corne is worth whereas God bestoweth freely vpon his labourers all that they haue sowen it is their owne and therefore let them tarrie till haruest and they shall finde their hire will farre surmount their trauels This is the ground of the Apostles perswasion to the Galathians Let vs not be wearie of well doing for in due season we shall reape if we faint not Gal. 6. 9. Verse 19. So righteousnesse leadeth to life and he that followeth euill seeketh his owne death THis verse is inferred vpon the former by way of explication to shew what he meant by the deceiueable worke of the wicked and the sure wages of the righteous And first he beginneth with the latter according to the manner of the Hebrewes declaring that life vnderstanding thereby immortalitie and all the blessednes annexed vnto it is that sure reward which all godly men may vndoubtedly expect and destruction both of soule and bodie eternally is the ende whereunto the deceitfull worke will bring wicked men which do so much deceiue themselues by a greedie desire of satisfying their sinfull lusts Doct. 1 The Lord hath not onely appointed a certaine reward but a precious for his seruants Nothing can be better then such a happie life and such a happie life as he deemeth nothing to good for them to enioy Hereof the Apostle speaketh to the Romans The wages of sinne is death but the gift of God is euerlasting life through Iesus Christ. Rom. 6. 23. Reasons 1 This is to set forth the bountie and superabundant munificence of God the father that the riches of his loue and goodnes may be magnified aboue all creatures Hee putteth into the hearts and power of sinfull men to giue gold and siluer to giue iewels and treasure to giue lands and liuings to giue titles and dignities to giue crownes and kingdoms but neither men nor Angels could euer giue life to any or keepe their owne by their owne power the liuing Lord and eternall God is he that maketh all his Saints as well in heauen as in earth to liue eternally Secondly the Lord Iesus our Sauiour hath by his dying killed death and bought life and by his resurrection triumphed ouer death and won life for euery one of his members yea he himselfe is the life of his people which beleeue in him who maketh them partakers by an euerlasting communion with him of his owne life He layd it downe for them and tooke it vp againe for them and imparts it vnto them it is as possible for him to perish as them and the whole Deitie as him Thirdly the seed of grace whereby the sonnes of God are regenerate is an immortall seede as S. Peter calleth it and of the nature of the father that begetteth them and therefore they must 1. Pet. 23. needes receiue life and retaine life and neuer after bee depriued of it Fourthly without this life the children of God were in no better case then other creatures For either they should bee subiect to eternall death which is the condition of the wicked reprobats or else be extinct and abolished with a finall dissolution which is the state of vnreasonable beasts Vse 1 Instruction to labour for righteousnesse and preciously to account of it since it procureth so precious a reward to vs and that from the fauour and kindnesse of our gracious God Hee that
thou hast done that make not an end but giue to more than thou didst before As if hee should haue said bestow as much seede as thou hast land to lay it on and get as much land as thou hast seede to sow it with But infidelitie can hold no longer in hearing this but out commeth her worthie question How shall I liue my selfe hereafter if I giue away all now who knoweth what hard times be comming Now he stoppeth her mouth with retortion of her owne reason No man knoweth what euill daies may come and therefore wisedome would that we should make prouision for our selues before hand And nothing is surer laid vp then that which is charitablie laide out that will serue for a deere yeere and a rainie day as wee are wont to speake in our prouerbe Reproofe of the follie of miserable niggards who being greedie of getting more know not how to vse that which they haue and therefore take the way to consume all The one halfe of our text is a threatning against them and all the reasons which did confirme the good estate of liberall persons do as much conclude the hard case of pinching neere misers by the contrary They put their talent to no good vse and therefore may daily looke to haue it taken away from them They intitle themselues to the threatnings and curses of the law and therefore cannot auoide the iudgements whereof the stroake of pouertie and needines is one among others Sighes and complaints goe vp to God against them but few prayers and no thanksgiuing at all for them Their beneuolence and goodnes doth not stand the poore Saints in such steed as that the Lord for their sakes should commit any part of his substance to their hands or leaue that with them which they haue fingred alreadie Verse 25. The liberall soule shall waxe fat and hee that giueth plentifullie shall powre forth THese words haue affinitie with the former part of the verse next before and are ioyned to it partly in way of explication and partly in way of illustration And therfore first he sheweth who obtaine that blessing to increase by scattring that is they whose liberalitie beginneth at their hearts and then he declareth the prosperous successe thereof by a similitude from wel-springs which receiue as much water inwardly as they send forth outwardly which if they should faile of issue would also faile of fulnes the waters diuerting their course some other way where they might haue better passage or else infusing themselues in the earth and mould of the adiacent places round about and so make a quagmire The same comparison doth Isaiah vse for the same purpose The Lord shall satisfie thy soule continually in drought Isai 58. 