our beds and the feeblest cripple may make as good speed as the swiftest footeman onely let vs not make our hearts lame or our waies vnpasseable by infidelitie vaine confidence or euill conuersation with guiltines of conscience Faith and faithfull behauiour put agilitie into the soule and make passage for it vnto Gods presence without interruption This serueth also to reproue their follie and to conuince them of vnrighteousnes which dare not commit themselues to the name of the Lord for their succour lest it should be battered and beaten downe vpon their heads and therefore flie to such fortresses as are founded meerely vpon their owne fancies How many doe make the flesh their arme for things concerning their bodies and this present life as is the custome of worldlings And how many doe trust in lying vanities as idols the helpe of the dead and praiers to be made for them when themselues are dead in the behalfe of their soules in the life to come as is the practise of papists See this point and other materiall vses thereof in the ninth chapter first verse and third doctrine Verse 11. The substance of the rich man is as it were his strong citie and as a high wall in his imagination IN the former sentence was declared wherein the godly seeke for safetie and finde it and that is in the name of the Lord and in this wherein the wicked especially being wealthy presume of defence but faile of it and that is in their goods and possessions For they seeme a strong citie which no dangers can vanquish and an high wall that no miserie can scale and climbe ouer but all is in their owne imagination and nothing in truth for they are weake and lowe and vtterly void of power against any kind of calamities See chap. 10. 15. Verse 12. Before destruction the heart of a man is haughtie and before glorie goeth lowlinesse BEfore destruction before some grieuous calamitie whereby a man is as it were broken in peeces as the word importeth with mserie sorrow or shame the heart is haughtie the minde is puft vp with selfe-liking and so groweth secure and careles and before glorie goeth lowlines when a man is humble in his owne eyes and thinketh basely of himselfe and reuerently of others and submitteth himselfe to Gods hand to beare willingly whatsoeuer he shall impose vpon him he is in the way to true honour if he be not aduanced to preferment yet he shall be refreshed with comfort and inriched with graces See chap. 11. 2. and 16. v. 18. 19. Verse 13. He that answereth a matter before he hath heard it it is a follie and a shame to him TO make answere or replie to a speech or at all to speake of any matter before a man hath throughly heard and fullie informed himselfe therein is a rash and indiscreete part and the euill consequents thereof cannot but redound much to his discredit ¶ They that are too forward and hastie in speaking are apt to Doct. fall into absurdities when they speake Festus shewed himselfe scarce sober and in his right minde Act. 26. 24. when he interrupted Paul so rudely in that his diuine oration and charged him to be beside himselfe And it is noted as one of the faults wherewith Dauid was blemished that vpon Ziba ◠Sam. 16. 4. his bare accusation he passed away Mephibosheths maintenance from him before Mephibosheth was brought to his answere But the iustice and wisedome of our Lord Iesus Christ is praised by way of prophecie for a contrarie course in his proceedings For so much doth Esay testifie when he saith that the spirit of the Lord shall rest vpon him the spirit of wisedome and vnderstanding the spirit of counsell and strongth the spirit of knowledge and of the feare of the Lord and shall make him prudent in the feare of the Lord for he shall not iudge after the sight of his eyes that is by superficiall and slight shewes neither reproue by hearing of his eares that is by heare-say and flying reports but with righteousnes shall he iudge the poore First he that will deale wisely must worke by knowledge Reasons 1 and certaintie which can neuer be attained vnto by meere coniectures because falsehood at the first glance seemeth to carrie the colour of truth but by manifest information and proofe whereby the equitie of euery cause is to be made apparant and euident Secondly they that are giuen to be suddaine with their lips before that matters be duely ripened to their eares doe many times suddainely more hurt to themselues and others then afterwards they can well heale againe with their most mature deliberation It is not so easie to recouer the credit of wisedome truth and equitie as to incurre the censure of follie falsehood and iniquitie Neither can we so soone retract mens mindes from an hard opinion of those persons or causes which we vniustly depraue as we can iniuriously induce them to an euill perswasion thereof Reproofe of diuers that haue nimble and light tongues and Vse can readily say whatsoeuer commeth into their minde which doe greatly delight to babble and reason though that which they pronounce be vaine and friuolous yea diuers times erronious vngodly and wicked And yet are so prest and readie to speake that they cannot suffer an other to end his tale yea hardly to beginne it who notwithstanding expect applause and commendation for their great wisedome and iudgement But if these be wise then Salomon was very sillie in condemning their course and if Salomon were indued with knowledge and vnderstanding these may worthily be reputed fooles without iudgement And to passe by them that take aduantage at a clause of a saying and apprehend not the sentence or stumble at words not regarding the meaning as the malicious cauillers did which put no difference betweene the temple of Christ his bodie and the temple of stone they are hereby controlled 2. Pet. 2. 12. and that sharpely which speake euill as Peter saith of the things which they know not and so much more they which not onely speake euill but passe a sentence of condemnation which are not onely headie to condemne but also hastie to inflict punishment vpon their innocent vnderlings So dealt Pashur Ier. 20. Act. 23. with Ieremie and Ananias with Paul but so would not Iob deale with his people though of his owne familie though bondmen Iob. 31. 13. though handmaides though neuer so meane and abiect hearing they should haue and iustice they should finde if their cause proued good their intreatie should not be bad Instruction to follow the precept of Saint Iames who admonisheth euery man to be swift to heare and slowe to speake He that is most talkatiue and readie to obiect is alwaies least attentiue and negligent to learne and he that is most silent Iob. 32. vntill it be time to speake will like Elihu in the booke of Iob be best able to speake to the purpose when
