and admonitions It is the stoutnesse of their heroicall stomacks and the vigour of their ripe wit that they will not be controlled at any mans hand But is it from their valure and courage that they will not beare a reprofe or from then impotency or bondage that they cannot is it the vertue of their wisedome that maketh them repell such wholsom instructions or the venome of their blindnesse as not knowing how to make vse of them As valiant as they be they are commanded and dealt with like seruile slaues by Satan and as wise as they be they are condemned plagued as most miserable fooles by the Lord. How frequent are places to this purpose in the scriptures Be no mockers least your bonds increase Instruction is euill to Isa 28 22 him that forsaketh the waie and he that hateth correction shall Prou. 15. 10 die Because ye haue despised all my counsell and would none of my correction Prou. 1. 25. 26 I will laugh at your destruction and mocke when your feare commeth c. Consolation to them that disdaine not to heare of their sinnes though they were not carefull ynough to auoyde them Their case is not so desperate so long as they are not obstinate and no mans hurt is incurable if he be not incorrigible Verse 2. A good man shall eate the fruit of his mouth but the soule of the transgressors violence THe meaning of the first part of this verse is that godly men shall be blessed both for and by their gracious wise seasonable speeches and consequently for their religious and righteous behauiour and to this in the other part is opposed the condition of the godlesse that their soules that is themselues at least in their soules shall be required with violence for their cruelty and other euill deeds which they haue done and consequently for their wicked words which they haue spoken So it is all one in sence with the fourteenth verse of the twelfth Chapter where it is sayd that a man shall be saciate with good things by the fruite of his mouth and the recompence of a mans hands shall God giue vnto him Verse 3. He that keepeth his mouth keepeth his life but destruction shal be vnto him that openeth his lips wide HE that keepeth his mouth which is considerate and warie in his words neuer speaking but when he ought nor vttering any thing but which is true and conuenient he keepeth his life prouideth for his safety peace and quietnes But he that openeth his lips or strideth too wide to lewde speaking for so the word signifieth as a harlot prostitutes her selfe or spreadeth her body to filthy companions Ezech. 16. 25. destruction shall be to him he is like to meete with much trouble and at one time or other to be quite ouerthrowne The safety and happines of the whole life dependeth vpon the Doct. 1 well ordering of the tongue That is commonly a meanes when it is guided aright to lengthen the yeares of mens liues and that is vsually an occasion when it is misgouerned to lessen their daies make them shorter That being wisely and religiously imployed will procure supply of all their wants and that being rashly and sinfully vsed will quickly dispatch them of great abundance That being peace able discreete and modest will helpe to ridde them out of their troubles but that being boysterous hasty and arrogant is like to entangle them with molestations Death and life saith Salomon Prou. 18. 21. in the eight Chapter are in the power of the tongue And therefore it is both a prudent and holy direction which the Spirit of God doth giue vs in the Psalmes What man is he that desireth life and Psal 37. 12. 13 loueth long daies for to see good Keepe thy tongue from euil and thy lips that they speake no guile c. First it is proper only to good men to moderate and gouerne their tongues in due manner they that can do that are able to order Reasons 1 their actions iustly and they that do performe it will not fayle to make conscience of the rest of their waies If anie man sinne not in word saith S. Iames he is a perfect man and able to bridle all the Iames 3. 2 bodie And contrariwise If anie seemeth religious and refraineth not his tongue but deceineth his owne heart this mans religion is Iames i. 36 in vaine So that if it be peculiar to godly persons to keepe their mouthes and vnseparably annexed to religion it doth necessarily argue theyr happy condition which haue attayned vnto it and their dangerous case which be carelesse thereof Secondly all our actions are sutable to our speeches and a good tongue is the meanes whereby they are well managed And therfore S. Iames calleth it the rudder of the man by which his life is directed and he that wanteth it is in as great perill and is like to perish as a shippe in the roughest seas without either stearne or Pilote Jnstruction to set a guard of attendance and watchfulnes before Vse 1 our lips in euery place and at all times that pernitious words issue not out to other mens dammage and destruction It is as safe to let poyson come into our mouthes as pestilent speeches to goe out thence for that would worke on our selues alone but these will hurt our brethren with vs that would onely kill the body and take away naturall life and these will endanger both body and soule and depriue vs of eternall life Neither is it an easie matter to keepe them in vnlesse a continuall and serious care be had thereof There are no malefactors more ready to breake out of prison nor waters to flowe out of fountaines then lewd or foolish or fruitlesse words are to proceed out of mens mouthes How quickly shall the best forgette themselues in their talke if they be not very vigilant and warie How many vnfit at least friuolous and idle speeches will steale away and slip from them if they giue any passage vnto them without examination of their purpose and businesse The Prophet Isaiah was in good earnest and spake as he found and felt when he said that he was a man of polluted lippes and dwelt in the middest of Isai 6. 5. a people of polluted lippes Saint Iames was well aduised and knew what he writ and had the Holy ghost to warrant him when hee calleth the tongue An vnrulie euill more vntameable then the wilde beasts or any other liuing creature and if it were not Iam. 3. 6. 7. 8. well looked too Hell the Diuell that hellish fiende would fire it and it woulde set the whole course of nature on fire And Dauid did not without cause or neede directe his petition to GOD for helpe from heauen saying Sette thou O Lord Psal 141. 3. a watche before my mouth and keepe the doore of my lippes If it were a matter of no difficulty to gouerne the Tongue his
there is between sinne and our soules the lesse peace there is between our soules and God All the hurts and miseries that euer haue come vpon vs or on Christ for our sakes do giue vs iust occasion to fall out with sinfulnes that hath bin the cause thereof The loue that we beare to God who hath bin dishonoured by our sinfull life should induce vs to abhor all vngodlinesse The danger of persisting impenitent and the hope of pardon and happinesse when we cast off our iniquities are iust motiues to make vs take vp weapons against them by iudging our selues for that which is past and resisting strongly all the assaults of the same hereafter Conuiction of many to be vnrighteous men by countenancing those foule faults in others which they are ashamed for the grosnes of them to practise themselues Though they dare not lie impudently and periure least the trueth should come to light yet they desire that some other would doe it for them though they will not violate the Sabbaoth by open breache of it in their owne persons yet they giue liberty to their sonnes and seruants and all their people to do what they list on the Lords day though they breake not out into oathes or drunkennesse or wanton behauiour yet they will be sociable with blasphemers and drunkards and filthy persons and willingly heare and see them exercising such abhominations and allow them to defile their houses therewith yea and permit their owne children and people to be chiefe doers in it Where is righteousnesse where is the hatred of an euill matter How vnlike are they to iust Lot who was 2 Pet. 2. 7. dailie vexed with the vncleanlie conuersation of the wicked Jt is euident that whatsoeuer the heart hateth the eyes will abhorre and our sences will loath euery thing that is offensiue to vs. VVho without necessity would stand by and behould him that were plucking off the skinne of an vnsauory carrion VVoulde not euery man in such a case stoppe his nose and turne away his face make hast to be gone The comparison is homely but that which is compared is incomparably more homely therefore we take leaue to describe such filthy behauiour by that which doth most nearely resemble it though it be not foule ynough to expresse the loathsomnesse of it But it causeth the wicked to stinke c. The loue of sinne bringeth Doct. 2 losse of credit and estimation He that nourisheth rotten affections in his hart and expresseth the same by vnholy and corrupt conuersation is farre from hauing reuerence and true honour As grace like Spikenard or other redolent oyntments doth make the godly to be amiable and much set by so foule sinnes like filthy diseases or ill sauours doe cause the wicked to be vile and loathsome And so is the Prou. 10 7. meaning of the Holy ghost in the tenth Chapter as we haue there shewed that their names shall be turned into infamy as dead corpses are into putrefaction God and wise men will take as little delight in them as people vse to doe in sents that be noysome Reasons 1 First the threatning and curse of God is directed against such which will surely take hold of them and not faile The Lord saith the law shall send vpon thee cursing trouble and shame in all that Deu. 28. 20. 37 which thou settest thine hand to doe vntill thou be destroied And thou shalt be a wonder a Prouerbe a common talke among all people Yea this was denounced against and executed vpon the very Priests themselues that were impious and sinfull notwithstāding their place and function was so venerable Behold saith he I will Mal. 2. 3. 9. cast dung vpon your faces And I haue made you to bee despised and vile before all the people because ye keepe not my waies but lift vp your faces against the law Secondly it is a iudgement that carrieth waight with it and lyeth heauy on them that are vnder it Mans nature abhorreth shame desireth to be well thought of and specially to proude men of which sort are all or the greatest number of sinfull men contempt is as bitter as death And therefore at the last day the principall reward of the godly shall be Honour and glorie Rom. 2. 10. with euerlasting life and one of the grieuousest punishments of the wicked that they shall arise to shame and perpetuall contempt Dan. 12. 2. Thirdly it answereth proportionably to their behauiour and so their wages is correspondent to their worke They despise God by their iniquity and he will make them to be despised by his iustice they sought his dishonour by doing contrary to his commandement and he will bring them to dishonour by doing according to his threatning And so is that daily verified which he once spake by Samuel Them that honour me I will honour and 2. Sam. 2 30. they that despise me shall be despised Confutation of them that perfume all their words and works Vse 1 with prophanenes to be the better liked in all companies and vse sinne as a preseruation against shame and reproache Pride is a chaine vnto them and cruelty couereth them as a garment and notorious impiety and licentiousnesse are their principall ornaments and holy dayes attire wherewith they deck themselues for greatest brauery Such is the corruption of our times that it is esteemed the best way for men to grace themselues in the world by professing themselues gracelesse and voide of all godlines But either Salomons affirmation is false which were impious to imagine when he saith that sinne is a shame to a people or Prou. 14. 34. else their expectation is foolish which will surely so appeare when they thinke to gaine glory by that whereby so many others are made contemptible Vaine needs must the hope be of washing faire in a foule puddle or of making ones selfe sweet by wallowing in a sinke or filthy priuy Vers 6. Righteousnesse preserueth him that is vpright in his way but wickednesse ouerthroweth the sinner RIghteousnes c that is Gods fauour grace and goodnes for righteousnes and by it doth protect both the bodies soules of such as are of a sincere heart and holy behauiour And wickednesse ouerthroweth the sinner or man of sinne as it is in the originall text it is alwaies a cause by desert and many times a meanes by occasion to draw downe misery and destruction vpon him The sence doth little differ from the third fift and sixt verses of the eleuenth chapter Verse 7. There is that maketh himselfe ritch and hath nothing and that maketh himselfe poore hauing great riches THere is c that is to say diuers men take diuers vnlawfull courses concerning their estate Some boast themselues to be rich when they haue nothing being poore and in debt they make shew of great wealth by keping a great port Others faine themselues poore when they haue great substance they complayne of want
of treason and the griefe of violent death when he was a man But the scripture noteth that hee would not displease him to saie why hast thou done so 1. Kings 1 6. Instruction to childreÌ„ to take notice with thankfulnes of their parents loue not onely for their food and apparrel for their portion and patrimonie but like wise and that in a principal maner for their good education for their holy instructions for theire wholesome and medicinable corrections though for the present they seemed somewhat sharp and bitter vnto them These things are onely profitable to their bodies and yet not alwaies nor for perpetuity but these are for the good of theire soules and that certainly and for euermore The fathers fondnes and Gods anger and the childs ruine goe often together with those earthly possessions but the fathers faithfulnesse and Gods fauour and the childes happines are alwaies conioyned where this healthfull discipline is duly exercised and regarded Vers 25. The righteous eateth to the contentation of his minde but the bellie of the wicked shall want THe righteous all those which are religious in hearte and vpright in their wayes eate that is inioy all good things as they shall not be starued through want of food so they shall not be destitute of cloathing or lodging or habitation or any other thing that is needfull for them eyther they shall abound with plenty or be prouided of that which is sufficient Sometimes they haue no greate store for their eies to looke vpon yet liuing by faith and not by sight they haue alwaies enough for theire soules to be satisfied with But the bellie of the wicked shall want and their backes also very often and according to the curse of the lawe manie of them liue in hunger and in thirst and in nakednesse and in need of al things And albeit this iudgement is not Deu. 28. 48. executed vpon them all yet coÌ„monly some other more heauy and hurâ—full is inflicted vpon them that escape it And of neither of them which get most nor of them which fare best it can be truely affirmed that they eate to the contentation of their minds For though they haue much wealth in their hands much meat at their tables and much wine in their bowles yet they haue not much nor any contentment in their hearts for they remaine vnsatiable As the godly are in better case than the wicked for their soules Doct. in regard of the life to come so they are for their bodies in respect of their present state He onely is blessed in earth that is to be glorifâ—ed in heauen and none can possibly be happy here so long as he standeth in state of damnation for hereafter When the Spirit of God giueth grace to the soule his prouidence will not fayle to minister all good things to the body And therefore the Apostle sayth that 1. Tim. 4. 