11. and make fat thy bones and thou shalt bee like a watred garden and like a spring of water whose waters faile not Doct. He that expecteth comfort for sound mercie must not onelie applie his hand but his soule to the exercise of well doing That is the seate of loue which giueth life to all good actions and without which in regrad of themselues it is as good neuer a whit as neuer the better For though a man should feede the poore with 1. Cor. 13. 3. all his goods and haue not loue it profiteth him nothing Esaias conditioneth with thē who would haue the Lord to powre forth his mercies and blessings vpon them that they should not onely powre out their foode and victuals but their soules also to the hungrie Isa 58. 10. Reasons 1 First there is required a needefull worke of the soule in this seruice and that is wisedome and discretion So is a mercifull man commended in the Psalmes A good man is mercifull and Psal 112. 5. lendeth and will measure his affaires by iudgement And so is a liberall man described by the Prophet Esaias That he will deuise of Isai 32. 8. liberall things He will meditate where his gifts may best be placed what is fittest to be giuen how much is meete for him to contribute in what manner he should performe it Secondly compassion must be ioyned with it that the helper and the partie holpen may mutually communicate their cases each with other he that is in prosperitie bearing a part of his brothers burthen and he that is in aduersitie receiuing a portion of his neighbours blessings This could Iob truly testifie of himselfe that he vsed to weepe for them that were in trouble and his Iob 30. 25. soule was in heauinesse for the poore Thirdly it must be seasoned with cheerefulnes that it may bee more comfortable to man that shall receiue it and likewise more acceptable to God that will reward it Hereof doth the Apostle admonish the Corinthians to an especiall regard saying As euery man wisheth in his heart so let him giue not grudgingly nor of 2. Cor. 9. 7. necessitie for God loueth a cheerefull giuer Vse 1 Reproofe of them whose soules haue neuer any dealing in doing of good vnlesse it be to peruert all with Pharisaicall hypocrisie and vaine glorie They giue hand ouer head to tagge and ragge without difference of any except they shut out the best and bestow on the worst frowning on them that are the most honest and feeding of them that of all others are the most vnworthie They contribute to good vses with no lesse difficultie than if a distresse of a fine or amercement were to bee extorted from them Commiseration and pitie are meere strangers vnto them their hearts haue no acquaintance at all with them Consolation to poore men that they are not excluded from the grace and blessednesse of being merciful though they attaine not to the state and abilitie of being wealthie Mercie is not placed with mony in the purse but dwelleth with loue and kindnes in the heart He that can mourne with such as doe mourne hee that can pray for them that bee in distresse he that can any way seeke to comfort the afflicted may truly be said to haue a soule of blessing and is of God himselfe esteemed mercifull The successe which mercifull men shall finde for their owne estate hath been alreadie declared in the former verse and therefore in this may be passed ouer Verse 26. He that withdraweth corne the people will curse him but blessing shall be vpon the head of him that selleth corne IT is not vnlawfull to keepe in corne as Ioseph did in the time of plentie to bee prouided against scarcitie and dearth but when we may spare it and others neede it then to with hold the selling thereof in hope to raise the price this tendeth to a common hurt and therefore will cause a common complaint of the people against vs. But on the other side blessing shall be on his head that selleth corne he shall not only haue the good testimonie and prayers of men beneath but the blessing of God himselfe from aboue descend vpon him Prouided that his heart be vpright therein
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