A PLAINE AND FAMILIAR EXPOSITION Of the Eighteenth Nineteenth and Twentieth Chapters of the Prouerbs of SALOMON By IOHN DOD and ROBERT CLEAVER PSALME 34. VER 8. ¶ Taste yee and see how gracious the Lord is Blessed is the man that trusteth in him LONDON Printed for Roger Iackson and are to be sold at his Shop in Fleetestreete neere the Conduit 1610. To the Right Worshipfull our approued Christian friend Mistrisse ELIZABETH WALTER of Wimbleton Grace Mercie and Peace GOod Mistresse WALTER the plentifull fruites of your Christian loue towards vs and many others doe not onely binde vs to offer vp our Prayers and prayses to God for you in priuate but also to giue some more apparant testimonie of our vnfained thankefulnesse vnto your selfe as being a speciall instrument of our good and comfort Here therefore we present vnto you this small Treatise not doubting of your fauourable acceptance thereof when our former VVritings did onely passe by you you alwayes called them in and gaue them kind entertainement not onely in your House but in your heart and therefore these now that come vnder your owne Name and cast themselues vpon your fauour cannot bee vnwelcome If your successe in Reading bee answerable to our desire and purpose in writing you shall not loose your labour And thus with all thankefull remembrance of our duetie wee here commit you to the gracious protection of Almightie God beseeching him to make perfect that good worke which hee hath in great mercie begunne in you and aboundantly to recompence all your kindnesse and goodnesse to his Seruants in multiplying his comfort and blessings vpon you and yours for euer Your worships much bound and in the Lord to be commaunded IOHN DOD and RO. CLEAVER A Summarie of all the Doctrine collected out of the seuerall Verses of these three Chapters CHAP. 18. VERSE I. Doct. WHatsoeuer any man best loueth that he will with greatest dilligence and prouidence labour for Verse II. Doct. It is the roote of a sinfull man to bee possessed with selfe-liking and wilfulnesse in his owne wayes Verse VII Doct. Euill words are most pernicious to those that speake them Verse IX Doct. A sloathfull person standeth in the state of a spend-thrift Verse X. Doct. They liue in best safety that are most assured of Gods fauor Verse XIII Doct. They that are too forward and hasty in speaking are apt to fall into absurd lies when they speake Verse XIIII Doct. 1. No trouble or affliction is too heauie for a cheerefull hart to vndergoe Doct. 2. The horrour of a terrified conscience is an importable burthen Verse XV. Doct. 1. He that would be wise to saluation must apply both his heart and eares to Gods holy word Doct. 2. They that haue the best knowledge are the most willing to learne more Verse XVII Doct. A bad cause commonly hath the aduantage at the beginning and a good cause preuaileth in the end Verse XVIII Doct. Then a lot is lawfully vsed when it either procureth or preserueth peace and equity Verse XIX Doct. The more neerely men are knit together the more greeuous the breach is when iarres doe grow betweene them Verse XXII Doct. They onely speede well in mariage whom God maketh the match for in mercy Verse XXIII Doct. Affliction and a lowe estate is a meanes to bring men to lowly behauiour Verse XXIIII Doct. It is in vaine for him to expect constant kindnesse from others which is carelesse to performe duties to others CHAP. 19. VERSE I. Doct. THey that bee small and godly are in better case then such as be great and wicked Verse II. Doct. 1. An hart altogether ignorant is altogether corrupt sinful Doct. 2 Whatsoeuer is rashly done is ill done Verse III. Doct. 1. Euery mans hurt doth grow from his own sinne folly Doct. 2. Afflictions often make many wicked men the worse Verse IIII. Doct. Fleshly men loue onely themselues vnder pretence of friendship to others Verse V. Doct. 1. Howsoeuer false witnesses preuaile against others they shall be sure to speede ill themselues Doct. 2. No lier can liue in any good safety Verse VI. Doct. Many pretende much loyaltie to Princes and Potentates which beare little good will vnto them Verse VII Doct. Neither consanguinity nor familiarity will make a fleshly friend firme to him that is in misery Verse VIII Doct. 1. It is aprerogatiue peculiar to the wise and godly to be owners of their owne hearts Doct. 2. Euery godly wise man is a true friend to himselfe Verse X. Doct. 1. The liberty of delights and comfortable prosperity doth nothing belong to the wicked Doct. 2. All sinners are bondmen and euery good man is a Prince Doct. 3. Euill rulers neuer abuse their authority so much as when the godly fall into their hands Verse XI Doct. It maketh much for a mans credit to be gentle and peaceable Verse XII Doct. It is expedient for men to be good subiects euen for feare or hope of the Princes affections Verse XIII Doct. The most delectable commodities of this life turne many times to be very offensiue Verse XIIII Doct. 1. No man can possibly haue possessions of equall value with a good yoke-fellow Doct. 2. The more immediate any good gift of God is the more precious it is Doct. 3. The Lord hath a principall hand in all good mariages Verse XV. Doct. 1. Sloathfulnesse is a vice very hurtfull both to body soule and outward estate Doct. 2. Vnrighteous dealing bringeth that misery vpō mens heads which they are most afraid of Verse XVI Doct. So much conscience as any man maketh of obedience to Gods will so much assurance he hath of saluation and safety Verse XVII Doct. Whatsoeuer good is done to godly men afflicted is accepted of God as done to himselfe Verse XVIII Doct. 1. Correction of children ought not to be ouer-long deferred Doct. 2. They shew themselues vnmercifull Parents which exempt their children from due correction Verse XIX Doct. Correction is neither to be giuen in passion nor omitted remissely Verse XX. Doct. A godly man shall haue the greatest benefit of his piety and graces when he draweth neerest to his death Verse XXI Doct. Things come not to passe by mens purposes but by Gods appointment Ver. XXII Doct. 1. Vertue and well-doing is the best ornament that any man can be decked with Doct. 2. Pouerty is no disparagement to the godly nor any preferment to the wicked Verse XXIII Doct. 1. Euery good man liueth alwayes in safety of his life Doct. 2. Godlinesse procureth sufficient prouision for mens outward estates Doct. 3. Nothing that is hurtfull can befall any man that is godly Verse XXV Doct. Though obstinate persons be excluded yet they are not to be exempted from due punishment Verse XXVII Doct. Whosoeuer will proceede constantly in the wayes of God must take heede of seducers Verse XXVIII Doct. 1. A wicked person may easily be made a false witnesse Doct. 2. The greater delight any man taketh in