8. godlinesse is profitable vnto all things which hath the promise of the life present and of that that is to come On the other side vngodly men hauing no piety in them haue likewise no promise to them The best that may be hoped for is this that if they be Gods elect he will drawe them to himselfe by penury and wants or other scourges If otherwise let them know that he neuer giueth any thing to them in mercy whome he is minded to destroy in iustice A larger prosecution of this point see in the tenth Chapter verse the third vpon these words The Lord will not famâ—sh the soule of the righteous but he casteth away the substance of the wicked AN EXPOSITION OF THE FOVRTEENTH CHAPTER OF THE PROVERBS CHAPTER XIIII Verse 1. A wise woman buildeth her house but the foolish destroieth it with her owne hands A Wise woman Such a one as is both godly and discreet buildeth her house is helpfull and profitable to the state family of her husband and her owne But she that is foolish being destitute of grace and good prouidence how much wit soeuer she hath for many times the most witty wiues are the least thrifty huswiues destroieth it vndooeth her husâ—and her selfe and children and ouerthroweth the whole houshold It behooueth a man in regard of his whole estate to be wise Doct. and wary in making choyse of his wife Though his owne skill and power be slender and vnable to effect any matters of importance yet by a wise diligent helper he may bring great things to passe and though himselfe be neuer so industrious and expert in his calling yet by a wretchlesse and wastfull yoakefellow his labours may be all consumed A good woman comming to a house scarce side-wall high will set vp the roofe furnish the rooms but a lewd huswife finding an house already built and stored will rase the foundation of it and quickly empty it of all the furniture Some by their sloth carelesnesse neglect either to get or saue others by their pride or luxury or like vices spare not to lauish out and mispend and all by sinfulnes and rebellion against God do drawe downe his curse and iudgements vpon them Somewhat hath been already spoken to this point in the twelfth chapter and fourth verse vpon these words A vertuous woman is the crowne of her husband but she that maketh him ashamed is a rottennesse in his bones And more remaineth to be handled in the one and thirtieth chapter where the Lord himselfe doth at large illustrate the seuerall properties and good effects of a prudent godly and gratious woman Vers 2. He that walketh in his vprightnesse feareth the Lord but he that is lewd in his waies despiseth him BY walking and waies is meant in the Scriptures the ordinary vsuall and common course of mens behauiour by vprightnesse the sincerity and faithfulnes of their harts contrary to fraud and guile which pretendeth one thing and purposeth another in them which make a shew to doe seruice to God in that wherein they only or principally propose some carnall end to themselues and by fearing the Lord is vnderstood true piety and godlines So that the sence of the former clause is that euery one which accustometh himselfe to well doing vnfainedly without hypocrisie and halting is vndoubtedly the child of God and truely religious But he that is lewd in his waies that leadeth a wicked life whether openly in the sight and view of the world or secretly so as is known only to the Lord and his owne conscience despiseth him doth actually and in deed shew contempt to God by violating his lawes howsoeuer he may beare himselfe in hand and make others to beleeue that he doth much reuerence him The faithfulnesse or falslood of the heart may be discerned by the Doct. course of the conuersation The grace of the spirit cannot be dammed vp in the soule of a man but that it will flow forth and shew it selfe by goodnesse in his behauiour neither can there possibly be a constant streame
whether worldly or godly if worldlie Vse 1 they are miserable and tend to death if godly they are comfortable and tend to life Now for triall consider not onelie from whence they spring at first but whither they lead vs at last for many times it falleth out that those feares and sorrows which grow from worldly respects and matters concerning the bodie are chaunged into a contrary nature and be meerely for the sins Act 16. of the soule as may appeare by the example of the Iayler Doe they therefore cause vs to search our hearts more deepelie and to hate our sins more deadly Are we further from selfe-liking and better perswaded of God and more attentiue to Gods word and the counsell of his seruants than formerly wee haue beene Then though our anguishes are not pleasant yet they are profitable though they seeme not ioyous for the present yet they procure ioy to follow after According to this is that saying in the Lamentations Remembring mine afflictions and my mourning the wormewood and the gall My soul hath thē in remembrance and is Lam 3 19. 20 humbled in mee therfore haue I hope It is the Lords mercies that we are not consumed Verse 11. The house of the wicked shall be destroyed but the tabernacle of the righteous shall flourish THe house of the wicked the wicked himselfe and his whole estate shall bee destroied shall be ouerthorwn and rooted cut by the curse of God eyther suddēly all at once as is to be seen in some or in continuāce of time by degrees as it falleth out to others But the tabernacle of the righteous his habitation himselfe those things which belong vnto him shall flourish shall be blessed of God and made prosperous Doct. The mean estate of the godly is safer and better than the greate prosperity of sinners When he speaketh of that which is present he resēbleth the cōdition of the one sort to strōg stately houses the other to weak low tents but when he foretelleth their condition to come he threateneth to the one destruction ruine and promiseth to the other prosperity groweth See this point handled in the tenth chapter v. 25. vpon these words As the whirle-wind passeth so is the wicked no more but the righteous is an euerlasting foundacion And in the twelsth chapter ver 7. where it is said that God ouerthroweth the wicked and they are not but the house of the righteous shall stand Verse 12. There is await that seemeth right to a man but the issues thereof are the waies of death THere is a waie namelie a lewd and sinfull course of life that seemeth right to a man which wicked men perswade themselues to be free from dangers It is agreeable to their lusts and carnall reason it maketh either for their pleasures or profits they haue beeue long acquainted with it they haue found prosperous successe by it they see the greater personages and number of mē to trauell in it and therfore conclude of safety therein But the issues thereof are the waies of death it is certain that the beginning of it and first steppe into it did tend to death but when they haue proceeded in it they shall come at the last to their iourneys end and that is to be destroyed for euer Wicked men are most bold and confident in that which is most Doct. sinfull and dangerous Then many looke for commendation and thinke their works to bee most allowable when shame is due vnto them and their waies are altogether abominable Then they hope for greatest safety and to be farre ynough from all maner of perill when they make hast to their vndoing and runne with all speede towards destruction See the twelfth chapter ver 15. VVhere the same matter hath been handled by occasion of the like words that The waie of a foole is right in his owne eies Verse 13. Euen in laughing the heart is sorrowfull and the end of that mirth is heauines THis is to be vnderstood of the vngodly and such as are priuie to thēselues of some great euils who euen in laughing amidst their sports greatest delights haue gripings of feares vexations in their hearts And the end of that mirth is heauines when their pleasures are ended their paines will beginne their mirth was mingled with many secret heart bitings but their sorrowe shall be pure of it selfe without all mixture haue neither hope nor comfort to delay the bitternes of it The wicked are often iockund and merry but neuer hartily ioyfull Doct. and glad They may reioyce in the face and not in the heart they may haue many things without to moue them to be merry and yet a sting withall in their hearts to marre their mirth The Lord hath spoken it once and againe that there is no peace to the wicked Isay 57 21. and then we may truelie speake it againe and againe and as often as opportunitie serueth that there is no sound ioy in the wicked First they are wholie destitute of the sappe and roote of true Reasons 1 Gal 5 22. comfort and gladnes because they are not partakers of the spirit of God for the Apostle testifieth that ioie and peace are the fruit of the spirite Jt is as possible for thornes to beare grapes and figs to growe on thistles as for graceles flesh beeing altogether corrupt to bring forth sincere ioy and comfort Secondly no pastime pleasures no sports and merriment iesting or laughter can cure the guiltines of an euill conscience And a guiltie conscience is like an vicer or festered wound which will put the party to paine in the middest of a feast and not cease to ake though it were wrapped vp with greatest brauery And in regard thereof all the vngodly are compared by the prophet to the raging sea that cannot rest Jt is as easy for the Ocean to be without waues and surges when a tempest lieth vp on it as for a sinfull mans heart to be without all trouble and gripings when guiltines worketh in him Thirdly they are not ignorant though they would willingly forget it that they are mortal and must be gone hence that there is a iudgement to come they vnready for it and this doth not a little appall them howsoeuer they face out the matter make a semblance of great cheerefulnes And this to be the condition of al the vnregenerate before they be vnited to Christ vndoubtedly certified of their saluation the Apostle declareth to the Hebrewes saying that for feare of death they are all their life time subiect Heb 8 15. to bondage Jnstruction that we feare not sin the lesse because that sinners Vse 1 seeme to be troubled at it so little that we yeeld not to the baites of it the more because they reioyce at it so much for who but God themselues do know what slauish dread is in their harts when their greatest shew of magnanimity is in
hurtfully and drawing others to mispend their time in hearing of theire vaine and hurtfull talke Beggery is appointed for their wages and beggary shall duelye be paide vnto them and beggary they maye surely looke for and if they receiue it not presentlie in hand it will bee doubled with interest at the last Or if it should neuer bee performed at all in that kinde it will certainely be recompenced with some other punishment that shall more than counteruaile it And let it not bee obiected heere that the minister also dealeth onelie with his tongue though a principall parte of his function bee exercised in speech for it is an holie worke and a fruitefull worke and a worke which God calleth him to and assisteth him in to speake to his people But hee must also watch ouer his flock and study to make prouision for them if he will shew himselfe a faithfull minister of God If he be negligent in that duty howsoeuer he be not laden with pouerty he will be empty of knowledge and comfort and pressed with the burden of an euill conscience Verse 24. The riches of the wise are their crowne but the foolishnes of fooles remaineth follie THey which haue wealth with godly wisedome are made the more honorable by it for their credit for so much the word crowne doth often import in the Scriptures And though sinfull fooles haue neuer so great abundance of riches they nothing auaile them against their foolishnes They be as ignoraÌ„t and more wicked than if they possessed nothing their lewdnesse is not made the lesse grieuous and damnable by their great substance and their absurdities be more seene noted to their shame than if they liued in a poore estate and obscurely When the heart of a man is beautified with grace his outward Doct. preheminences be ornaments to him Some in the Scriptures be commended for their strength and valiantnesse as Dauids worthies some for their vnderstanding wisedome as Chusai and Daniel some for their authority and promotion as Ioseph and Mordecai some for their wealth and substance as Iob and Abraham and some for all these as Dauid and Salomon First to godly men they testify the loue and kindnes of the Reason 1 Lord towards them as Iob saith that the light of Gods countenaÌ„ce shined vpon his head and by his light hee walked through the darknesse 〈◊〉 9 3 in the daies of his great prosperitie Secondly they glorifie God and adorne religion and get true praise to themselues by the good vsage of those thinges which they possesse Instruction for wise men to be thankfull to God when he dealeth Vse so bountifully with them as to adde earthly blessinges to his heauenly graces VVhen wisedome bestoweth riches and glorie though she bring them in her left hand it is a gift of greater value Prou. 13. 16. than if the mightiest monarch in the world should giue the greatest treasure in the world with his right hand If a man be inritched by vertue and godlinesse vvhich hath the promise of this life 1 â—in â—4 8 present and of that vvhich is to come If God giue him power to get Deut. 8 18. substance to establish his couenant with him there is iust cause why he should conceiue comforte in his owne soule in regard of the Lords louing fauour towards him but more equall it is that hee should returne praise to Gods name who hath so multiplied his mercies vpon him Reproofe of those which seeke to disgrace the godly so much the more if they be blessed with ritches when nothing else can be charged vpon them to their reproche they picke quarrels against their goods to depraue them therewith as though it were impossible for any to be wealthy vnlesse hee be also vniust and worldly But our Sauiour telleth the cause of this grudging though the drift of the parable tend to an other purpose namely their eie is euill because he is good and they thinke that he giueth Mat. 20. 15 too much wages to his seruants and too short allowance to them Confutation of their folly that thinke riches and other outward things to suffice for their credit though they be vtterly emty of all heauenly vnderstanding The miser which Christ speaketh of in the Gospell had abundance of wealth and substance and yet no honour for God called him by his right name foole and by that shall he be known to the end of the world and then be euidently seene to be such a one Herod had dignity and power and wit and eloquence and pompe and fleshly glory and yet what is written of him or spoken of him which doeth not continue the memoriall of his miserable and wretched estate Verse 25. A faithfull vvitnesse deliuereth soules but a deceitfull one forgeth lies A Faithfull witnesse which both hath sure knowledge of that which he affirmeth and an vpright heart to doe seruice to God good to his brethren by his testimony deliuereth soules indeauoureth by declaring the truth to helpe innocent men out of their troubles and infamy where into they are fallen or like to come by vniust accusations or false surmises of them For by soules in the Scriptures is often meant the persons of men As Exod. 1. 5. All the soules that came out of the loynes of Iacob were seuenty soule But a deceitfull one a false witnesse or crafty accuser forgeth lies as sometimes he peruerteth the trueth and abuseth it to crosse iustice and true dealing so if that will not bee for his turne to effect his purpose then he inuenteth a lye and setteth a colour vpon it to destroy or molest his harmlesse neighbours For here doth the holy ghost oppose the deceitefull to the faithfull and forging of lyes to deliuering of soules in regard of the effect that it worketh because by that meanes many men are brought to danger and destruction And as this is vnderstood of the whole man that a faithfull witnesse will deliuer him so it is true concerning that part of man the soule so properly called that a faithfull witnesse either minister or priuate person according as opportunity serueth will specially laboure to deliuer the heart from sinne by testifying the trueth of God against it and so preserue his brother from destruction This is according to that which S Iames speaketh Brethren if any of you hath erred from Iam 5. 19. 20. the truth and some man hath conuerted him let him knowe that hee which hath conuerted the sinner from going astraye out of his waye shall saue a soule from death and shall hide a multitude of sinnes On the other side the false Prophets and seducers of all men are the most deceitfull and dangerous do greatest mischiefe with their corrupt doctrine and pestilent errors The sence of this verse is agreeable to the sixt verse of the twelfth chapter where it is sayde that the talking of the wicked is to lye in waite for bloud but the mouth of the righteous