Psal 52. 1. 5. 6. c. the louing kindnesse of God endureth daily God shall destroy thee for euer he shall take thee and plucke thee out of thy tabernacle and roote thee out of the land of the liuing The righteous also shall see it and feare and shall laugh at him saying Behold the man that tooke not God for his strength but trusted to the multitude of his riches But I shall be like a greene Oliue tree in the house of God for I trusted in the mercie of God for euer and euer Consolation to godly men that haue receiued to their owne hearts and giuen to other men a testimonie of faith and righteousnes no enemie without or corrections within shall depriue them of their comfort or of any good blessing that concerneth this present life or their euerlasting saluation Vers 29. He that troubleth his owne house shall inherite the wind and the foole shall be seruant to the wise in heart HE is said to trouble his house which doth mispend his goods and misguide his affaires and misgouerneth his people that dwell with him That either doth corrupt them with sinfulnes or molest them with frowardnes or afflict them with miserie When he either maketh them patients to beare the burthen of his follie or agents to commit follie with him He shall inherite the winde that is shall bring al to nothing His substance shal flie vp like smoake into the aire and nothing be left to maintaine him on earth And when all his goods are gone his libertie must goe after This foole shall be seruant to the wise in heart that is to one who is more prouident discreete and carefull for his state and household They were wont in great wants to sell themselues for seruants as the Egyptians did in Iosephs time And Gen. 47. 19. for great debts to bee taken by the creditours and either made their bondmen or else sold to others And one of these saith he Matth. 18. 25. is like to be the case of this vnthriftie trouble-house Doct. He that would not vndoe himselfe let him not disorder his familie and domesticall affaires It neerely concerneth an householder to know that his house is laden with his whole estate that his people saile together with him in the same vessell for his vse And if he will neither play the good Pilot himselfe in his owne place nor suffer them to be good Mariners in theirs how soone shall he runne his barke vpon the Rockes how quickly shall hee make shipwracke of all that he hath Reasons 1 First he takes the way to bring a curse vpon all by due desert The Lord hath made him a steward and in diuers respects committed a trust vnto him which hee doth vnfaithfully discharge He hath put his goods into his hands to be orderly disposed of as may be most for his glorie and those he expendeth vpon his owne lusts and to Gods dishonour and is it not iust then that they should be taken from him He hath made him an ouerseer of the persons that liue vnder him that he should be an example and guide vnto them in all vertuous behauiour and he groweth to be a dissolute Master of Misrule is it not equall that another should take his place of superiority he be made an vnderling Secondly either his household is discouraged from diligence by his crooked peruersenes or else withdrawne from faithfulnes by learning to be sinfull and both of these tend one way namely to the ouerthrow of his estate Vse 1 Admonition to bee good gouernours of our families and good husbands for our estates not onely in conscience to obey God for our euerlasting saluation but in Christian prouidence for our present condition if not to get yet to saue as to preserue our goods so to retaine our freedome For albeit that villenage and bondage be not now in vse among vs yet imprisonment is not altogether out of vse And euery one is so farre in seruitude and in the creditours power as hee wanteth abilitie to pay his debts He may well be said to be another mans seruant whose state and libertie doth stand at another mans curtesie Terror for them that giue ouer themselues to such sinnes as be not onely troublesome but trouble it selfe to their houses Those wee meane which cause the Gouernours to lay burthens vpon their inferiours and God to lay iudgements vpon the Gouernours Wee will not make mention of many nor insist long vpon them which wee mention Pride must haue the first place because it is predominant and carrieth a great sway among the rest From it groweth contempt and disdaine contentions railings and all manner of imperious insolencie And for recompence thereof and of all the cursed effects which it produceth against God and man the Lord threatneth to destroy the house of Prou. 15. 25. proud men Whoredome and incontinencie also worke much mischiefe to families and most of all to the heads themselues The holy Ghost in this booke is very frequent in this point As the stranger shall be filled with thy strength and thy labours shall be Prou. 5. 10. Prou. 6. 26. in the house of a stranger And because of the whorish woman a man is brought to a morsell of bread And Iob saith that if hee should that way haue defiled himselfe it would haue bin a fire deuouring Iob 31. 12. to destruction which would haue rooted out all his increase Gaming riot and vnthriftines so apparantly shew themselues in this ranke that it shall be needlesse to discourse of them Onely Couetousnes we will conclude with which seemeth to be an help to raise vp an house and yet vndermineth the very foundations of it This maketh men fierce and violent bitter and cruell like Beares and Lions among their people And this the Lord himselfe hath reckoned for one of these turbulent sinnes and so would haue vs to account of it He that is greedie of gaine Prou. 15. 