causeth heauie sleepe to fall and a deceitfull person shall be affamished THe dangerous effects of sluggishnes are here set downe and described whereof some are sinnes and heedfullie to be shunned and others are punishments thereof and greatly to be feared The first is immoderate and excessiue sleeping whereby mens callings and labours are neglected their time lost and their wits and sences dulled and this groweth partly from the abundance of humors by which the head is oppressed partlie from the want of cheerfulnes whereby the heart should be refreshed and therefore obserue that all sluggards are lumpish and like dead men sauing when they be about the practise or proiect of some thing vnlawfull This drowsinesse of theirs and disposition to sleepe they are charged with and challenged for in the sixt Chapter How long wilt thou sleepe ô sluggard when wilt thou arise out of Prou. 6. 9. thy sleepe c. The second is deceitfulnesse beeing inferred in the latter clause as that which insueth both vpon slothfulnes and sleepines For they that lose their time can neither get wealth well nor keepe that which others haue formerly gathered by their trauell Then must they needs fall into indigencie and want and beeing not able to sustaine the violence thereof for none are so impatient of pouertie as those who retchleslie throwe themselues into it they will liue by their wittes and shift for themselues by falshood and indirect courses The third which is the punishment of all the former is famine and miserable necessitie which their fraude and deceitfulnes doth double vpon them and not preuent or diminish Or if it fall out that some by wrongfull dealing are holpen in their state for a time yet it turneth to their greater hurt and deeper decay in time following or if they thriue euen to their liues end by their vniust and fraudulent practises yet they shall rue it in the worldes ende for the miseries and plagues that will come vpon them as Saint Iames doth testifie The sense therefore of the sentence is this Slothfulnes causeth Iam. 5. 1. men to be sleepie and deceitfull and hee that is deceitfull sleepie or slothful shall be affamished ¶ Slothfulnes is a vice verie hurtfull both to bodie soule and Doct. 1 outward estate Drowsines is noysome to the bodie and for healths sake to be auoyded Deceitfulnes is pernicious to the soule and for conscience sake to be abhorred and affamishment is the desolation of the state tending towardes the destruction of life and therefore is with due circumspection and prouidencie to be preuented The euils that slothfulnes bringeth See Chap. 12. Vers 24 ¶ Affamished c. Vnrighteous dealing bringeth that miserie Doct. 2 vpon mens heads which they are most afraid of What thing is so dreadfull grimme and horrible to all worldlie men as penurie and neede Gods wrath is not the diuell is not death is not damnation is not hell is not though all these in time will be for doe they not prouoke Gods anger and make themselues a prey to the diuell and cast themselues into the mouth of death damnation and hell it selfe to purchase profites and keepe of pouertie And yet mistaking their way the faster many would runne from it through the by-paths of craft and iniustice the more hast they make towards it till at last they be deuoured of it See Chapt. 10. Vers 4. 12. V. 27. Verse 16 He that keepeth the commandement keepeth his soule but hee that despiseth his wayes shall die HEe that keepeth the commandement which in the integritie and vprightnes of his heart obserueth the law of the Lord to walk in the same althogh he cannot fulfill it beaking it as little as he can thogh he cannot obey it so fully as he would is huÌ„bled for his faults wheÌ„ he seeth his sins traÌ„sgressions keepeth his soule himselfe a part being put for the whole he preserueth the life both of his soule and bodie from an vntimely death eternal destruction not by the merit of his obedience but by the mercie of God that rewardeth him for it But he that despiseth his wayes maketh no account how or after what sort hee doth liue nor hath care to be directed by the prescript rule of the holie word of God shall die shall certainely perish and be destroyed for euer at the last though peraduenture he be spared for a season Thus standeth the opposition Hee that keepeth the commandement and regardeth his wayes shall liue but hee that breaketh the commandement and despiseth his wayes shall die ¶ So much conscience as anie man maketh of obedience to Doct. Gods will so much assurance he hath of saluation and safetie They that haue great care to shewe themselues obsequious and faithfull vnto him haue great cause to looke for protection and blessednes from him they that are more remisse in performing those duties which his commandemeÌ„ts require must needes be more abridged of that comfort which his promises doe offer and they which refuse to submit themselues to the authoritie of his word or to do him anie seruice at all must well vnderstand that they are not to expect from him anie preseruation or fauour at all but rather punishments and vengeance Let vs vs attend to the testimonie of Dauid who speaketh his knowledge and that by the experience which himselfe found in this case Because saith hee I kept the wayes of the Lord and did not wickedlie against my God for all his Lawes were before mee Ps 18. 21. 22. c. and I did not cast away his commandements from mee I was vpright also with him haue kept me from my wickednes therefore the Lord â—â—warded me according to my righteousnes and according to the purenes of my hands in his sight With the godlie thou wilt shew thy selfe godlie with the vpright man thou wilt shew thy selfe vpright With the pure thou wilt shew thy selfe pure with the froward thou settest thy selfe to wrestle Thus thou wilt saue the humble or poore people and wilt cast downe the proude lookes First nothing is more acceptable or better pleasing to the Reasons Lord then obedience faithfully performed to his will neither doth any thing more offend him nor so much inceÌ„se his indignation as the contempt small regard of his coÌ„mandements For what saith Samuel to Saul touching this same point Hath the Lord greater pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of rammes But rebellion is as the sinne of witchcraft and transgression is wickednes and as idolatrie Secondly they that are beleeuers and obedient haue Iesus Christ for their mediator and redeemer and how then can 2. Pet. 28. but they be saued but to them which be disobedient at the word he is a stone to stumble at and a rocke of offence and how then can it be that they should