striue against that timerousnes and waÌ„t of courage Vse which is in our nature when we see troubles toward and crosses comming as though we must needs perish if wee should be put to suffer afflictions But what can befall vs if we be righteous persons that shall turne to our hurt or lessen any parte of our hope Nay what will God lay vppon vs that shall not turne to our good and make our hope more firme and stable Are they not in best case at this time which haue passed through greatest troubles in former ages who would not bee content to haue indured Dauids afflictions or Pauls to bee partakers of Pauls felicity or Dauids who doeth not thinke that well it is with the martyrs now though their bodies were burnt once since their soules inioy such glory If according to the Apostles direction wee coulde diuert our eyes from looking on temporall things which are seen to the contemplation of euerlasting things which are not seene we should thinke those momentany affections light in comparison of that farre most excellent waight of glory which they cause vnto vs. And euen for the present they are nothing so heauy to them that haue faith to behold Gods helping hand therein as to flesh and bloud they seeme to be And thereof let the Apostle testifie his owne experience who had as great a loade layd vpon him as almost vppon any that can be named We are saith he afflicted on euerie side yet are vvee not in distresse in pouertie but not ouercome of pouertie wee are persecuted but not forsaken and cast downe but perish not Consolation to the faithfull against death whereof there is no cause to be afrayd because it maketh their state better and not worse VVhat weary traueller would be grieued that his tedious iourney were at an end and hee come home to his owne house and his dearest friends towards which he hath been long trauelling with great toyle and painfulnesse and there to be refreshed with all delightfull and comfortable repasts The Prophet Isai telleth vs that righteous men dye and mercifull men Isai 57. 1 2 are taken away not to come into euill but to escape the euill to come not to lose their peace and to fall into troubles but to be freed from troubles and to inioy peace and that the graue iâ— a bed for the body wherein it lodgeth and resteth and sleepeth And as for the soule how vnutterably happy and blessed is the state thereof VVhat Penne can describe or what tongue can recount or what heart can apprehend the exceeding greatnes of the ioy which it possesseth It is deliuered from sorrow and paine from hunger and thirst from cold and heate from shame and contempt from dread and danger and that which is most of all and all in all it is purged from sinne and corruption for euer On the other side that which it most desireth it hath most plentifull fruition of as of perfect righteousnesse perfecte holinesse glorious companious both of Angels and soules of iust men departed continuall conuersation with the Lord Iesus Christ the face and fauour of GOD neuer hidde from them and wee knowe what the Prophet sayth that in his presence is Psal 16. 11. the fulnesse of ioie and at his righte hand there are pleasures for euermore Vers. 33. Wisedome resteth in the heart of him thâ—â— hath vnderstanding and that which is in the heart of fooles shall be knowne WIsedome that is holy and heauenly wisedome and grace resteth in the heart continueth therein and dwelleth as in her house and habitation of him that hath vnderstanding namelie of euery such one as is of sound iudgment and sincere affection And that which is in the heart of fooles shall bee knowne that sinfulnes and corruption which they nourish in their soules and take pleasure in will breake out and discouer it selfe at one time or other The agreement of the two clauses together will the better appeare if that be supplied which is vnderstood in each of them which may be in this maner Wisedome resteth in the heart of him that hath vnderstanding and wil be manifested and folly inhabiteth in the heart of fooles and shal be knowen In them onelie is grace well setled which giue it entertainment Doct. 1 in their hearts There shee keepeth residence and there shee ruleth and thither she bringeth her treasures and comforts and euery good thing that is to be wished for And therfore she calleth for it as most meete for her to possesse and safest for euery wise man to Prou 23. 26. yeeld vnto her My son saith she giue me thine heart and let thine eies delight in my waies First they and none other haue the vertue of the word and of Reasons 1 the spirit to protect them from the violent assaults and subtill sleights of Satan and from the sinful perswasions and dangerous examples of wicked persons and from the vngodly motions and corrupt disposition of their owne flesh And so runneth the promise in the second chapter of this book When wisedome entreth into thine heart and knowledge delighteth thy soule then shal counsell preserue thee and vnderstanding shall keepe thee and deliuer Prou. 2. 10 11. 16. thee from the euill waie and from the man that speaketh froward things and from them that leaue the wayes of righteousnesse to walke in the waies of darknes And it shall deliuer thee from the strange woman euen from the stranger which flattereth with her words c. Secondly they receiue direction and willingnesse and help to doe all such seruices as God requireth at their hands That ministreth vnto theÌ„ pleÌ„ty of godly meditatioÌ„s gracious speeches and that giueth them power to performe many vertuous actions ChristiaÌ„ dueties And according to this is that saying of Dauid that the mouth of the righteous will meditate wisedome that is will Psa 37. 30. speak of wisdom wherof his hart hath meditated and his tongue will talke of iudgement For the law of his God is in his hart and his steppes shall not slide Thirdly they haue the constant and continuall possession therof without peril of being any more vtterly stript and depriued of it for it hath taken vp her rest in their souls as our text affirmeth wil neuer forsake them nor suffer her selfe to be driuen from theÌ„ See more of this point and the vse of it in the tenth chap. and fourteenth verse where it sayed that wise men lay vp knowledge And that which c. The most secret and hidden corruptions of Doct. 2 the wicked will in time be discouered and brought to light That which is affirmed concerning the externall actions and behauiour wil be as truelie affirmed concerning the internall lusts and desires It is sayd that he which perceineth his waies shall Prou 10 9. be knowne and it is as sure also that he shal be knowen which corrupteth his heart First the Lord knoweth all their inward thoughts and
A PLAINE AND FAMILIAR EXPOSITION OF THE Thirteenth and Fourteenth Chapters of the Prouerbs of Salomon PROVERBS 2. 10. 11. When wisedome entereth into thine heart and knowledge delighteth thy soule Then shall counsell preserue thee and vnderstanding shall keepe thee PERIIT ET INVENTA EST Imprinted at London by R. B. for Roger Iackson and are to be sold at his shop in Fleetstreet neare the Conduit 1608. To the right Honourable Iohn Lord Harrington Baron of Exton and to the worthy and Noble Ladie his wife Grace and Peace RIGHT HONORABLE YOur Christian loue generally towards all the seruants of God together with the especiall fauour shewed to vs by your good acceptance of our former labours hath giuen vs great incouragement to offer this present treatise vnto your Honors patronage the purpose and vpright desire of our harts in all our writings is to glorifie God and to edifie his people The method which we obserue herein is the selfe same with that in our former bookes and the matter and manner of handling we commit to the iudgement of your Honors and of euery godlie and indifferent reader If our endeauours be as charitably interpreted by others as they be faithfully intended by vs we are sure they shall giue offence to none but satisfaction to all And thus nothing doubting but that your Honors will vouchsafe to receiue this testimony of our duty and vnfained loue we humbly commit you to the gracious protection of Almighty God beseeching him alwaies to direct and blesse you Your Honors in the Lord to be commanded Iohn Dod Robert Cleauer AN EXPOSITION OF THE THIRTEENTH CHAPTER OF THE PROVERBS CHAPTER XIII Verse 1. A wise Sonne harkeneth to the instruction of his Father but a scorner will heare no rebuke A Wise Sonne that is a godly and prudent child of either sex male or female sonne or daughter will receiue obserue and obey the good lessons and counsell both of father and mother But a scorner that is an obstinate sinfull person will heare no rebuke that is hee will be so farre from profiting by the reproofes of any though he be a friend though a brother though a most tender father that he will not so much as brooke or beare it without contempt at least of the party which rebuketh him The wholsome precepts of parents are not to be light set by Doct. 1 It is the vsuall course and custome of the Scripture to intimate necessary duties by praysing their wisedome which carefully performe them and censuring their folly which negligently omitte them As the wise builder layeth his foundation on the rocke and Mat. 7. 26 the foolish on the sand The wise virgins tooke oyle in their vessells with their lampes and the foolish tooke no oyle with them Mat. 25. 4. And so for our present purpose in an other place of this booke A foole despiseth his fathers instruction but he that regardeth a rebuke is prudent And why is the one called foolish because he Prou. 15. 5. playeth the parte of a foole and must therefore beare the burden of his folly And why is the other called prudent because he walketh in the way of wisedome and shall accordingly inioye the welfare of the wise First the authority is so ample and amiable as that in euery Reasons 1 respect it challengeth duety at the childs hand without gainesaying Who besides such as are brutish and voyde of all humanity would except against his fathers admonitions and say you speak from malice I take you not for my friend you beare me no good will Who without extreame and barbarous arrogancy nay grose and most shameful disloialty can say vnto him you haue nothing to doe with me meddle with them that belong vnto you I am too good to learne at your hands and you are too base to be my commander Fatherhood containeth loue and greatnesse and whatsoeuer may either allure the child to subiection or compell him to submission The gouernment of the greatest masters is thē commendable when they deale as parents the gouernment of the mightiest Princes is then renowmed when it is paternall and the subiects are vsed like sonnes the gouernment of the high God of heauen is therefore most glorious because it is fatherly and gracious and all his people are also become his children Secondly the lessons of godly parents be very forcible when they be duely imbraced of obedient children Their instructions and praiers ioyne together their tongues and hearts go together and their exhortations and Gods blessing worke togeather for good effect and profite And by this meanes are many prepared to liue as holy Christians vnder the minister in the Church and as faithfull subiects vnder the magistrate in the common weale and as fruitfull persons for themselues and others in their seuerall callings Thirdly the perill of contemptuous children is so great and their punishment shall be so grieuous as that happy is euery one that auoydeth that their sinne The eie that mocketh his father or Prou. 30. 17. despiseth the instruction of his mother let the Rauens of the vallie picke it out and the young Eagles eate it Such a one is like to suffer a violent and shamefull death and to want an honourable and honest buriall either hanging on a gibbet or lying in a ditch and so exposed to crowes and Kites and other rauenous soules that feede on carrions Now though it be true that many of them escape this ignominious end here yet neither is this a wish without successe nor a threatning without execution Though their bodies come not at the gibbet yet if their soules go to hell what are they the better for being buried as the rich man was Luke 16. Though their flesh and eies be not deuoured of Rauens and Eagles yet if their soules and bodies be an euerlasting pray to eternall death how much is their misery abated Admonition to children as in all good seruices to be officious Vse 1 and dutifull to their parents so in a principall manner to bee teachable and tractable when they are instructed by them Jt is a sufficient motiue to make thee attentiue to thy fathers words if there be any equity in them because he is thy father When he only commandeth for himselfe he is to be heard and obeyed sithence thou canst not performe so much vnto him as he hath deserued at thine hands He was the instrument of thy life and being he was by consequence the meanes and occasion of all the happinesse which euer thou shalt enioy Much more respect then is to be had of his speaches which proceed from his meere loue and kindnesse to thee which wholly tend to thy profit and benefite which God hath sent by him in mercy for the good of thy soule and body present and euerlasting When the Lord opened the mouth of Balaams Asse onely to reproue Balaams foolishnes it was Balaams great fault and folly that he tooke no more heed to that which was
both within and without for grace and glory is growing to be better neuer ceasing to increase vntill it come to fulnesse and neuer to decay after it shall be full and the vngodly are fading away as fast and hasten towards their destruction with incredible swiftnes neuer staying till they fall into ruine and neuer to be repaired after they are ruinated And to this purpose it is sayd in the fourth chapter of this booke The waye of the righteous shineth as the light Prou. 4. 18. 19 that shineth more and more vnto the perfect day The waie of the wicked is as the darknesse they know not wherein they shall fall Consolation for godly and religious persons whom no man Vse 1 can bereaue of their blessed estate The Sunne of righteousnes ariseth vnto them and shineth perpetually within their horizon though the windes of malice and temptation blowe vp neuer so many clowdes of feares and troubles against them Gods chastisements for their humiliation and triall their owne sorrowe for their sinnes and offences and their aduersaries violence for their ouerthrow and ruine will neuer take away their comfort and glory from them The foggy mistes of tribulations and afflictions doe seeme diuers times to ouerwhelme them wholy and yet sayth the Prophet in the name of the Church Though Mica 7. 8. I fall I shall arise when I shall sitte in darknesse the Lord shall be a light vnto mee The hideous blacke clowdes of disgrace and contempt of slaunders and iniurious accusations doe threaten to couer them for euermore and yet sayth Dauid Psal 37. 