27. troubleth his owne house but he that hateth gifts shall liue As if he should say If men be not wearie of this wretched greedines it will make them in all corrupt manner to pursue their commodities to the annoyance of theirs till Gods wrath pursue them to death and vndoing And whereas many proud persons and vncleane and couetous hold vp their heads still and decay not in state they come not into other mens dangers but haue many others fallen into their hands yet let not men thinke there is a possibilitie of impunitie because they are not scourged with the least rod but reserued to a greater for pouertie is one of the easiest punishments What though they come not to inherit the wind here yet if they inherit damnation in the world to come what gaine they by the change what though they bee not brought to bee seruants to men yet if they bee seruants to sinne presently and shall receiue the wages of sinne hereafter how much is
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
heart as grieuous as the ach of the bones or corruption of the marrow which is more painfull and incurable than an vlcer in the flesh The antithesis is thus A vertuous woman is the crowne of her husband and so a great ioy and gladnes to his heart but a vicious woman is a shame to her husband and as a rottennes in his bones Doct. No outward thing in all the world is better than a good wife It is not so well with a rich man that hath his house stored with abundance of wealth as with a poore man that hath his house garnished with a Christian wife so that hee be also a godly man and a faithfull husband By this meanes hee may be made conspicuous though his state and degree were otherwise obscure and it is lawfull in this sort for a meane subiect without disloyaltie to his Prince to weare a crowne of good reputation and credit If the valew and brightnes of pearles and precious stones draw mens eyes to behold them that possesse and weare them much more will this rich iewell whose price and beautie exceedeth the best of them For God himselfe who seeth euery sort of them and euery one of them and knoweth their seuerall worths and hath made them all hee setteth a gracious wife at an higher rate than any of them and saith that her price is farre aboue Carbuncles Prou. 31. 10. Reasons 1 First they are very scarce and hard to come by and therefore it is said Who shall finde a vertuous woman There are incompatably Prou. 31. 10. more wiues than God will praise for good wiues and more maides and widowes than hee will commend to good men to match with As therefore those that are gracious are rare so are they also the more remarkable and so they more adorne their husbands If crownes were as commonly worne as hats men would esteeme of hats as much as of crownes Secondly good wiues to godly men are all of the Lords prouiding he made the match in mercie and fauour and therefore Prou. 18. 22. the more to be regarded He more immediatly declareth his loue in this than in bestowing lands and liuings or any other goods or substance So saith this Scripture House and riches are the inheritance of the fathers but a prudent wife commeth of the Lord Prou. 19. 14. Thirdly man hath more interest in his wife than he can haue in any other creature She is appropriated to him with neerest bonds of vnion She is not so properly called his as a part of him and one flesh with him As the two parts of man soule and body make one person so two persons man and woman make one matrimoniall bodie Then how should he not take comfort in her graces and gifts which are made his owne together with her Fourthly the benefits which a vertuous wife doth bring to a worthy husband are manifold and worthie to be regarded She will labour to refresh his heart with comfort and to preserue his bodie in health she will be a helper for his familie and prouident for his state she will be tender of his credite and cheerefull to his friends she will euery way applie her selfe to shew her loue and procure his best prosperitie These we shall handle particularlie in the one and thirtie chapter if God permit vs to proceede so farre Contrarie to the waies of this good woman is the behauiour of a bad wife who worketh both shame and griefe to her husband All her sinfulnesse maketh him ashamed vnlesse hee bee shamelesse which is his greater shame A wicked sonne is a blot to his father and a disordered seruant is no credit to his maister and therefore much more doth an vngodly wife disgrace and blemish her yoke-fellow And as she putteth matter of talk into other mens mouthes so she laieth burdens vpon his backe and powreth sorrowes into his heart by contempt and wrongs and indignities Oh the calamitie of them that are put to harbour their enemies harlots in their owne beds and bosoms And what a miserie is it for a man to commit the greatest part of his substance to her that is a priuie theefe whereby shee hath all before her to choose what shee will to rob him of And hard is their case whose wiues are meere spies to know and discouer and publish abroad their secrets and faults and infirmities to their great reproach And what shall wee speake of such as are swinish with drunkennesse and of gadders and busie bodies abroad which in all contentions are alwaies parties and wheresoeuer they come they raise contentions What comfort doe these women minister to their husbands that loue peace and sobrietie As for such as are turbulent in their owne houses and froward and rebellious against their head the spirit of God telleth vs what profitable pleasant and amiable companions they be In the ninteenth chapter of this booke it is said that the contentions of a wife Prou 19. 