manner because there is a shewe of wisdome and policie for gaine safety by gratifying of them in respect of the bribes which they will giue to haue their turnes serued and the mischiefe which they will worke to those that proceede seuerely against them to ouerthrow the iust man in iudgement this is the effect that commonlie insueth vpon the fauor that is shewed to the wicked and maketh the sinne double In so much as vnrighteous malefactors are spared so much the harmlesse and innocent are oppressed that hand which lifteth vp him whom it ought to beat downe will beate downe him whome it ought to lift vp Either of these were great offences alone but verie grieuous when they are both conioyned together It was a foule fault to seeke the release of Barrabas which had deserued to die but to haue him deliuered that Christ might be crucified was intollerable wickednes and yet it would haue bene more notorious and detestable if Christ had bin condemned to die by the practise and perswasion of Barrabbas which thing sometimes befalleth the members of Christ by th' instigation of the successours of Barrabbas The Shechemites aduentured to doe that which is here condemned and therefore they felt the penaltie which here is threatned they would set vp Abimelech to be king because he was of their bloud and slue the other sonnes of Gideon for his sake and at his request but in the end they found it not good to Iudg. 9. 45. accept of the person of the wicked and to ouerthrowe the iust for they and their Cittie were destroyed for taking part with their wicked kinsman and offering violence to the righteous children of Gideon See Chap. 17. verse 15. Verse 6. A fooles lippes come with strife and his mouth calleth for stripes Verse 7. The mouth of a foole is his owne destruction and his lippes are a snare for his soule A Fooles lippes come with strife the wicked talke of a graceles foole his rayling slandering lying backbyting challenges comparings nipping and gyrding doe as directlie tende to quarrels or brablings as if they had legges to goe vnto contention which is especially to be vnderstood of them that be froward proude giuen to scoffing and others of like nature disposition and his mouth calleth for stripes the words of his mouth do prouoke and euen call for blowes and punishments by his desire vpon others but by desert and effect vpon himselfe The mouth of a foole is his owne destruction his vnaduised and intemperate speeches bring his owne ouerthrow and his lippes are for his soule that matter which his lippes doe maliciouslie or rashlie vtter is an occasion and meanes to intrappe him to the hazard of his state life and saluation ¶ Euill words are most pernicious to those that speake them Doct. Ecclesiastes affirmeth that the lippes of a foole deuoure himselfe And in the twelfth Chapter of this booke the euill man is Eccl. 10. 12. saide to be ensnared by the wickednesse of his lippes and diuers such sayings are to be found in the former Chapters which Prou. 12. 13. were verified in Doeg in Haman and Daniels aduersaries whose tongues were sharpe and keene to cut their owne throates but blunted by the good hand of God that they could not hurt his seruants whome they strooke at with their bitter accusations First the tongue is an edge toole and requireth the skill of Reasons wisedome and the strength of grace to handle it If it be well managed it is a weapon defensiue if otherwise it is as much offensiue to him that abuseth it who euer holdeth the point and edge in his owne hands smiteth at others with the hilts Secondly the Lord is wont to render such men their owne measure and maketh them fall into the pittes which with their harmefull tongues they haue digged for their brethren They which by lying and traducing would defame others by the discouerie of their liues are made infamous themselues and as they would haue hurt thereby the state of them whome they falslie accused so their owne states are impaired by actions and suites arising vpon their slaunders So it falleth out with fierce and furious fellowes and gibing-mates and challengers that seeking either the disgrace or blood of their neighbours they receiue contempt and wounds to themselues And so speede conspirators and traiterous people they maligne the life of the Prince and peace of the Countrey and therefore doe practise the ruine of both but it pleaseth God to make both to stand and manie of them to fall and let the rest beware that they drink not of the same cup with them although for a time they be too much fauoured Thirdly it is iust and righteous with the Lord to call all vngodly men to accounts before his iudgements seate not onely for their wicked workes but sinfull words yea for euerie idle word as our Sauiour foretelleth then they shall finde to their Mat 12. 36. endlesse woe this Scripture to be fulfilled that the mouth of a foole is his owne destruction and his lippes are a snare for his soule Admonition to be more afraid of speaking sinfully then of Vse all that sinfull men can speak against vs because they can onely attempt thereby to hurt vs if wee be vpright with the Lord and hee will hide vs from the scourge of their tongues that though they blame vs for a time yet they shall not shame vs for euer though they worke our trouble or death as they did Naboths yet not our destruction as they could not doe his but their owne euil tongues will effect mischiefe against themselues for punishment of bodie and perdition of soule for euer Then if thou wouldest rule thy tongue better that it draw thee not into such dangers thou must not suffer sinne to raigne in thy life nor to rule in thy heart which will commaund thy mouth and ouerrule thy tongue and the Lord by his righteous prouidence doth manie times giue them ouer to the follie and violence of their lippes to their shame and miserie which will not be guided by the wisedome and vertue of his lippes to their glorie and happines Verse 8. The words of the tale-bearer are as stroakes and they goe downe into the inward parts of the bellie THe words of the tale-bearer the malicious accusatiōs which whisperers doe secretly mutter against men behinde their backes are as stroakes as wounds that are giuen by weapons they doe them as much hurt by seeking their infamie or trouble or by alienating the mindes and good opinions of their friendes and neighbours from them as if they had smitten them with a sword and they goe downe into the inward parts of the belly they are like vnto dartes wherewith men are dangerouslie wounded piercing as it were into the verie intrailes See Chapt. 12. verse 18. Verse 9. Euen he that is negligent in his businesse is a brother to a waster HE that carrieth himselfe slothfullie in the