6. Committe thy waie vnto the Lord and hee shall bring foorth thy righteousnesse as the light and thy iudgement as the noone day So that whiles there is a God to send helpe to his people from heauen or to call them to glory in heauen they are not destitute of happines Reproofe and terrour of the vngodly who by louing a sinfull darke behauiour doe chuse to themselues a miserable darke estate For they that will be the children of darknesse by sinne and rebellion shall abide the blacknes of darknesse with shame and confusion Though the Lord cause the sunne in the firmament that visible planet to rise vpon the wicked aswell as the godly to minister warmth and light to their bodies for the present yet he will withhold the shine of his sauour from yelding ioy and glory to their soules for euer But in the meane time say they who is brightest who is richest who is greatest See whether there be more of them that giue themselues to religion in eminent places and honour or of them that take their liberty according to the course of the world Sol. True it is indeed that most commonly worldlings goe before Christians in earthly preferments though not alwaies for by Gods mercy many good men attaine also to riches and dignities But know that your case is lamentable when you haue nothing else to comfort your hearts with but this that you are wealthy and mighty What maketh your small candle seeme to giue you so great light Because you haue bin alwaies shut vp in a darke prison and were neuer acquainted with the bright beames of Gods gracious presence But what shall become of you when your candle shall bee wasted when your light shall be extinguished when your prosperity shall perish It is certaine that all carnall excellency will come to an end either being blowne out by violence or worne out by time Remember that Haman had as it were a lynke carried before him and yet it was put out suddenly snuffe and all at one blast and he left in hellish darknes of shame and misery The king of Babel in greatnes was like to Lucifer the brightest morning Isa 14 12 star and yet fell from the heauen of his magnificence and lost all his glory in a moment Vers 10. Through mere pride doth man make contentions but with the well aduised is wisedome ONlie by pride c that is wheresoeuer strife groweth there is pride at least in one of the parties contending if not on both sides Sometimes it stirreth vp men and imboldeneth them to offer wrongs sometimes imbittereth men and maketh them way ward against the right sometimes it causeth the one to be carelesse of dealing according to equity and the other to be impatient of bearing any iniuries Yet notwithstanding this condemneth not all kinde of contending but the frowardnes of the faulty persons in it It is lawfull to giue a rebuke and correction if it be done vpon good grounds with an vpright heart and in due manner though it be the occasion of some iarre or debate and he onely is to be blamed which receiueth not the admonition Isâ—y 59 4 And so to stand in the cause of God is commendable for the Prophet reproueth them that contend not for the trueth and they are to be charged with the sinne of contention which oppose themselues against good causes Neither are such here to be taxed as defend their state or by the helpe of the magistrate lawes against those which goe about to defraude or defame them Neither yet are they to be reproued by this that follow suites against malefactors to bring them to iust punishment Prouided alwayes that in these cases the cause be waighty their proceedings equall and their harts free from all malice and reuenge But with the well aduised is wisedome they which haue discretion and iudgement in themselues or be willing to harken to aduise counsell of others will beware of vnnecessary controuersies The opposition is this Onely by pride and folly doth man make contentions but with the well aduised is wisedome and humility to follow peace So far as any man is contentious he is proude Doct. 1 Humility is euer ioyned with loue and both of them with mildnes and patience and all of them are enemies to bitternesse and debate No man was more ready to passe by wrongs and iniuries Numb 12. 3. done vnto him then Moses and that was because Moses exceeded all the men of his time in humility and meeknes And Iesus Christ was the most patient and peaceable of any that euer was in the world because neuer any was so humble and lowly as he And thus very reason among diuers others is brought in the twelfth chapter of Saint Mathew to proue it He shall not striue Mat. 12. 19. nor crie neither shall any man heare his voice in the streetes And contrarywise it hath appeared in all ages that where pride is deepest there patience is shallowest and they that ouerflow with the one are voide and empty of the other And therefore the wise man opposeth them together as contraries saying the patient in spirit Eccl. 7. 10. is better then the proude in spirit And in another place He that is of a proude heart stirreth vp strife And this will appeare the better Prou. 28. 25. if we obserue the principall branches
were weakned by the former delay As hope is neuer conceiued without comfort so it is seldome Doct. protracted without sorrow The elder sort and euery sort of people are like to litle children in this point that which they hope for and long for they would not long waite for and their hearts will cry if they be not soone satisfied The Prophet thought the time not short wherein he had continued expecting deliuerance and comfort at Gods hand wheÌ„ he sayd mine eies haue failed in waiting for thy saluation Especially Psal 119. 123. in the 13. Psalme doth Dauid declare his ardent desire of speedy helpe by multiplying of how long How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me How long shall I take counsell within my Psa 13. 1 2. selfe hauing wearines daily in mine heart First that which men desire with hope and yet cannot haue it Reasons doth worke in them a more sensible feeling of their need and so they are punished with the paine of hunger and thirst And so as foode long kept from the stomack doth bring the body to weaknes euen so the thing longed for prolonged doth driue the soule to faintnes Secondly it commonly commeth to passe euen to good men and those of the best gifts and greatest graces that they shall be assaulted with many feares after they lay hold on the couenant of God vntill it be performed vnto them The defect of their faith the sence of their wants their carnall reason their fleshly friends the temptations of Sathan will altogether attempt to draw them to doubt that either they were illuded in apprehending the promise or that the Lord is remisse in fulfilling of it Instruction to hope for nothing but that which is haueable Vse 1 may well be had and whereof we are capable and that doth belong vnto vs for if protection cause the heart to languish what will â—rustratâ—on and disappointment doe It is one of the threatnings against the wicked in Deuteronomie that their goods and cattell and children Should be giuen vnto another people and their Deut 28. 32. eies should still looke for them till they failed and there should be no power in their hand Now what is meant by this that their eyes should fayle That their expectation deceiued should turne them to asmuch woe as if their eies had lost their sight And that was because that they incurring the curse by their sinfull behauiour did yet presume of a restitution to happinesse as though nothing had appertayned to them but blessings So slothfull persons expell and chase from them all wealth and ritches by violence and yet trust that in time they shall bee able to compare with the best of them all in wealth and riches Not to limitte God nor prescribe to him in what space he shall fulfill his promises Jt was an impious and heathenish speache of the King of Jsraels messenger when he sayd in blasphemous manner and that in the hearing of Elisha that he neyther would nor ought to attend on the Lord anie longer But we neede not drawe admonitions against this from the infidelity of the wicked but from the infirmities of the godly as Abraham and Sarah had much adoe to beleeue that a childe should be begotten and conceiued of their bodies after theyr naturall vigour was consumed and therefore Hagar was brought in to helpe the matter and to supply that which was wanting in Sarah Not to depend on man nor to repose our hope in flesh and bloud for thereby we shall not onely be delayed of our helpe too long but defeated of it altogether For it is a righteous thing with GOD that they which will deifie creatures by confidence should be deceiued by creatures with confusion The poore Israelites sound this and felt it and cryed out vpon their owne folly for it Whiles we waited for our vame helpe our eies fayled for in our wayting we looked for a nation that could not Lam. 4. 17. saue vs. VVhere we vndertake to minister succour and can accordingly effect it let vs not grieue the hearts of them that are already in affliction by lingring too long before we relieue them So doth God teache vs to shew mercy and beneficence timely Prou 3. 28. and in due season Saie not vnto thy neighbour go and come againe and to morrowe will I giue thee if thou now haue it And this was one among sundry other testimonies of a good conscience whereby Iob was comforted in his extremities that he had not restrained the poore of their desire nor caused the eies of the widdowe Iob. 31. 16. to faile But when the desire commeth c The longer we stay for any Doct. 2 good thing the more ioy we shall haue at the receiuing of it See Chapter 10. v. 28. Doct. 1. Verse 13. He that despiseth the vvord he shall be destroied but he that feareth the commandements he shall be rewarded HE that despiseth the word c that is euery one is in a dangerous case and at least certaine to perish in the end who contemptuously reiecteth the holy Scriptures which because the Lord doth as it were speake in them declare his will by them are called his word and that for the perfect agreement and consent of all the parts is set downe in the singular number as if it were but one Neither is this punishment threatened only to the contemners of the bookes and sentences and Texts of the Scriptures but likewise to the despisers of the ministery thereof But he that feareth the commandement which reuerenceth and loueth and maketh conscience of the whole doctrine of God he shall be rewarded with peace and blessings of this life and glory and blessednes in that which is to come No sinne is more dangerous and hurtfull then the contempt Doct. 1 of Gods word The ignorance and neglect thereof in them which haue opportunity to know and imbrace it is not a small fault nor often passed ouer without punishment much lesse may they look to escape without some grieuous plagues and iudgements that set naught by it that despise it that obstinately reiect and deride it And in this case there is no priuiledge or immunity by age or state or place or multitude our Sauiours threatning is generall without any respect of persons Whosoeuer shall not receiue you nor Mat. 10 14. 15 he are your words when ye depart out of that house or that City shake off the dust of your feeâ—e Truelie I saie vnto you it shall be easier for them of the land of Sodome and Gomorrah in the day of iudgement then for that Citie Who knoweth not that the mystery of the Sodomites is very grieuous as their wickednes was very hainous Who hath not heard aswell of their lamentable plagues as of their damnable sinnes They are condemned as Saint Peter saith already and therefore not like to be saued hereafter and what
thee nor forsake thee Instruction to kindle our harts and desires more ardently and Vse with greater earnestnes to labour and striue for grace sithence it is euery way so behouefull Concerning God it will make vs fit to do him seruice concerning our soules it will make vs certaine of saluation concerning our waies it will make vs prosperous and with the Apostle to expresse so ample matter in so briefe a manner 1. Tim. 4. 8. Godlinesse is profitable to all things which hath the promise of the life present and of that that is to come Reprofe of their folly that begin at the wrong end and trust to wit and might to pollicy and power to bring their purposes to passe Religion and piety they thinke will mar all and therefore will haue no dealing at all with them A generation and brood of impious Atheists are risen vp almost euery where which contemptuously renounce the assistance of Gods helpfull hand in the whole course of their liues Nay they are so far from seeking either to be guided by his counsell or blessed by his prouidence as that they actually bid defiance vnto him by reiecting his wisedome and prouoking his wrath as though there were nothing in him but folly and weaknes And yet they doubt not but that they can command the euent of their actions to be fortunate create to themselues prosperity and happinesse But the waie c As vngodly men shall fall into damnation at Doct. 2 their death so they shall feele many vexations during their life Their iournies end is most miserable and the way to it is very vncomfortable they take more paines to go to hell then Gods people do to obtaine euerlasting life The wicked as Isaiah telleth vs are like the raging sea that cannot rest whose waters cast vp mire Isa 57. 20. 2â— and dâ—rt There is no peace saith my God to the wicked It is as possible for the sea to be still without ebbing or flowing or waues or motion as for sinfull persons to be voide of all peturbations Their owne hearts are seldome without a tide and the Lord often sendeth blasts of trouble vpon them that either within or without somewhat is amisle with them First they are inheritors of Gods curses which are conueied to Reasons 1 them by threatnings of the law and one maine article thereof is that the Lord shall send vpon them cursing trouble and shame in all Deut. 28. 20. that which they set their hand to doe vntill they be destroied Secondly their owne lewde and wretched behauiour in matter or manner or effect begetteth them paine and trouble or want either presently together with the practice or else to follow not long after And this will the more euidently be seene if we instance in some seuerall sorts of sinners How miserable do worldlings make their liues by tossing and toyling and tumbling in the earth They rise early and goe late to bed and eate the bread of carefulnes In the day they macerate their bodies with immoderate trauaile and drudgery in the night they torment their minds with excessiue carking and caring And when are proude and ambitious and vainglorious persons at rest and free from vexations Quarrels and suites and contentions are as ordinary with them as smoke is with fire Sometimes their big stomack vrgeth them in malice or brauery to fly vpon others and somtimes their high lookes causeth others in enuy or reuengement to set vpon them and so wounds or strokes or foyle or charges or one mischiefe or other doth vsually ensue vpon it As for voluptuous liuers and such as giue ouer themselues to sensuality the world may see how painfull their displeasures are and that all their delights be meere delusions How many miles will gamesters ride how many howres will they spend how many sleepes will they breake to passe away their money to others and to purchase misery to themselues to loose their substance and comfort and to win penury and anguish What other consequents do commonly follow vpon this we neede not to shew sithence they are plainly ynough seene by their borrowing and breaking by writs and arests or executions or outlaries and such like proceedings against them besides the fellonies that diuers fall into and the punishment which they suffer for them Now for Epicures and belly-gods for gluttons and drunkards the holy ghost describeth their Prou. 23. 29. dolefull condition being plagued with woe with sorrow with strife with wounds with rednesse of eies c. And how offensiue too much wine and strong drinke and surfetting is to the brain and stomack they that vse it feele and others behold by their loathsome and swinish behauiour We speake not of adulterers nor theeues nor of sundry kinds of wicked malefactors which bestow their whole time in making their wayes foule deepe and dangerous and tedious Their infidelity and pride and guiltines doth fill their hearts with distempered passions of sorrow enuy and anger feare and such like That which the Apostle speaketh of the couetous holdeth true for most vngodly persons if not for all in some respect or other that they pearce themselues through with sorowes either 1. Tim. 6. 10. because they faile wholly of their wills or are not so fully satisfied as they wish or others succeed and prosper as wel as they or better then they would haue them But if there were nothing els that did make any sinfull mans life vnpleasant yet this were sufficient to make euery sinfull mans life vncomfortable that he liueth in perpetuall dread danger of death and damnation So saith the Apostle to the Hebrewes for feare of death they are all their life time subiect to bondage Heb. 2. 15. Instruction to be well aduised and wary that we be not illuded Vse and carried away with the glozing shewes of wicked mens felicity but iudicious to consider of their manifold griefes gripings wherwith they are bitten euen then when they seem to inioy asmuch happines as their harts can desire A gorgious garmeÌ„t is not alwayes the easiest and a faire shooe may somtimes pinche the foot and a sinfull life how delicious so euer it appeare to be is neuer void of all kind of calamities Good men haue their afflictions and those also very grieuous but there is a liuely force in the feeling of Gods fauour that swalloweth vp all their sorowes refresheth their soules with gladnes and euill men haue their pleasures those also very plentifull but there is a venemus sting in them by Gods iudgement that killeth all their delights and filleth their hearts with bitternesse Verse 16. Euerie wise man worketh by knowledge but a foole layeth open his follie EVerie wise man whosoeuer is prudent worketh by knowledge enterpriseth and manageth his affayres discreetely and with iudgement and so declareth his vnderstanding On the contrary side he that is vndiscreete and foolish goeth rashly and rawly about his businesse and so