13. are like a continuall dropping Consider what vexation it is for a man to haue raine falling fast vpon his head and bodie especially if there be no intermission that he may drie himselfe againe and most of all if it be through the roofe of his house to rot his timber and spoile his stuffe and take away the comfort of his meate and rest when at bed and boord and euery where hee shall be as it were vnder a running spout And elsewhere he affirmeth that it is better to dwell in a corner of the house top that is on a pinnacle Prou. 21. 9. vpon the top of the house without then with a contentious woman in a wide house And yet more in the same chapter that it is better to dwell in the wildernesse among wild beasts then with a contentious vers 19. and angrie woman Vse 1 Instruction to such as be vnmarried to haue principall respect of vertue and grace in their choice As for parentage personage portion and other things of like nature let them be regarded if they waite vpon religion and pietie otherwise suffer them not to put wiues vpon you or rather presse sorrow and shame vpon you as many feele to their woe which onely looke to outward things 2. To such as are maried if God hath vouchsafed them that mercie to giue them vertuous women let them both giue him the praise and take the comfort to themselues whether they bee rich or poore and vse all good vsage and incouragement to such good yokefellowes A iust testimonie and commendations of them and sometimes vnto them sufficient allowance both of libertie Pro. 31. 29. 31. and maintenance according to their husbands abilitie is due vnto them in equitie and iustice But whatsoeuer their abilitie is they are able to shew kindnesse and good countenance to them and that must not be wanting Saint Paul would haue husbands to loue their wiues therfore because they are wiues and to Col. 3. 19. be bitter to
the froward in heart shall be despised AS euery one is more wise and godly so shall hee haue more true praise and honour Sometimes and very often the wicked shall commend him commonly the righteous and alwaies the Lord himselfe but most of all at the last day before all men and Angels as our Sauiour telleth vs in the fiue and twentith of Matthew Contrariewise the froward in heart such whose hearts reiect all good instructions and graces shall bee despised and brought to contempt among men in this life or their faults breake out after they are dead or bee manifested before all the world at the day of the Lord. This is the opposition Hee that is vpright of heart shall be commended for his wisedome but hee that is froward of heart shall be despised for his follie Doct. They that are not voide of vprightnesse and wisedome shall not be destitute of praise and honour Though some be blind that they cannot discerne of their vnderstanding and graces yet others haue their eie-sight and behold them Though some be dumbe and will not speake of their vertues yet others haue their lippes opened to commend them Though some be malitious to carpe at and depraue them yet others be faithfull to giue them their due testimonie Neither is it a thing incident to some few as though it belonged onelie to principall men and great personages but to all of euery place that are therewith qualified both hie and low both puissant potentates and meane bondmen and seruants There is no exception or limitation of degrees when it is said that the wisedome of a man doth make his face to shine And seruants could not adorne the Eccl. 8. 1. doctrine of God if grace and godlinesse did not also adorne and beautifie them Tit. 2. 10. Reasons 1 First God himselfe testifieth for them and that is sufficient for their commendation for hee is not allowed that praiseth himselfe nor whom the world praiseth but which is praised of the Lord. Secondly he hath all mens hearts and tongues in his hands to make them to thinke well and speake well of those whom hee would haue to be in credit He appointed that cursing Balaam to speake for his people and blesse them when he came of purpose to cast out imprecations against them He compelled Saul with his lippes to cleere Dauid and to pronounce him iust and innocent when he had his weapons in a readines to punish him as a rebell Thirdly their owne amiable and louelie behauiour allureth the liking of men towards them and obtaineth their good testimonie of them This wisedome that is from aboue this heauenly wisedom which the spirit of God worketh is first pure then peaceable Iam. 3. 