time requireth By such shall a good cause be well maintained falsehood and errours discouered the truth iustified the companie edified and their owne wisedome and knowledge made manifest to those that heare them Verse 14. The spirit of a man will beare out his infirmities but a wounded conscience who can beare THe spirit of a man his heart being in a comfortable estate by the sight of Gods fauour and the testimonie of a good conscience will beare out his infirmities maketh him to sustaine with patience and some cheerfulnes manifold paines and diseases of the bodie and all outward crosses whatsoeuer but a wounded spirit who can beare but when the soule is cast downe and as it were broken with the apprehension of Gods indignation none can endure the horror and anquish thereof nor any thing raise it vp and giue comfort to it but God alone ¶ No trouble or affliction is too heauie for a patient and cheerfull Doct. 1 heart to vndergoe If necessities if distresses if stripes if prisons if tumults had 2. Cor. 6 4. bene of force to make a faithfull man to fall the Apostle Paul would not haue bene able to stand so constantlie as hee did for all these hee patientlie suffered for the honour of his ministerie And though Dauids calamities by the rapes incests murders and rebellions committed in his owne familie and euen by his owne Children were as grieuous and painefull as Psal 51. 8. broken bones yet when his soule did feele Gods fauour and goodnesse towards him hee was not out of hope to recouer againe his former comfort and ioyfulnes This might be further exemplified by Iob by Iacob and manie others especiallie those worthie martyrs whome the Apostle proposeth for examples to the Hebrewes who were tryed by mockinges and scourgings yea more-ouer by bondes and prisonment They were stoned they were hewen asunder they were Heb. 11. 36. 37. tempted they were slaine with the sword they wandered vp and downe in sheepes-skinnes and in goates-skinnes being destitute afflicted and tormented First being iustified by faith and at peace with God their Reas 1 faith and power doth obtaine a diuine power from God and that causeth heauie burthens to be borne as though they were light and bitter potions to be swallowed downe as though they were sweete and pleasant Secondly they looke to the end which the Lord doth aime at in all their tribulations and that is their profite and the effect that will ensue therevpon at the last and that is their eternall blessednes Instruction for them that feare God not so much to fore-feare Vse afflictions and troubles as if the weight and loade of the same would crush them to pieces Whatsoeuer can befall anie godly man depending on the goodnes of God touching his health state safetie friendes or any thing that doth externallie concerne him is but a tollerable infirmitie as Dauid found at Ziglag when his goods were gone his Cittie brent his wiues taken captiues together with his Children his friendes become his foes and his life in imminent danger for they were about to stone him and yet in all this extremitie he is said to haue comforted himselfe in the Lord his God Now hee that Sam. 30. 6. was so prouident for Dauid to assist his heart with helpe and power in his aduersitie will not be carelesse for the rest of his people as to leaue them destitute of aide and succour in their distresses If hee lay yokes on their neckes and burdens on their shoulders hee will either make their yoakes and burdens to be light and easie or else their neckes and shoulders to be strong and mightie And therefore so much distemper as any man breaketh into in his afflictions so much defect he bewrayeth of the vigour and fortitude of the spirit ¶ But a wounded spirit c. The horror of a terrified conscience Doct. 2 is an importable burden The bodie in his health and strength with all the delectable things that sence doeth delight in is vnable to support and yeeld refreshing to the soule afflicted as the soule in her peace and tranquillitie doth animate and cherish the bodie diseased The anguishes and agues of diuers godlie men being strongly assaulted with feares and temptations as of Iob and Dauid and Christ especiallie doe giue a cleare testimonie to the truth of this point and the vnvtterable gripings and desperate horrors of the wicked doe make it vndoubtedly certaine and manifest How miserablie was Balshazzar affrighted and racked with terrors in the midst of his cuppes at his sumptuous banquet notwithstanding the greatnes of his power the maiestie of his place the largenes of his dominions the gorgiousnes of his buildings the plentie of his plate and treasures whereof Dan. 5. much was now before him and the multitude of his friendes whereof manie now were with him It shal be needlesse here to dilate the case of Caine and Iudas of whome the one restleslie pursued himselfe from place to place on earth and the other posted to the tree with all hast possible to rush with speedines into hell First they looke vpon the angrie countenance of God and apprehend his irefull indignation that is so immeasurablie Reas 1 fearefull and terrible as neither man nor Angell can possiblie sustaine it Fall on vs mountaines say the mightie men in the Reuelation hide vs ô Rockes say the Kings and Chiefetaines Apoc. 6. 16. 17 from the presence of him that sitteth on the Throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand Secondlie the guilt of sinne is a most grieuous vlcer for their hearts to feele and an hideous obiect for their eyes to see and yet it is alwayes before them and continually within them No debt though of millions and to the cruellest creditor in all the world is so dangerous as deadly sinne no writte is so ineuitable as the curses of Gods holie Law and no arrest is so vncomfortable and irkesome as the biting accusations of the conscience Thirdly the continuall perill of death of hell and condemnation doth maruellouslie dismay them in so much that life it selfe which all liuing creatures ardentlie desire to retaine and all the delights and priuiledges thereof are of no estimation and value with them the violent dread of destruction draweth them often to seeke their destruction with violence Instruction to price the peace of a good conscience at an Vse higher rate then all bodilie blessings and earthlie commodities as health wealth wit reputation authoritie dignitie kinde friends prosperous children and all other desireable gifts that are but temporarie if it haue them ioyned with it be thankfull for these but more for that if it be bestowed alone without them be content with that and murmure not at the defect of these Secondly beware how thou pearce thy soule with knowne and wilfull trangressions least thou make a wound therein which in the end may prooue