bewraieth openly and publisheth abroade his ignorance and foolishnesse He onely dealeth well both for his comfort and credit that Doct. groundeth his affaires on certainty and not on likelyhoods This is not the worke and behauiour of some few rare and speciall wise men who therein are singular by themselues and without companions but it belongeth as our Text saith to euerie one that is wise to walke in this way none is to be reputed prudent that is a stranger vnto it A reall example hereof we haue in our sauiour Christ whose steps we ought to walke in and who will impart to his people the wisedome of his spirit that they may be able to walke in his steps He as the Prophet Isaiah foretold of him doth Isay 11. 3. not iudge after the sight of his eies neither approue by hearing of his eares but with righteousnes c. That is he will not proceede by coniectures vpon slight and superficiall shewes without a cleare insight in the matter nor determine any thing vpon hearesay with out full hearing and examination of the cause for if he should so doe he could not but fayle in iustice whereas now taking due knowledge of all things hee ordereth all things with perfect equity First they that doe not worke by knowledge doe not walke Reasons 1 in obedience for then men shew themselues truely obedient when they duly performe those duties which they know Secondly whatsoeuer is not done in knowledge is not wrought by faith and whatsoeuer is not of faith is sinne Thirdly they shame themselues as the latter part of the Text notifieth which rush headily into any affaires and haue not before hand informed themselues of the state of the same and how they may deale orderly in them Instruction therefore to be as diligent to get knowledge as Vse 1 we see it necessary to vndertake any actions especially to performe any seruice to God It is farmore easie to worke and walke without light or eies then to doe any thing that is acceptable to him without vnderstanding Nay it is as possible for a man without the knowledge of Gods will to doe any thing well as for the body without the soule to doe any thing at all Reproofe of them that put hope and good meaning in place of knowledge whereas knowledge ought to be the mother and nurce and directer of hope and good meaning Without it though they make themselues beleeue that they meane well yet they shall not be able to deale well and though they trust that their hope is good yet they shall trie that their successe will bee bad And many are here to be reprehended for their temerity and rashnes which suddenly and without good grounds set their tongues and hands on worke to their ignominy and rebuke Some answer a matter before they heare it and so as the Scripture saith it turneth to follie and shame vnto them Some take vpon Prou. 18. 13. them to be sharpe censurers of other mens liues and actions and that with clamorous accusations and condemnation and yet they know nothing amisse by the persons further then they haue heard by false flying reports the causes which they passe so peremptory a sentence vpon they haue no skill at all to iudge of Let such men heare S. Peter telling them what account is to be made of them and what is like to become of them These as bruit 2. Pet. 2. 12. beasts ledde with sensualitie and made to be taken and destroied speake euill of those things which they know not and shall perishe through their owne corruption Some breake out into conuitious reuilings many times into violent outrage before the parties so rated and punished be conuicted of any fault Iob was farre from that disposition he would shew cruelty to none of his people his bondmen and handmaides and meanest in his house had liberty to speake for themselues and were sure to be equally dealt with as their cause required Some are forward and free in their testimonies being ready to giue commendations of any that will speak them faire though they haue no experience of any goodnes in them It would rise to a volume if we should declare all the euill that insueth vpon this swiftnes of praysing men at random without the proofe triall of them for the countenancing of worthy persons for the beguiling of them that giue credit vnto them and for their owne disgrace by making their testimony nothing worth If saint Iohn had taken their course he could not so boldly haue challenged a right to be beleeued Demetrius saith he hath a good report of all 3. Iohn 12. men yea and of the trueth it selfe yea we our selues beare record and ye know that our record is true Verse 17. A wicked messenger falleth into euill but a faithfull ambassadour healeth A Wicked messenger or seruant which either vndertaketh vnlawfull errands or seruices as Rabshakeh did when he was sent by his master to blaspheme defie the Lord his Church or dealeth vntrustily with them that vse him in a lawfull busines or is iniurious to them to whom he is sent either by concealing any thing from them which were fit for them to heare or adding any thing which were meet to be suppressed or doing his message in vndecent manner or returning an answer so as may turne to their hurt he shall fall into euil Gods heauy hand and iudgemēts by one meanes or other shall sooner or later light vpon him as the two churlish and imperious captaines found with their fistes which were sent for Elijah But a faithfull ambassadour or messenger he that faithfully performeth his charge whether publick or priuate doth heale is a meanes and instrument of good to his master whose mind he freeth from feares griefes so healeth the maladies thereof as a physitiā cureth the diseases of the body He is also helpfull to them to whom he is sent by deliuering cōforts comfortably lenifying that which is harsh and sharp mending that which is amisse by loue and discretion pacifying cōtentions furthering peace wherupō by cōsequence he also procureth his owne comfort So standeth the opposition A wicked vnfaithfull messenger hurteth therfore shall fall into euill but a godly faithfull messenger healeth therfore shall receiue good He that doth prosper in his own estate let him deale faithfully Doct. when he is put in trust with other mens affaires Some good men are wrōged with euill messengers yet neuer know it or passe ouer without punishment or else wāt power to giue correction but God saith and obserueth it and will surely plague the offenders for it Others are truelie dealt with yet know not how to make recompence the seruice performed to them they find to haue been faithfull but themselues are vnable to requite it notwithstanding the Lord is ritch in substance and ready in goodnes to yeeld them a proportionable and plentifull paiment
The wicked spies that were sent to search the land of Canaan were moe in number then the good for there were ten for two which carried the matter by multitude of voices and colour of reason and the peoples forwardnes to giue credit vnto them but the few good were more happy in successe then the many wicked Experience and the holy Scriptures haue made all succeeding ages nations to know that their words were true and so confirmed and the others false and so confuted they were presently incouraged by Gods fauour and promise and the other terrified by his anger and threatning it was to them according to their faith for they entred and dwelt in the promised land and it Numb 14. 37. 38. came to the other according to their vnbeliefe for they were all destroied by a plague and perished in the wildernes First whosoeuer is perfidious to man is rebellious against Reasons 1 God as he that is trusty is loyall vnto him Secondly a wicked messenger infringeth the rules both of loue and equity disappointing them that reposed confidence in him and bringing vexation to those which made choise of his seruice for their comfort Of such a one we haue already intreated in the tenth chapter As vinegar is to the teeth and smoake to the eies so Prou. 10. 26. is the slothfull to them that send him Thirdly good messengers are not onely profitable to them for whom they deale in the orderly disposing effecting of th' affairs wherin they are vsed but comfortable also such as make their harts to reioyce Me thinkes I see Ahinaas come running saith the 2. Kin. 18. 27. wachmaÌ„ then shal we heare good newes saith Dauid for he is a good man bringeth good tidings And to this point speaks Salomon in another place of this booke As is the coolnes of snow water in the time of haruest so is a faithfull messenger to them that send him for he refresheth the soule of his masters Now was it euer heard that he which vprightly doth good to others should haue nothing done for himselfe Or that any by honest dealing may make men ioyfull and yet haue his owne hart voide of gladnes Jnstruction to them that are appointed to be messengers or to Vse 1 performe any other seruice of like nature that they consider that they deale not only for others but principally for themselues If they be false or carelesse the greatest hurt will be their owne if they doe their duty as it becommeth them their trauell will turne most to their owne commodity And therefore it shall be expedient for them to be well appointed and furnished with those graces whereof his faithfulnesse is compounded Among the which trueth doth duly challenge an especiall place Truth must be in the heart trueth must be in the hands trueth must be in the lips trueth must be in their labour all their desires and speeches and actions must be seasoned with trueth To this must be adioyned wisedome and discretion whereby their affaires may be the better graced furthered and a way made for the accomplishment of their desires What is so daungerous that wisedome cannot escape what is so difficult that wisedome cannot effect And what is so intricate that wisedome cannot find out And it is meet that these should be accompanied with boldnes that they which haue a good cause committed vnto them should manage it with an vndanted courage against frownings and threatnings and all manner of impediments and perill And now speedinesse may and ought to come into the number when wisedome is present to put rashnesse back for lingring and delay is vsually verie dangerous and hurtfull and some be in as great fault for doing their duety too late as others be for practising euill too soone Jf mischiefe be to be preuented or remoued a good messenger should imitate the Angells of God which are sayd to be winged and as it were fly to minister helpe and in such hast Elisha sent his man before and followed after himselfe to restore the Shunamites sonne to life If any good chare be to be done let Abrahams trusty seruant be a president for expedition who would neither Gen. 24. eate nor drinke before he had set his masters businesse on foote and make a speedy returne home so soone as he had well dispatched his worke If comforts are to be brought why should any stay be made to refresh the harts of them that are in feare or sorow or in any kind of affliction Ahimaas ran as fast and as long as he was able to take breath to bring report to Dauid of his safety and deliuerance from Abshalom And among all these secrecy is required least by vntimely disclosing of their masters counsels or their own purposes men should betray their masters causes and defeate themselues of their desired successe Admonition to the ministers of the word who are as the prophet calleth them the messengers of the Lord of hoasts that they shew themselues industrious and diligent in the worke of their master Their ambassage is honourable their seruice is necessary their reward will be ample if they discharge their duty well and their punishment will be exceeding grieuous if they be faithles in it They are sent about a message of life and saluation and men are made happy foreuer by their sincerity in the ministery and their falshood and corrupt dealing tendeth to death and destruction and how many doe perish through their vnfaithfulnes When they that are treacherous to men shall not faile â—â— fall into mischiefe much lesse shall they that are traytors to the Lord. When negligence in things of smaller importance shall be so seuerely punished much more shall spirituall murther and bloud guiltines And when they that are healers in outward respects shall be so fully recompenced it cannot be that the faithfull physitions of mens soules should loose their labour Vers 18. Pouertie and shame shall be to him that refuseth instruction but he that regardeth correction shall be honoured POuertie c Euery one that reiecteth knowledge or the meanes whereby it is to be obtained shall either faile to get wealth or not long keepe it or haue it and hold it in iudgement without the vse and comfort And as he shall be needy so shall he also be base shame shall come vpon him and couer him Some are made contemptible and vile by pouerty and want and some by the filthines of their sins though they abound with wealth They may haue riches but not honour they may haue cap and curtesie but not reuerence and estimation But he that regardeth correction which hearkeneth and yeeldeth obedience to wholsome councell and profiteth by chastisements shall be honoured shall either attaine to riches and preferment or be of good account and well thought of especially among the wise and godly in a meaner condition They only are prouident for their estate and credit which are Doct. carefull to get grace for
their soules No path doth lead to true prosperity in earth but that which doth tend to happinesse in heauen If we walke in this way we haue the promises for vs as he saith The reward of humilitie and the feare of God is riches and glorie and life If we wander out of Prou. 22. 4. this way we haue the threatnings against vs as he telleth the wicked by the Prophet I spake and ye heard not but did euill in my sight and did chuse that thing which I would not Therefore thus saith the Lord God Behold my seruants shall eate and ye shall be Isay 65. 12. 13. hungrie behold my seruants shall drinke and ye shall be thirstie behold my seruants shall reioice and ye shall be ashamed First as the Scripture saith riches and honour come of God and Reasons 1 in his hand it is to make great and to giue strength Whence it may easily be collected both how sinners shall be dealt with and 1. Cro. 29. 10. how the Saints shall speede What tender hearted father would disinherit and begger his owne towardly children and giue away his lands and goods for the aduancement of his mortall enemies or who will thrust out a tenant that is euery way duetifull and seruiceable and let his Farme to him whome he knoweth that he will neither pay him rent nor acknowledge him for his Landlord Secondly contempt of instruction is commonly coupled eyther with some vnthrifty course of life whereby they impouerish their estate or with some lewd and vicious behauiour whereby they blemish and staine their names Whereas on the other side wisedome doth furnish them that are teacheable with all good rules of husbandry and vertue that whosoeuer will follow her direction shall surely be led to that which is best for his profit and most for his praise and commendation Confutation of them that take impiety and frowardnes to be Vse 1 a helpe to greatnes and glory they vse it as stirrop whereby they hope to mount vp to wealth and preferment they doubt not but to purchase prosperity with the sale of saluation Foolish men they are and yet how many then doe we censure for folly Is glory bequeathed by thy diuell and is hell become the place of happines that they will haue nothing to doe with God least they should liue in reproche fly from wards heauen as though the very way to it would be their vndoing Instruction to them that are in want and ignominy to examine well from whence their pouerty and disgrace ariseth and how their harts and wayes are disposed Are they godly are they religious haue they an hering eare haue they a tractable mind to be ruled by the word There is no cause why they shold be troubled with their afflictions the same is meant to them which was spoken to the Smirnians I know thy workes and tribulation and Reuel 2. 9. pouertie but thou art rich And that also wherewith Isaiah did animate the despised saints of his time Feare ye not the reproche of Isai 51. 7. 