17. gentle easie to bee intreated full of mercie and good fruits without iudging and without hypocrisie The sight of these graces the very report of them doth winne mens hearts and draw their affections to those that exercise them and much more when they feele the fruite and benefit thereof to themselues Now where wisedome is wanting and follie is flowing where meekenesse is a stranger and frowardnesse a commander what is to be looked for but reproach and contempt Are the poorest seruants and handmaides commended on the other side then the wealthiest Lords and Masters are despised on this side Doth the Lord praise all such as be godly wise then doth he disgrace all those that be sinfully foolish Doth hee deriue mens testimonies and fauours to those then will he draine and draw them away from these Is soft and gentle and mercifull behauiour a meanes to procure the good will of men then sowre and churlish and cruell demeanour will prouoke their offence and displeasure Generally that which God spake concerning Elies house holdeth true to all of both sorts Them that honour me I will honour and they that despise me shall be despised 1. Sam. 2. 30. Vse 1 Reproofe of them that loue nothing so much as praise for they are as desirous of it as Pharisies and yet nothing lesse than wisedome nor practise any thing so much as follie Doe they thinke that the dunghill of wickednesse is a fit mine to digge honour and credit out of Doe they thinke that the puddle water of pride and wantonnes and vanitie will make them beautifull to the eyes of men of vnderstanding Doe they thinke that the filth comming out of the sinke of quaffing and gaming and swearing and sinfull exercises will send out a sweete sauour of reuerend estimation Nay their kind friend follie hath much abused them and yet for her sake they will still illude themselues also Good men pitie them and bad men deride them the tongues of most despise them the hearts of all condemne them Consolation to them vpon whom the Lord hath multiplied the gifts of Christian knowledge and wisedome Though all countenance should seeke to discountenance them though all wits should set themselues on worke to inuent their disgrace though all tongues should be sharpened to cut downe their credit though all the vngodly Oratours in the world should be turned into one Tertullus against them yet they should nothing preuaile the praise that God putteth on they cannot pluck off they may as well stay the starres and planets from shining as take away the brightnesse of grace and wisedome Verse 9. He that is despised and is his owne seruant is better than he that boasteth himselfe and lacketh bread HE that is despised that is of meane estate for which the foolish proud worldlings commonly haue men in contempt and is his owne seruant that is industrious and diligent by labour to prouide himselfe of things that bee needfull and so euer they may truly be called their owne seruants that are faithfull in another mans seruice is better than he that boasteth himselfe that is which standeth vpon his reputation and yet lacketh bread hath little or nothing to maintaine himselfe withall for bread is put here for all manner of necessarie prouision Doct. They deale with best discretion that yeeld themselues to a low state when God calleth them to it It is the propertie of fooles either to rage at pouertie when it commeth vpon them or to brag against it or to fall down vnder it whereas wise men will beare it with patience and stoope to it in humilitie and yet resist it with great diligence It was a grace that the Scripture commendeth in Iacob that notwithstanding the honour and worthinesse of his father Isaack and grandfather Abraham yet when he could no longer bee in safetie from his brother Esau in his fathers house he betooke himselfe to bee an hireling to his vncle Laban in another countrey It was a vertue very eminent in Moses that being trained vp in his youth like a Prince in the Court of a great King he could debase himselfe in his middle age to be a sheepheard to a stranger of farre inferiour place and degree And it was the praise of Naomi
but in desire of their owne gaine and lucre for they respect their horses sheepe and oxen more then their neighbours state or their owne saluation but these are not the righteous men which are here commended A president and example of faithfull regard of his beast is to be found in the seruant of Abraham in his iourney to Nahors citie in Aram Naharaim who when he was come to the place whither hee was sent tooke order first that the Camels should bee vnsadled and meated and haue litter put vnto them and then dealt in the busines wherein Gen. 24. 32. hee was imployed and after these things tooke his owne refection Reproofe of those that requite euill for good to the poore beasts that trauell for them and vnder them whom they deale as hardly with as if they were rather noisome hurtfull vnto them Many waies they oppresse them as with burdens too heauie with stripes too many with spurring too often with pace too swift with iourneyes too long with meate too little with dressing too slender c. The Lord hath inioyned them perpetuall silence neuer to complaine of these things though they groane vnder them otherwise if they had libertie of speech and reason to lay open their grieuances the wronges which they sustaine would appeare to bee great and many And yet in an other sort more extremitie then this is vsed against other sorts of creatures and that is when men make a sport of making them miserable when it is a pleasure to put them to paine when it is a pastime to behold