vs to knocke off the hornes of our pride nor to seeke for wealth with so greedie a desire seeing that it commonly worketh such great inhumanitie Though the one frowne at thee with a grimme countenance yet being well vsed it helpeth thee against thy greatest enemie and though the other seeme to smile vpon thee with a fleering face yet being too much made of it proueth a cruell tyrant The former maketh men many times meeke and amiable and the latter causeth them to be fierce and hatefull that leading them to sobrietie this driuing them into a frenzie insomuch as like mad men they fall to rauing and raging Yet sith most that be lowe brought can for a time crouch vnto those that may either helpe or hurt them it is not to be taken for a certaine note of grace and humilitie to yeeld ones selfe submissiue to men in that estate vnles they cast down theÌ„selues also before the Lord. We haue shewed before that proud Pharao could intreat Moses to pray for him in his miserie ambitious HamaÌ„ could downe vpon his knees to Ester in his perill and boasting Benhadad could put a rope about his necke be seruaÌ„t himself to Achab in his ouerthrow when his state and life did lie in Achabs hand Reproofe of them that being poore are yet nothing the Vse lesse proud and arrogant whose haughtie mindes and insolencie cannot be brought downe by beggerie it selfe be it knowne vnto them that they walke stubbornely against the Lord as Moses witnesseth and therefore the Lord will walke stubbornely against Leuit. 26. them as himselfe doeth threaten let them looke for seuen plagues more and seuen times greater vntill they be either humbled or destroyed If they set themselues to wrestle with him by despising his iudgements he will either giue their hearts the fall by working repentance and humiliation in them or their soules and bodies the foyle by executing plagues and damnation vpon them Vers 24. A man that hath friends ought to shew himselfe friendly for a friend is nearer then a brother A Man that hath friends which is beloued of and receiueth fauours and benefites from others ought to shewe himselfe friendly to entertaine hold and requite their friendship by all good duties He is not onely to take heede least by any strangenes and offering of discourtesies he lose their likings but to indeuour by all signes and pledges of good will to knit their hearts faster and faster vnto him For a friend an vnfained wel-willer which beareth Christian affection vnto him whom he loueth is nearer then a brother is more faithfull and constant in ministring helpe and comfort then an ordinarie kinsman or meere naturall brother ¶ It is in vaine for him to expect constant kindnesse from others which is carelesse to performe duties to others We commonly say and see it dayly to be true that it is an Doct. easie matter to get a friend but hard to keepe him because the hauing of him is a benefite offered out of an other mans good will but the holding of him is the worke of our owne wisedome When Naomy Ruth were vnited together in loue and affinitie the Scipture noteth how prouident the one was for the good of the other Ruth labouring to get foode for Naomy and Naomy seeking to get a good match for Ruth and both of them imployed all their might and meanes for the preseruation of their mutuall societie and welfare First to be louingly dealt with and not to deale louingly is Reasons 1 a thing displeasing to the Lord and all the curtesies that they by his prouidence haue receiued at mans hands remaine vpon their score and by his iustice will be exacted at their hands Secondly the kinder any friend is and not regarded nor answered again with kindnes the greater indignitie he esteemeth the contempt of himselfe to be and is the more prouoked against him that is so vnthankfull Instruction to neglect no good office whereby our friends Vse may feele how well we affect them and how firme and faithfull our loue is towards them Are they in affliction Mourne with them pray for them minister counsell comfort and helpe vnto them Are they in prosperitie Reioyce thereat and wish and further the continuance of the same Ioyne together as opportunitie shall serue in all Christian exercises in calling vpon the name of God in singing of Psalmes in hearing of Sermons in reading of the Scriptures in godly conferences which may build vp the conscience Be fayling in no dutie of kindnes and curtesie Entertaine or salute one an other with cheerfulnes if present either visite or send tokens one to an other if absent defend the credit and maintaine the cause innocencie of one an other wheresoeuer Other vsâ—s see chapter 17. v. 13. and in the nintenth verse of this chapter For a friend c The bands of grace are more sure and firme then those of nature When Dauids owne brethren who were like to rise by his preferment enuied and maligned him that faithfull Ionathan who was to be debased thereby claue constantly and inseparably vnto him And to this purpose tendeth that promise of our Sauiour to them that for his sake and the Gospells should be disseuered from fleshly brethren or sisters or fathers or mothâ—rs Marâ— 10. 29. 30. that they should be prouided of other Christian friends in their places which should doe much more for them then euer they would For the fidelitie of godly friends see chap 17. v. 17. and the instabilitie of carnall kindred will appeare in the next chapter Verse 7. AN EXPOSITION OF THE NINETEENTH CHAPTER OF THE PROVERBS CHAPTER XIX Verse 1. Better is the poore that walketh in his vprightnes then hee that peruerteth his wayes and is a foole BEtter is the poore more happie and comfortable is the estate of him that is of little wealth and of small possessions and greater respect is to be had of him that walketh in his vprightnes indeuoureth constantlie to be iust and godlie in wordes and workes then hee that abuseth his lippes then the rich that is giuen to speake wickedlie and is a foole voide of grace and godly wisdome and full of vice and leaudnes Thus standeth the opposition better is the poore that vseth his tongue aright and walketh vprightlie and so is wise then the rich that abuseth his tongue and walketh corruptly and so is a foole ¶ They that be small and godlie are in better case then such Doct. as be great and wicked Pouertie is oftentimes found to be an ornament and for great commendation as it was to the worthie Smirnians in the Reuelation of Saint Iohn and riches turne to be a reproch and Reu. 2. 8. matter of great disgrace as befell that churlish Naball in the booke of Samuel There were manie richer men then those 1. Sam. 25. 2. distressed Saints whom the Apostle speaketh of in the Hebrues which wandred vp downe in sheeps-skinnes
not perish The Lord himselfe is the keeper of them that serue him his eyes are ouer the righteous and his eares are open to their praiers but Ps 34. 15. 16. the angry face of the Lord is against them that doe euill to cut off their remembrance from the earth Lastly the promises and blessings of life saluation and happines Luk. 11. 28. Deut. 28. 1. are all assured to them that heare the word of God and keepe it to them that diligently obey the voyce of the Lord their God and obserue and doe all his commandements and the threates for death destruction and miserie are directed against those that shall despise his ordinances and whose soule abhorreth his lawes so Leuit 2â— 14. 15 that they will not doe all his commandements but breake his couenants Instruction to deale soundly for our selues and make cleere Vse and manifest the good estate of our soules confirming our hope with sure and infallible proofes of regeneration and grace and not seducing our hearts with fallacious and guilefull illusions The Apostle would not haue any man seeme to himselfe Gal. 6. 3. 