8. men neither be yee afraid of their rebukes For the moth shall eate them vp like a garment and the worme shall eate them likewooll But are their hearts empty of grace as wel as their houses of substance haue they no goodnes in their liues as they haue no goods to liue by Then it goeth hard with them and it may be truly said that they are shamefully behind hand and in miserable want What though Paul did reioice in his pouerty and the more commended some of the Churches for theirs Yea what though Iesus Christ himselfe became poore and had not such store of possessions as many other men haue yet it doth not lessen the shame of these irreligious vnthrifs whome God plagueth with beggery for their sinfulnes they by sinfulnes make thēselues to be beggers Consolation to such as for their faithfulnesse in the seruices of God or lownes in their outward estate are contemned in the world Though they seeme most abiect and forlorn creatures and be euery where discountenaunced of men of great countenance yet they shall not want honor from the Lord though they be without promotion among men They may haue free accesse at all times to the presence of the Lord the doore is neuer shut against them nor they bid to stand back or be gone And the Angels neuer thinke themselues too good to beare them company nor them too base to be garded by them Good mens tongues do praise them and bad mens harts do feare them and all mens consciences which know their waies doe iustifie them This is their state now at the worst euē while they grouel on the ground in the dust or rather be reputed as dust on the ground What then shal be their condition in time to come at the best when they shall ascend aboue the starres to the heauens when they shal be more glorious then Angels when they shal be like vnto Iesus Christ himselfe Though the Lord then doe somtime rebuke vs by his word when we are worthy to be blamed though he smite vs with his hand when our faultes deserue correction though the wicked deride vs in scorne both in respect of the word and corrections yet the honour wherewith we are graced presently and the glory wherewith we shall be crowned hereafter will superabundantly counteruaile all Vers 19. A desire when it commeth is pleasant to the soule but it is abomination to fooles to depart from euill THis sentence dependeth vpon the verse aforegoing where the promise in the later clause of that is amplified by the effect in the former of this for there it is said that he which regardeth correction shall be honoured and here it is added that when such a desirable gift is bestowed hee shall haue ioy with his honour which obtaineth it And the threatning in the former clause of that is aggrauated by the cause in the latter of this for there it is said that pouerty shame shal be to him that refuseth instruction and here it is prooued to be iust and equal that it should be so because he is whollie deuoted and giuen ouer to wickednes The coherence and agreement of one part with the other will be the more euident if that be supplied which is vnderstood in both It is abhomination to wise men to continue in euill therfore the desire accomplished will delight their soule and it is abhomination to fooles to depart from euill and therefore the punishment inflicted will torment their soules Though godly men haue manie discomforts in the performāce Doct. 1 of their dueties yet they shal be all recompenced with gladnesse when they receiue their reward The delay of their hope and desires is not so bitter and tedious as the inioying thereof will be sweet and comfortable This point hath bin already handled in the tenth chapter v. 28. vpon these words The patient abiding of the righteous shall be
to be an aduerbe is there a verbe and signifieth to rise timely in the morning and diligently to seeke so that it signifieth aswell the due care which good parents haue for the nurturing of their childreÌ„ as their prouidence to do it in good season whiles they be tender yong before they grow to strength and stomack and so either vtterly refuse or little regard all fatherly correction And that which we translate correction doth also signifie instruction so that the sentence may thus be well Englished He that loueth him hastneth chastisement and instruction to him And those are meet to be ioyned together somtimes stripes with admonitions and alwayes admonitions with stripes For the smart of the flesh and the paine of the body will bring small profit to the soule vnlesse they heare their fault declared and haue direction how to reforme it They are the best parents which shew loue to their children Doct. without fondnes Fond loue is cruell hatred a cockering father is a deadly foe and they that most faithfully exercise Gods discipline towardes their sonnes and daughters doe proue to be their surest friends The admonition which is giuen to parents in another Chapter of this booke tendeth wholly to this purpose Correct thy sonne Prou. 19. 18. while there is hope and let not thy soule spare which is to kill him The Holy ghost maketh them accessary to the destruction of their children which be so indulgent vnto them and tender ouer them as that their hearts will not yeeld to giue them correction The example of God himselfe the father of spirits doâ—h euidently confirme our point in hand His loue to euery one of his children doth infinitely surmount the loue of all the fathers in the world to theirs and he doth not only declare it vnto them by promises and blessings but likewise many times by chastisements and crosses insomuch that the Apostle saith to the Hebrewes Whome the Lord loueth he chasteneth and scourgeth euery Heb. 12. 6 8. sonne that he receiueth If therefore ye be without correction wherof all are partakers then are ye bactards and not sonnes First euery child whatsoeuer his estate or birth or disposition Reasons be hath need correction by reason of deprauatâ—â—â— of nature which is in all For frowardnes and folly would ouerrunne them if they were not awed and ordered by feare and stripes And therefore saith Salomon Foolishnesse is bound in the heart of Prouer. 22. 15. a châ—ld but the rodde of correction shall driue it awaie It is in vaine to bid foolishnes be gone vnlesse it be expelled and to as small purpose to perswade him to cast it out vnlesse you helpe to loose it Secondly the comfort and profite that insueth to children by castigation and stripes doth make their loue appeare that therein shall be friend them and discouer their vnkinde dealing which deny theÌ„ that benefit It is one of Gods ordinances wherby they are deliuered from many euils from hurts of bodies from ruine of state from blindnes of mind from sinfulnes of hearte from wickednes of life from destruction of the whole man And therfore doth the Lord testifie that the rod and correction giue Prou. 29 15. wisdome And therefore doth he also require that our children be not defrauded of it Withhold not saith he correction from the child if thou smite him with the rodde he shall not doe Thou shalt smite Prou 23 13. him with the rodde and deliuer his soule from hell Now what inhumanity is it for a man to see his son in daunger and will not succour him to see him plunged in a riuer and will not plucke him out to see him falling into the fire and will not preserue him to see him sinking into hell and will not helpe to saue him Reproofe of them that vse all the shiftes that they can deuise Vse 1 to exempt themselues from shewing this laudâ—ble loue and also their children from receiuing such wholesome correction Of all professions they are most vnwilling to become phisitions neither are so loath to minister to anie as to their owne whom God hath appointed to bee theire patients Though they lye and sweare and steale and bee stubborne yet theire faulâ—s bee not so greate they saie children will bee children and did not wee commit as grieuous offences our selues when we were yonge But are not childrens faults sinnes againste the Lord Are not childrens sinnes punishable by the lawe of the Almighty Are not children mortall and subiect to death aswell as men of grâ—â—â—â—â— age Shall not children appear before the iudgment seate of Jesus aswell as those which are elder And sithence we had the same corruptions our selues it should cause vs to bee more pittifull towards them and watchfull ouer them otherwise it is to be doubted whether as yet we be healed of the sins of our youth and pardoned for them But it is needelesse say they so far to trouble our selues yeares will bring wit and discretion or at least their owne rod will be ate them and make them to amend But who tould them that they shall liue to the yeras of discretion How if the sword of iustice cutte them off before for theire lewdnes and giue no time for theire owne rodde to worke anie goodnesse in them And though they should remaine and smart also for the sinfulnes of their childhood yet there is greater danger lest their hearts wil be more hardned and made worse than hope that they wil repent and be made better because Gods medicines haue beene deteined from them and his blessinges are not promised vnto them And who shall make any praier for them with comfort of good successe The sinfull sonne is neither able to doe it nor willing nor accepted if he shoulde and the negligent fathâ—r hath small incouragement to intreate the Lorde to doe that wherein hee himselfe hath vtterlie fayled of all dueties to serue his prouidâ—nce But graunting all this to bee true that so much euill proceedeth from the neglect of correction and so much good by the seasonable and moderate vse thereof yet one impediment hindereth them that they cannot bee broughte to exercise it Theire kinde hearte is so tenderly affected towardes theire little ones that they cannot endure to heare them crie or see them weepe and the rodde will make them doe both and therefore they muste needes forbeare it But you mistake the cause and miscall your affâ—ction it is not kiâ—dnesse but crueltie nor the tendernesse of your hearte but the hatred in it according to Gods testimony that can rather indure the diseases of sinne in your childrens soules then the curing of them with teares and sorow And yet this vnmercifull fauour doth rather prepare them to sorowe then priuiledge them from it because it will increase their misery in time to come If Dauid had moâ—â—â—rieued Adonitah with the rod rebukes when he was a child it is like that he might haue escaped the sinne
not iudgement but they that seeke the Lord vnderstand all Prou. 28. 5. things And likewise in the psalmes he declareth it to be a degree of good mens happines that the secret of the Lord is reuealed to Psal 25. 14. Vse them that feare him his couenant to giue them vnderstanding Instruction for euery man with all heedfulnesse to take heed that they finke not into so greate a sinne as scornefulnes is that will drawe downe so grieuous a plague as scornefulnesse doeth Though no hurt seemeth to come by it but benefite rather If the outward state of many scorners be respected yet nothing but mischiefe misery insueth vpon it if the state of their soules be considered they all lose all their labour and returne frustrate disappointed when other of meaner place and naturall partes haue happy prosperous successe they are reiected of the Lord as contemptible persons and abiects when others whome they despise are graced with his presence countenaÌ„ce they are shut out of dores excluded from all spiritual coÌ„modities when others whom they maligne are let into Gods treasurie and stored with all heauenly riches They therfore that are tending towards it let them stay themselues before they go too far they that are come to the gate thereof let them beware how they enter in they that are already in the house yet let them returne back againe and not sitte downe in the chaire for then their case is desperate And this is not one lie to admonish men that they become not scorners but that also they satisfie not themselues with euery slight and superficiall seeking of wisedome It is not ynough to seeke for the worst men we see may do that but to seeke so as we may finde which none can doe but they that are good and godly A greater blessing God giueth to none in this world than to make his ordinances forcible to them for wisedome and comfort and a greater iudgement is not executed vpon any before their going to hell than the withholding from them grace vnderstanding No sicknesse no paine no pouerty no disgrace no imprisonment no banishment no losse of limmes or life is so dangerous and hurtfull as this is Though the eies should bee plucked out of the heade yet if there be sight within the mind there can bee no extremity of darknes and though the hearte were plucked out of the body yet if religion abide in the soule the happinesse remaineth but then is the state of men wofull when there internall shape is changed and they are transformed into dumbe idolls when it may be saide of them as it was of the heathen Gods they haue eies see not they haue eares heare not one degree beyond the images they haue hearts and perceiue not But knowledge c Vnderstanding is neither impossible nor Dâ—t 2. difficult to come by when men haue discretion If any be so wise as to discerne their neede of knowledge and vnfainedly to desire and labour for it though their learning be not great nor their capassity deepe yet they shall obtaine it in seeking and bee made more wise by hauing of it Else why is the scripture commended for her largesse and bounty to all sorts of people that haue skill to be vpright without dissunulation It giueth vnto the simple sharpnesse Prou. 1. 4. 5. of wit and to the child knowledge and discretion And a wise man shall heare and increase in learning and a man of vnderstanding shall attaine vnto wise counsels First in regard of holy prudence here spoken of it is said that Reasons 1 Eccl. 2 14. the wise mans eies are in his head though the fool walke in darknes Albeit others that are blind see not how needfull and precious knowledge is yet all that haue vse of their eies though some be much quicker fighted then others see that they are miserable without it and happy and blessed by it and therfore they price it as a thing of greate value and therefore they seeke it as a thing most necessary for them Now they which are so wel affected towards Prou 8 17. wisdome are better affected of wisdome who professeth to loue them that loue her and they which seeke her yearely shal finde her Secondly they vnderstand where sauing knowledge is to be found and know that it is a gift supernaturall and heauenlie and therefore looke not for it from themselues nor at the hands of any creatures not by any carnall or fleshly deuises but repair to the fountaine from whence it floweth Thirdly they discerne what meanes are to be vsed for the finding of it and them they exercise both seasonably and earnestly and constantly that in faith and humility Yet let vs not bee taken as though we affirmed that they haue defects in theire iudgements or earnestnes or constancy or faith or humility were voide of this holy discretion and vncapable of knowledge But this we say that according as these graces are more pleÌ„tiful in thy man so he is more prudent shal more multiplie his knowledge and as they are most scarce so is he lesse prudent shall gette lesse knowledge and he that is wholly without them is wholly imprudent and standing in that case vnlikely to come by any knowledge that is spirituall Confutation of them that lay all the blame of their ignorance vpon the darknes of the Scriptures no part thereof vpon theyr Vse 1 owne dark hearts which are couered as the Apostle saith with a vaile The word of God is a shining light and so the holy ghost calleth it and therefore if they see nothing in it eyther it is because 2. Pet. 1. 19. they haue no eies or because their eies haue no sight or because that Satan hath blind folded them They say that the Scriptures are obscure and hard but God knoweth that their harts are prophane and hard that the doctrine of truth cannot pearce them If the word be as a sealed book vnto them their owne sinnes haue caused it to bee clasped from them as beeing both vnworthy of and altogether vnfitte for such holy mysteries Consolation to them whome God hath graciously illuminated with the sanctified knowledge of his holy will they stand not in the rancke of scorners to whome wisdome is denied but their place is among the godly prudent to whome knowledge is easie It is grace that hath opened the dore of their harts and made a passage for the word to enter otherwise it would neuer haue bene there And the same mercy and blessing let all that truelie desire it aswell looke for as labour for without discouragement He that hath the disposing of this heauenly iewell doth tell vs that wee shall obtaine it without any greate difficulty And we seeke a thing which is not lost by meanes whereof our successe might bee doubtfull but that which is in a readinesse for vs and helde out to vs and presently