their torment and tearing This proceedeth not of a tender heart this is not the worke of righteousnesse this delight will leaue no comfort behind it Haue our sins in Adam brought such calamities vpon them and shall we adde vnto them by crueltie in our owne persons Haue our corruptions been a cause of that fiercenesse that is in many of them one against another and shall we solace our selues in seeing them execute it God forbid If wee doe it may iustly returne vpon our selues their teeth or hornes or pawes assaulting vs or else Gods owne hand by some other meanes reuenging their wronges Doct. 2 But the mercies c. All the fauours that sinfull men shew doe commonly tend to some hurt The Lord doth often vse the wicked as instruments of good vnto his children but though they do the worke yet he sheweth the mercie their hands and tongues are not so much directed by their owne loue and kindnes as by his purpose and prouidence Iacob was not ignorant of this point when he refused the curteous offer of Esau who would either himselfe haue been a companion to him in his way or left some of his seruants behind Gen. 33. 12. 13. 15. to gard him When Saul pretended most readines to bring Dauid to preferment by matching him with his daughter his meaning was to bring him to destruction by putting him into the 1. Sam. 18. 17. hands of the Philistins Reasons 1 First generally true mercie is peculiarly appropriated to the godly as all the fruites and graces of the spirit are and therefore the semblance of it in the wicked proceedeth from the flesh and is euermore counterfeit corrupt and fleshly Secondly in special they vsually transuert their fauor iustice shewing mercie where they should exercise seueritie and practising crueltie where they should shew mercie Saul was so pitifull that he would spare Agag though God commanded to slay him but Dauid should haue died if hee could haue caught him And hee made no scruple in killing fourescore and fiue Priests of 1. Sam. 22. 18. 19. the Lord in one houre it was a small matter in his eyes to smite a whole citie of innocent people with the edge of the sword both man and woman both child and suckling besides all their cattell And so Ahab gaue Benhadad King of Aram to know that he would vse him like a brother and graunt him his life whom God appointed to be handled like an enemie and put to death but he dealt with the Prophets of Israel in an other manner and slew as many of them as he could come by Euen the very sparing of notable wicked persons is a decree of crueltie against the righteous as they be iniurious to the liues of the sheep and lambs that permit the wolues and foxes to liue and breede among them They vse to peruert and ouerturne all their good turnes at one time or other with mischiefe or hurt either outwardly or to the soules of them whom they make beholden to them Vse 1 Instruction not to be like to them or to conforme our selues to their waies Let loue be in our rebukes let compassion bee in our stripes let our seueritie be mercifull but neuer let our mercies be cruell 2. Not to cast our selues into their hands in hope that they will be fauourable to vs if their meekenesse if their mildnes if their mercie bee cruellie how immeasurably cruell will their malice and wrath and rage and furie be Reproofe of those that neuer exercise any other mercie then that which is here condemned They are very carefull for their familie and people that they shall haue refreshing and libertie for their sports and delights but it is onely on the Lords day when it doth more harme to their soules then good to their bodies for they will spare them no time from their owne workes when they may recreat themselues with a good conscience Others are as forward in giuing they will be like to Iob not to eate their morsels alone but the poore shall euer haue part with them but the choise of their almsmen is altogether vnlike to Iobs for hee relieued the fatherlesse and widowes and poore impotent persons and they bestow vpon a filthie generation of idle vagabonds whom Iob chased from the very presence companie of people Iob 30. 5. Others will declare how pitifull they are by helping men that are in destresses and therefore if they might haue their wills there should not be so many punished But whose impunitie doe they seeke for whom would they haue to escape either whip or goale or gallows not such as be vniustly accused not such as be ouertaken with small infirmities not such as shew themselues most penitent for their faults but those that are ordinarie obstinate and impudent malefactors and most pernitious and grieuous offenders These are as full of compassion as the Iewes were of mercie when they cried to Pilate Barrabas Barrabas let Barrabas liue and be deliuered Verse 11. He that tilleth his land shall bee satisfied with bread but he that followeth the idle is destitute of vnderstanding HE that tilleth his land which is industrious and faithfull to doe good in any honest vocation shall be satisfied with bread shall haue competencie of all things that are needfull for him but he that followeth the idle vaine fellowes which giue themselues to no good trade or
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