4. that he is somewhat when he is nothing deceiuing himselfe in his imagination but admonisheth euery man to prooue his owne worke and then he shall haue reioycing in himselfe onely and not in an other All the euidence that many haue of their saluation is this that their acquaintance who yet are vnacquainted with their hearts and the course of their behauiour commend them for Christians and hope well of them and so their whole comfort stands in the opinions which their neighbours conceiue and not in any assurance that themselues obtaine And diuers conclude of their owne safetie by no other argument but onely the sight of other mens perills that their life and condition must needes be good because the course and case of so many leaud persons appeareth so bad and so the very foundation of their confidence is nothing else but a sandie comparison 2. Terror for impious profane persons which blesse themselues when God curseth them which arrogate the promises of life when he denounceth the threates of death which haue a roote of bitternes Dau. 20 19. in them and say peace shall be to me although I walke according to the stubbornnes of mine owne hart If they persisting in this their stubbornnes perpetuall peace Gods seruants walking faithfully before him shall finde eternall miserie for he is as iust to execute his threatnings as kinde and gracious to performe his promises Now it is impossible for Gods children to perish as it is for his owne nature and being to faile and therefore behold the damnable state of these presumptuous miscreants If they wil be blasphemers if they wil be scoffers at religious exercises If they profane the holy sabbath which the Lord hath instituted to be sanctified if they will despise the authoritie of their gouernours if they will be proud and high minded if they wil be vnmercifull and cruell if they wil be vnchast and filthy or intemperate drunkards or couetous earth-wormes or false singered or false tongued or allowe themselues in any kinde of vicious behauiour let them proceed in their leaudnes and God will proceed in his righteousnes their securitie will bring them no safetie the more they contemne his words by sinning against them the more he will glorifie his words by manifesting the iustice and veritie of them And this may also serue to admonish all to beware how they neglecting the commandements so strictly to be obserued in steed thereof prescribe to themselues a worship which the braine of man Mat 15. 9. Col. 2. 20. hath inuented and the will of man imbraced without warrant of and therefore contrarie to the word and will of the Almightie As these are not to be numbred among the Atheists because they be not so impudently impious as they be so neither are they to be reckoned among true worshippers because they want that humilitie and vprightnes which they haue For superstition in gendred by pride and sound religion gotten by grace are so opposite and contrarie one to the other that no man can possibly haue in him the habite of them both together And if the keeping of the commandements be of such importance for the tranquilitie of the conscience to giue satisfaction therto for the certaintie of saluation then dissembling Christians also and fruitlesse professours of the Gospell must needes be voyde of all sound comfort For though they speake of goodnes yet they onely speake and practise not and though they heare the voyce of God yet they be hearers onely Iam. 1. 22. and not doers of the word as S. Iames saith deceiuing their owne soules whereas the promise is made to them which are not forgetfull hearers but doers of the worke that such shal be blessed in their deeds For where knowledge profession and transgression concurre together the sinne is the greater because it is scandalous and wilfull and the burden thereof the heauier because the heart is more priuie to it selfe of guiltines and apprehensiue of punishment Verse 17. He that giueth freely to the poore lendeth vnto the Lord and the Lord will repay him his reward HE that giueth freely which out of his compassion and mercie without any carnall or corrupt respect of his owne aduantage ministreth foode apparell harbour or any kinde of helpe and comfort by word or deed to the poore to them that are in affliction of what sort soeuer especially if they be Gods faithfull seruants or seeme to be such lendeth to the Lord not that he is beholden to vs or receiueth any benefite at our hands for what can we giue that he lent not to vs nor is his owne nor in his power to take and dispose of to whom he will without our leaue but he is pleased so to accept of our beneficence to our brethren as if himselfe were thereby gratified and had a good turne done to him for men are many times pleasured by that which is lent them in their neede and are glad to buy the vse thereof with loane and therefore it is Ps 112. 5. noted as a worke of mercie from a good man not onely that he bestoweth gifts but also that he lendeth freely So then God vouchsafeth to repute that which is paide vnto him though imperfectly too and scarce by the halues to be as it were a courtesie and kindnes from vs as if some thing of ours were deliuered to him And the Lord will repay him his reward he will as faithfully recompence the mercifull man as if he were bound thereto and as an honest borrower will be carefull to pay that which he oweth For of his grace he maketh himselfe a debter to them which are more in his debt then their body and soule and all that they haue is worth Whatsoeuer good is done to godly men afflicted is accepted Doct. of God as done to himselfe So farre
Prou. 26. 15. other chapter Not that hee setteth so little by his meate for none are so hungrie after honie as the idle Drones but it is a torment vnto them to take anie paines for it their desire is that others should trauell for them and put their meate into their mouthes also if shame would permit it So then the hands of lazie persons are as it were bound with the loue of ease which they preferre before matters of profite and necessitie especiallie concerning the soule and the spirituall foode thereof euen the word of God whereby ouely it is to be sustained Verse 25. Smite a scorner that the foolish may beware and reprooue the prudent and hee will vnderstand knowledge SMite either put to death if thou be a magistrate of that authoritie and the cause so require or otherwise punish according to thy place the scorner a refractary person him that contemneth and derideth all admonitions and instructions one of whome there is no hope of amendment for a scorner is in the highest degree of transgression that the foolish Psalm 11. such as through simplicitie and ignorance are caried forewards to euill may beware may be better brought to a sight of their faults and the danger thereof and penitently reforme their wayes And reprooue the prudent giue an easie rebuke to him that hath wisedome and hee will vnderstand knowledge he shall not neede to be smitten as the scorner nor be brought to see others punished as the foolish but an admonition or reproofe will sufficientlie worke vpon him both for information and reformation ¶ Though obstinate persons be excluded from good counsell Doct. yet they are not to be exempted from due punishment Hee that saide before Rebuke not a scorner doth here commaund Prou. 9. 