know by experience Confutation of them that thinke it a worke of wisedom to set a faire colour on a foule cause and cunningly to contriue their plots to circumuent the simple Whatsoeuer the world deems of such courses it is certayn that the Lord coÌ„demneth them though men iudge that the persons are prudent and their deuices very politick yet God saith that being suttle they are fooles and all their crafty practises nothing else but foolishnesse and deceit Neither Ier 4 22. doth Ieremie giue any better testimony of them when he saith They are foolish children and haue none vnderstanding they are wise to doe euill but to doe well they haue no knowledge It cannot be that the Spirit of God which is omniscious should mistake any thing or being perfectly righteous should cal men by wrong names and therefore sithence he stileth these which were so skilfull in harme doing by the name of foolish men do they not bewray their ignorance or falshood which contrary to his testimony doe giue vnto them the title of wise men What though they see that which others perceiue not yet if they haue not vnderstanding to make good vse of it it were safer for them not to discerne it Js it not hurtfull for a desperate man to finde a knise ready to cut his owne throate or to espy a well wherein he may drowne himselfe And such is al the wit cunning of crafty persons Verse 9. Sinne maketh fooles to agree but among the righteous that which is acceptable maketh agreement ONe wicked man loueth an other for his sinnes sake and is the more willing and desirous of his company for his lewd conditions The word which we translate making to agree doth signifie to doe the part of an interpretour betweene men of different languages by whose meanes they mutually vnderstand each others words and of an ambassador between princes sent either for the making of a league or for the confirmation of loue betweene them the messengers which Baradoch Baladan the king of Babel sent to Ezechian are so called 2 Chron 32. 31. But among the righteous that which is acceptable c. The meaning is that goodnes eueÌ„ such as is approoued of God and pleasing to good men doth vnite the minds of those which are godly maketh them louing and kinde euery one to other Likenesse of maners is a forcible meanes to link mens affections Doct. together It is a thing common in the nature of all men and almost of al other liuing creatures for like to desire the like The Scriptures testifie it our owne hearts feele it and generall experience maketh it manifest Before that men are conuerted to God that may iustly bee charged vpon them which saint Paul speaketh to the Romanes that not onelie they commit such things as are worthy of Rom. 1 3â— eternall death but also fauour them that doe them But after that they are effectually called they may truely say with the Prophet I am a companion of them that feare thee and keep thy precepts Examples are pregnant and plentiful on both sides such as wilfully Psal 119 63. confirme the point Who remembreth not what was the cause of the reconciliation betweene Herod and Pilate who were before at variance And of the agreemeÌ„t of the Herodians with the Pharises which were of contrary factions Was it not the violence practises against Iesus Christ And the prophet maketh mention in a praier of the confederacy against God and his church by all or the most part of the idolatrous nations which were nere vnto Israell They haue taken craftie counsell saith hee against thy people Psa â—3 3 4. c and haue consulted against thy secret ones They haue said Come and let vs cut them off from being a nation and let the name of Israell be no more in remembrance For they haue consulted together in heart and made a league against thee The tabernacle of Edom and the Ishmalites Moab and the Agarims Geball and Ammon and Amalech the Philistins with the inhabitants of Tyrus Ashur is also ioined with theÌ„ they are in arme to the childreÌ„ of Lot Were all these nations neuer at any difference among theÌ„selues was there such innocency in them as that none would offer wroÌ„g to others or such meeknes and patience that euery man would beare it at the hands of others There was nothing lesse for all may reade that Ashur was violent and Tyrus prowde and Moab insolent and none of the rest but ignorant and vnrighteous And then all may know that discord is where humilitie is not and when knowledge and equity fail contentions and strife abound but it falleth out with them as with greihounds that goe together by the eares for a bone the sight of a poore hare will parte them and make them with one accord to persue her On the contrary side the hearts of the godly are strongly ioyned together by the graces which they see each in others and the good seruices which both parts performe to the Lord and his people Hereby came Ionathans soule to be so neerely knit vnto Dauid and Dauid so constantly to cleaue vnto Ionathan hereby was Ruth so firmely vnited to Naomi and Boaz to Ruth for the bonds of alliance affinity and marriage were not of such force with them as the piety and faithfulnes that was in them Jsaiah speaketh of two aduersary nations beeing alwaies at deadly fend one with an other and both of them mortall foes of God and the church that they should bee reconciled together and to God and to the church by their conuersion to Iesus Christ Jn that daie saith he shall there be a path from Egipt to Ashur and Ashur shall come into Egipt and Egipt into Ashur so the Egiptians shall worship with Ashur In that daie shall Israell be the third with Egipt and Ashur euen a blessing in the midst of the land for the Lord of hoastes shall blesse it saying Blessed bee my people Egipt and Ashur the worke of mine hands and Israel mine inheritance First the wicked of the same disposition haue a neer vnion one with an other as contrariwise the godly haue among themselues They are subiects of one prince souldiers of one captaine seruants of one master children of one father members of one body hauing the same soule and spirit to giue life and motion to him Secondly both the wicked and the godly are sociable to theÌ„ of theire owne sort and much affected with the companie of those which approoue of their waies and bee ready to ioyn with them in the exercises which delight them DruÌ„kards caÌ„not well rellish their ale or wine when they sit at it alone as chapmen without custome so are gamesters without coÌ„pany the presence coÌ„munication of filthy persons doth much recreate the persoÌ„s that are filthy and theeues doe thinke it a very great benefit to get companions with them in their theft And therefore in the first chapter
are there perswasions and reasons to that purpose declared Come with vs say they we will lay â—ait for bloud and lie priuilie Prou. 1. 11. 13 14. for the innocent without danger we shall finde all precious riches and fill our houses with spoile thou shalt put in thy lot among vs we will all haue one purse And the fellowship of faithfull Christians in fasting and prayer in participation of the word and Sacraments and in all holy exercises of religion doth asmuch refresh the hearts of them that addict themselues to the seruices of God and vnfainedly seeke eternall saluation They gladly come together they willingly stay together they coÌ„fortably conuerse together as it is sayd in the Acts of the Apostles that they coÌ„tinued Acts 2. 46. daylie with one accord in the temple breaking bread at home did eate their meate togither with gladnesse and singlenesse of heart Confutation of them that giue the Papists so high a commendation for vnity which deserue so deepe a condemnation for conspiracy Vse 1 They loue one an other most dearely but it is because one knoweth an other to hate religion Christians and Prince and country most deadly idolatry and superstition and treachery and treasons are the foundations of their amity and kindnes Instruction to try what vprightnes is in our heartes by our loue or righteous men for righteousnesse sake Whosoeuer doth trulie detest iniquitie will louingly imbrace the company of them that be enemies vnto it and all that soundly sette their affections on goodnesse will estrange themselues from them that walke in wickednesse Dauid built his comfort vpon the firmnes of this groundworke when he said for the assurance of his fidelity towards God that all his delight was in the saints that were in Psal 16. 3. the earth and in the excellent And when he appealed to the lords owne testimony of his holy zeale saying Doe not I hate them O Lord that hate thee and do not I earnestly contend with those that Psal 139. 21. 22. rise vp against thee I hate them with an vnfained hatred as they were mine vtter enemies Consolation to them whome no vngodly man can fancy but euery one maligneth and speaketh euill of and setteth himselfe against What maketh this enmity and opposition but folly and malice on the one side and saithfulnes and well doing on the other It prooueth that themselues are too spirituall for fleshly fooles to fauour and their wayes too righteous for sinfull men to like of If they were of the world they should finde more friendship at worldly mens hands if they would runne to the same excesse of riot and sinne with the wicked they should be lesse traduced by wicked mens tongues In regard whereof on the contrary side it is not a credit but a blemish not for comfort but for terror to be magnified and much made of among them of whom God and his best seruants are despised and lewde men of worse behauiour are most countenanced Verse 10. The heart knoweth the bitternesse of his soule and a stranger shall not meddle with his ioie THe heart of a man that part of him which is the fountayne of life and seate of affections knoweth the bitternesse of his soule feeleth inward anguish and hath experience of pearcing sorrowes the meaning is that the feares and heart griefe of them that haue a troubled conscience are more felt of themselues than known to others And a stranger any other besides himselfe shall not meddle with his ioye cannot discerne how great his comfort 1. Pet. 1. 8. is being the same that Saint Peter calleth an vnspeakable ioye No griefe is so great as that which lyeth vpon an afflicted conscience Doct. 1 It is not only bitter but bitternesse it selfe more vnpleasant than gall or wormwood it is an vnknown burden and grieuously crusheth euery one which lyeth vnder it And therefore it is said that the spirit of a man will sustaine his infirmitie but a Prou. 18. 14. wounded spirit vvho can beare The mind of a man may beare out with patience the paines and diseases of the body or any outward crosses but what strength besides the power of Gods holy spirit is able to make a man without fainting or shrinking to endure the torment of a bitter afflicted soule No health no pleasures no comforts of this life can cheare it vp no might can enable any to stand firme and sure vnder such an intolerable waight Dauid compareth the horror of it not to stripes on the body or breaches on the skinne or wounds in the flesh but to the very breaking of the bones as he saith Make mee heare ioie and gladnesse Psal 51. 8. that the bones which thou hast broken may reioice First the sight of sinne is very hideous for a wakened conscience Reasons 1 to behold and that doth therefore pierce the heart with miserable pangues and terrors And hereupon was Dauid mooued with such importunity to sue for mercy at Gods hands that the booke might be crossed and all his iniquities pardoned because saith he my sinne is euer before me The memory and guiltines of Psal 51. 3 it pursued him euery where continually by night and by day abroad and at home in bed and at boord no time could free him from it no place could ridde him of it no power could preuayle against it Secondly the apprehension of Gods displeasure of all things is most terrible and fearfull and that is it which doth so much dismay the wounded consciences Iob had afflictions vpon afflictions and losses vpon losses losse of sheepe and Oxen losse of Asses and Cammels losse of seruants and children losse of foundnesse and good estate of his owne body and yet for all these his heart was not troubled vntill God seemed to be offended and then he was presently much perplexed The Prophets knew well that rebukes were wholsome and chasticements necessary and yet they pray earnestly that the Lord would not rebuke them in wrath nor correct them in anger but only chastise them in iudgement least they should be brought to nothing Psal 6 1. Ier. 10. 24. Our Sauiour Christ himselfe could easily endure both paines and pouerty and hunger and thirst and contempt and reproche and all other crosses from his youth vpward but when our transgressions brought vpon him Gods indignation when for the sins of his people he was to sustaine the wrath of his father then though he was most perfectly patient yet he could no longer forbeare to bemone his importable burden that lay vpon him My soule saith he is heauie euen vnto the death then he praieth Father if it be possible let this cup passe from me then in a bitter agony he falleth a sweating and that of drops of bloud and lastly after all this at the finishing of his passion and the perfecting of our redemption he sendeth vp a patheticall complaint to his father My God my God why hast thou forsaken me
how to be sanctified and after what manner the other commandements are to be obserued their ministery is not of credit ynough to be regarded but if false Prophets tell them that the Sabbath is abrogated and all the old testament abolished or broach any other pestilent points for a licentious course of life they are presently esteemed worthy and comfortable teachers And so Jusuiâ—es and Seminaries intising them to idolatry and disloyalty yea some of them many times to shamefull impurity are deuout and reuerend fathers And so stage-players and minstrels are teachers of good lessons and more edifie with their interludes and songs thaÌ„ the ministers doe with their sermons and preaching We wil not speake here of vncharitable persons which are prompt and ready to traffique with any that carrieth a pack of malitious reports against such as vnfainedly feare God those we shall deale with when we come to the seuenteenth chapter v. 4. where it is set as a note of the wicked to giue heede to false lippes and that a lyar harkneth to the naughtie tongue Instruction to shew our wisedome according to the direction here giuen vnto vs not to set a foot forward to follow any mans perswasion before it appeare vnto vs to be sound warrantable The Holy Ghost is frequent in exhorting vs to this heedfulnes 1. Thess 5 21. Trie all things saith S. Paul and keepe that vvhich is good Beleeue not euery spirit saith S. John but try the spirits whether they are of 1 Iohn 4. 1. God for manie false Prophets are gone out into the world VVe are not willing to be blindfolded at our meat nor to eate our supper without a light especially in strange places where we neither know well the fidelity of our host nor what dishes are set before vs and shall we be more prouident for the outward man than the inward Shall we keepe out of our bodies whatsoeuer is not wholsome and sauory and receiue into our soules such foode as will poyson vs But is it not contrary to charity to fift mens words and not to Ob. rest vpon the trueth and faithfulnes of their testimony Ans There is nothing contrarie to charity that is agreeable to Ans wisedome and no wrong is done to man by obeying the counsel and precept of God Sithence therefore he doth command it as a duty and commend it as a vertue for men to be circumspect in hearing who shall lay it to their charge as a fault VVhat iniury was done to Paul by the prudent Bereans which searched the Scriptures dailie whether those things were so as he taught VVe vse to tell siluer and to waigh gold and yet preiudge not them at whose hands we receiue them Jf the things which they speake to vs be true they shall be the more iustified and approoued after that they haue bin tried if otherwise themselues may by the discouery of their errour be better informed and others the lesse indangered by them Vers 16. A wise man feareth and departeth from euill but a foole rageth and is carelesse A Wise man he that is religious and truly godly when hee is rebuked or heareth Gods threatnings or beholdeth Gods iudgements or foreseeth plagues to come by the present view sight of sinne feareth his heart trembleth both in respect of Gods displeasure and the mischiefe like to follow and departeth from euill both purgeth his heart by humiliation and redresseth his way by reformation But the foole rageth and is carelesse a sinfull person scorneth when he is reproued and presumeth of impunity and freedom from all perils They which are in greatest safety are farthest from carnall Doct. security The godly haue not so many sinnes as the wicked and yet they feele them more and feare them more and flee from them faster And the wicked haue not more valour then the godly nor so much freedome from punishments and yet goe beyond them in audaciousnes and fleshly confidence VVhen Dauid was dealt with by Nathan he confessed his falt Psal 51. he craued pardon he set his heart to seeke helpe from heauen against his sinne but when Achab was spoken to by Micaiah he 1. Kings 22. persecuted the Prophet he proceeded in his purpose he promised himselfe a safe returne from his voyage And Amaziah also scorned and threatned the messenger that was sent to him from God 2. Chron. 25. 16. Iosiah hearing the law of the Lord read by 2 Chro. 34. 19 Saphan in regard of the threates therein contained did rent his cloaths in griefe and feare but Iehoiakim hearing the words of God read by Baruch in regard of the curses there denounced did Ier. 36 23. teare the booke and burne it in wrath and fury First the one sort haue faith seeing God in his word waies Reasons 1 and therefore tremble at his rebukes and follow his direction and the other are full of infidelity looking onely with a carnall eie and therfore despise his threatnings and contemne his counsels Secondly the one sort are of an humble spirit and that alwaies maketh the heart tender and tractable and the other of an high minâ— and that maketh it hard and obstinate Thirdly the one sort are prouident for themselues and therefore do heedfully preuent all perils that may befall them and the other negligent of their owne safety and therfore shun no mischiefe before they feele it And so he saith in another Chapter A prudent man seeth the plague and hideth himselfe but the foolish go Prou. 22 3. on still and are punished Consolation to them that attaine to this holy feare though they Vse 1 could not keepe themselues withouâ— fault that dare not persist still in their sins though they were too ventrous to fall into them at all It was their great folly to defile their soules by committing of them but it is their excellent wisedome to purge themselues by humiliation for them And albeit they had cause of feare and sorrow in respect of the daunger that insueth vpon the practise of euill yet they haue reason to take courage and comfort in regard of the pardon that followeth after the being of euill Confutation of them that take security for magnanimity and want of feare for greatnesse of faith they count it vnmanly to haue dread and a strong trust in God to doubt of no perills But be it knowne vnto them that Dauid was nothing their inferior in valiantnesse of heart and yet his heart was tender and fearfull of sinne It is to be obserued continually that none are so bold in wicked attempts as they which are most base minded Who are so ventrous to oppose themselues against God impiously to defraude him of his glory as they whose courage will not serue them to incounter with their equall in a iust cause for mainteynance of their own right Who are so fierce and violent like Lyons to oppresse their inferiours as they which are as submisse as spaniels to fawne
greatest countenance in the world And for that cause Saint Iawes so sharply reprooueth the partiality which is vsed in preferring the gold rings and gay garments of the rich with the disgrace and contempt of the poore Hath not God saith the Apostle chosen the poore of this world that Iaâ— 2 5. they should be rich in faith and heires of the kingdom which he promised to them that loue him But ye haue despised the poore c. Though a Parent himselfe will sometimes giue correction to his dearest children yet he will no take it well that euery seruant and kittchin boy should therefore laugh at them or thinke the more basely of them Thirdly the contempt and reproach which is offered to the people seruaÌ„ts of God in their calamities the Lord doth take as offered to himselfe therefore it is saied that He which mocketh 〈◊〉 1â— 5. the poore reprocheth him that made him he that reioyceth at his aduersitie shall not be vnpunished The vses see in the eleuenth chapter and 12 ver inferred vpon these words He that despiseth his mighbor is destitute of wisedom But he c. He taketh a good way for his owne happines that Doct. 2 is pittiful to other men in their miseries The point hath been handled in the eleuenth chapter ver 17. where it is said that he which is merciful rewardeth his own soule Vers 22. Do they not erre that imagine euill but to them that thinke on good things shall be mercie and truth THe question is not mooued heere in waie of doubting as though it were vncertain whether they that study to do euil should speed euil or not but of assurance that they shal certeinly fail of their hope expectation And therfore the interrogation is put for a coÌ„fident asseueration of that which is affirmed that neuer any wicked maÌ„ could obtain his hope to his sul contentmeÌ„t in has sinful deuises Either he commeth too short of that which he concludeth to do or misseth of that happines which he looked for in his exploits or falleth into those troubles which he neuer stood in fear of But to theÌ„ that think on good things which set their minds to meditate of performing good seruices to God and his people in the best manner to them shall bee mercie and truth the mercie of God shall be manifested by the multitude of his blessings vpon them and his truth declared by fulfilling of his promises to them No men are so much defeated of their purposes as they which most apply their harts to mischiefe Doct 2 They looke for the best successe and meete with the worste they hope to finde greate happines in their enterprices and are miserably vexed with great repulses The Lord seeth all their daÌ„gerous plotting how they are continually vndermining the scate of his seruants and therfore by a watchful prouidence doth couÌ„termine their practises Jt hath beene already shewed in the 12 chapter that deceit commeth to the hearts of them that imagine Prou. 12. 20. euill and there this matter hath beene more largely prosecuted Verse 23. In all labour theâ—e is aboundance but the talke of the lips onelie bringeth want IN all labour in euery honest vocation wherein a man shall diligently and faithfully imploy himselfe there is abundance a competent measure of prouision to be found for his owne maintenance and a surplussage to bestowe on other good vses But the talke of the lâ—ppes onelie bare and vaine words when a man will labour with his tongue and let the rest of his members bee idle when the mouth shall bee ready to discourse of his busines but the hands be negligent to perform it when words alone shall be vsed in steed of workes that bringeth onelie want filleth him with neede and pouerty No mans thriuing consisteth so much in the gainefulnes of his Doct. trade as in his faithfulnesse and diligence in it Let the fuÌ„ction be neuer so commodious and profitable yet it will yeeld little benefit to them that are remisse and slothfull therein and let the worke be neuer so meane and little sette by yet it will requite their trauels with sufficiency that apply themselues constantly to be industrious in it Many rich marchants fall and growe to be bankerupts and many poore seruants rise nd grow to be wealthy When it is said Blessed is euerie one that feareth the Lord walketh in his waies In eating the labours of thine hands thou shalt bee blessed and it shall be well with thee There is not a limitation Psal 228. i 2. that if they haue good liuings or great stocks or gainefull trades and occupations they shall be so happy and not otherwise for that were to restraine the largenes of Gods liberality and al sufficiency and make him a respecter of persons in his promises and mercies The blessing of God is that which maketh rich and it is not appropriated to such sciences as men like best of and hope to Reasons 1 get most by but belongeth to euery one that is faithfull in anie honest calling Secondly they that painefully and conscionably imploy themselues in any vocation how base contemptible soeuer it seeme to be are in the Lords worke and him they serue as the Apostle speaketh euen of bondmen and is it possible that his workmen shall worke without wages or sufficient allowance Hee reprooueth those men which neglect to giue to the hireling his recompence for his trauell or faile in due time to discharge it and shall we thinke then that hee will be carelesse of his owne seruants himselfe Jt appeareth by the parable that many receiue Mat. 20. much more at his handes than eyther hee promiseth or they looke for but none hath lesse wages from him than his worke commeth to Incouragement to those of lowe places to labour cheerfully in Vse 1 their seuerall seruices sithence they haue Gods word for their security that they shall not be vnprouided of so much as is expedient for them Jf he say once that in all labour there shall be aboundance they shall neuer haue cause to contradict him and say wee labour hard faithfully and yet liue in penury Reproof of them which in the decay of their state extremities where into they fall exclaime vpon their occupations but neuer recount their sluggishnes in them there is no good to be done they say in their trade but they consider not what euil their idlenes hath done to their trade Are there none others that dealing in the same trades which they so much coÌ„plaine of do yet thriue in the same If they doe it appeareth plainelie that their want groweth rather from their owne vnthristines for want of managing their affaires in due maner than from the calling whereby good husbands doe well prouide for themselues and their housholds Terror for iesters and stage players and others of like lewde and sinfull demeanoure whose whole worke consisteth in talking and talking vainelie and talking
will deliuer them There it was obserued and here it is confirmed that wicked men mixe their cruelty with craft and falshood For they lie in vvait for bloud they are deceitfull and forge lies And that a good man will haue a good word ready to helpe them that are oppressed For the mouth of the righteous vvill deliuer them and a faithfull vvitnesse will deliuer soules Vers 26. In the feare of the Lorde there is assurance of strength and he vvill be a refuge for his children IN the feare of the Lord in soundnes of religion and true godlinesse there is assurance of strength certainty of defence both for soule and body And he will be a refuge for his children This is added to the former clause as a reason for confirmation of it Godly men must needs be in good safety because they be Gods children whom he in Christ hath begotten to himselfe by the immortall seed of the world and he doth perpetually protect all his sonnes and daughters No men are in so good safety as they which are religious and Doct. godly See chapter the ninth verse the first doctrine the third concerning the pillars which wisedome hath hewen out for their preseruation which come to her banquet Verse 27. The feare of the Lord is a welspring of life to auoide the snares of death AS religion was commended in the former verse to be forcible for the defence of them that imbrace it so in this it is declared to be comfortable to them and profitable as appeareth by the similitude of a welspring whereof there was great vse in those hot countries for the refreshing of men cattell that were thirsty and the moystning of the earth to make it the more fruitfull And therefore it was giuen for a principall prayse to the land of Canaan that it was a good Land in the which were riuers Deut 8 â— of water and fountaines c. And Aâ—hsah the daughter of Caleb made a request to her Father to giue her a blessing that is to doe her a speciall fauour which was that as hee had bestowed vppon her a drie coast a barren fielde so hee vvoulde also giue her springes of vvater a more fertile Ioshu 15. 19. peece of ground which hee accordingly yeelded vnto her And it is called a Welspring of life both for the constant fulnesse of it as neuer fayling as also in respecte of the gratious effects thereof because that blessednesse in this life and eternall life in the world to come doth abundantly proceed from it To auoid the snares of death that is it both giueth men instructions and worketh in them a care to flye from sinne whereby they would be otherwise intangled to destruction The same words are in the thirteenth chapter v. 14. Where they haue beene already expounded Verse 28. In the multitude of the people is the honour of a king through want of people commeth the destruction of the prince IN the multitude of the people when the number of the subiects are increased prosper it is both for the glory safety of the prince And through want of people when they are few feeble cometh the destruction of the Prince he is exposed to perrils as waÌ„ting power to defend his state territories and to contempt also contrary to the honour before mencioned That which is good for the state of the common wealth is best Doct. for the prince That it is a benefite and blessing for a nation to abound with a multitude of people it appeareth by many testimonies of scripture especially by that prayer which Moses maketh for Israel in the book of Deuteronomy saying The Lord your God hath multiplied you and hehold ye are this day as the starres of heauen in number The Lord God of your fathers make you a thousand times so manie Deut. 1. â—0 mo as yee are and blesse you as he hath promised you Now in this our text we see that it is honourable and necessary for the ruler to haue his dominions well peopled Jt was one of the ornaments wherewith the Lord adorned Salomons gouernment that his kingdome was filled with people and plenty For so it is saied that Iudah and Israell were manie as the sand of the sea in number eating drinking and making merrie And it was one of the 1 Kings 4. 20. greatest blessings wherewith the faithfulnes and obedience of Iehoshaphat was rewarded that there was such an increase of men vnder him that he could chuse out eleuen hundreth threescoure thousand of the most valiant of them to bee trained souldiers 2. Chro 17. 14. in a readinesse and that without any difficulty or inconuenience to the country And who knoweth not that the Scriptures do celebrate and sette forth the glory of Christ his kingdome by the innumerable company of the beleeuers that are shall bee subiect vnto him First the increase and prosperous estate of the people doth witnesse Reasons the clemency and iustice and wisedome of the ruler in his gouernment as the welfare of the sheepe doth iustifie the skill care of the sheepeheard We may remember how Iacob doeth approoue his faithfulnes to Laban Thou knowest what seruice I haue done thee and in what taking thy cattell hath been vnder me For the little that thou hadst before I came is increased into a multitude Ge. 30. 29. 30 and the Lord hath blessed thee by my comming And contrary one of the kings of Judah at the time of the captiuity was vpbraided with this that comming to the crowne hee found so many subiects and now through his fault the land was so spoiled of the inhabitants Where saith the Lord to him is the flock that Ier. 13. 20. was giuen thee euen the flock of thy beauty meaning these people whose multitude should haue beene for his honour Secondlie though as the prophet saith a king bee not saued by an army yet by Gods blessing the increase of men and number of warriers is made a strength to the king and kingdome without which Nauies and Holdes and Artillery or any kind of munition wil be to no purpose Thirdly they serue for his profite that his treasury maye bee filled and his reuenewes increased and his state maintained and all publique charges the better defraied by the laboure and industrie of many For certain it is that the more handes are working the more wealth is gotten and equall it is that the wealthier the land groweth the larger shoulde bee the princes portion This may be a motiue to put princes and greate potentates Vse 1 in minde not onelie themselues to exercise lenity and mildnesse towards theire subiects but likewise as good pastors to preserue their people from the cruelty and violence of others For if they suffer foxes and wolues and wild beastes and woory-sheepes to make hauock of their flockes at their pleasure it cannot bee but that a diuination of them will follow vpon it and hurte