8. to smite a scorner and this of Salomon that stripes should be laide vpon him is nothing contrarie to that of Christ that Mat. 7. pearles should not be cast before him An iniunction for this proceeding is expressely giuen by the Lord himselfe in the Lawe That man that will doe presumptuouslie not hearkening vnto the Priest that standeth before the Dâ—ut 17. 12 13. Lord thy God to minister there or vnto the Iudge that man shall die and thou shalt take away euill from Israell So all the people shall heare and feare and doe no more presumptuouslie First the ruler standeth charged with their crimes vntill he Reasons 1 hath discharged his dutie by inflicting iust penaltie vpon them for the same Secondlie the place whether it be familie if the contempt be priuate or towne or Countrey according to the extent of the â—ouernours iurisdiction if the contumacie be publicke cannot well be purged from the guiltines of such foule offences without the punishment of the offenders That of Deuteronomie prooueth it saying Thou shalt take away euill from Israell Thirdly though the contemptuous person smitten be nothing bettered by it but stand out desperatelie in his pertinacious peruersenes yet their smart and shame will be exemplarie and for example to others as the fore-cited allegation doth witnesse hauing also an other sentence of this booke consenting with it and saying When the scorner is punished hee that is simple waxeth wise c. Prou. 21. 11. Fourthly by the execution of Gods iustice vpon these stiffenecked and vnreclaimeable rebelles they are made lesse insolent and triumphant in their wicked courses they shall finde small cause to glory in their successes Whereas through the want thereof they growe arrogant and audacious and outragious and take vpon them to be strikers of others Reproofe of them that are too fauourable too impudent and godles scorners giuing them libertie to liue as they list permitting Vse them to goe runne ride and slie forwards in all abominable courses with impunitie They may iest and make sport at the seruants and all the seruices of the Lord they may blaspheme the glorious name of God with hideous and horrible strange and new deuised oathes as though the diuell himselfe had taught them to speake altogether in his language they may not onely prophane the sabbath but most contemptuously and with the greatest despite trample vpon it and so likewise professe and set vp the trade of disobedience crueltie impuritie and all kinde of iniquitie and yet who almost is he that draweth out the sword of his authoritie either publicke or domesticall to resist and suppresse their execrable villanies Many parents so traine vp their children that they are imboldned by their example and allowance to contemne all that God or man speaketh against their sensuall and enormous behauiour And many maisters make their houses kennels of desperate ruffians and sties of swinish drunkards giuing them a tolleration or incouragement rather to beray their families with their impious filthy and vicious behauiour Ob. It is bootles to correct them there is no hope of their amendment no seueritie will serue the turne to tame them Answ Yet it is not bootles to obey God who commandeth thee to smite them and he can turne their punishment to the profite of others that they by the benefite thereof may escape vnpunished and this is worth the paines and this will ouerpoise all their murmurings that thou doest discharge thy dutie righteousnes is exercised by thine hand The Lord plaguâ—th many whom his plagues conuert not and yet he striketh not one stroke in vaine because his iustice is exalted his name is honoured and his people are either awed or else comfortable by the same That wise men must sometimes be rebuked and how vsefull it will be vnto them for increase of their graces see chapter 9. v. 8. 9. Verse 26. A leaud and shamefull child spoyleth his father and chaseth away his mother A Leaud and shamefull child one that is graceles and giuen to riot and other sinfull waies whereby his parents and friends are made ashamed spoileth his father doth him as much harme as if he brake into his house and robbed him or came as an open enemie to make spoile of all that he hath and many spare not their parents state in deed but either filch away their goods and set them in debt and arreareages by their wastfulnes and chaseth away his mother so alienateth her affection from him by his rude and rebellious behauiour that she flieth as it were his presence and is glad when she is out of his sight sometime groweth to that vnnaturall inhumanitie and more then barbarous and sauadge outrage that he driueth her out of his presence by rayling and bitter speeches yea expelleth her out of the house and turneth her out of doores when once he commeth to his inheritance See chapter 10. v. 1. Verse 27. Leaue off my sonne to heare any more the instruction that causeth thee to erre from the words of knowledge LEaue off my sonne though in former times when thou wast the disciple of deceiuers and the child of wrath thy care was open and readie to heare such lessons
to Bacchus in the Cellar Secondlie they are made furious and ragefull being inflamed with the liquor which boyleth within them and hence proceede those murmurings those contentious and those needlesse wounds which are specified in the other chapter Drunken quarrells are common almost at all drunken meetings the originall of most frayes will be found to be among many carrowses They are made foolish for as Hosea saith wine new wine do take away their heart bereauing them of meete discretion and Hos 4. 11. good desires by meanes whereof they shewe themselues to be both sillie sinfull Their braines are drowned their wittes are dulled their vnderstandings decayed their whole soules filled full of lusts leaud affections And to proceed yet further to other effects of their Foolishnes they bring diseases vpō their bodies they bring necessitie vpon their estates they bring reproch vpon their names they bring confusion into their houses they bring the curse of God vpon themselues in euery thing here stop vp their owne way from euerlasting life hereafter For Drunkards are in the number of those vnrighteous which 1. Cor. 6. 10. the Scripture saith shall not inherit the kingdome of God Instruction to be the more afraid of this sin because it is so Vse pernicious to look narrowly to ourselues that we be not surprised by it because it is so deceitfull for to innumerable that be secure and careles thereof it prooueth a venemous serpent as well for craft as crueltie It came stealing vpon Noe whom all the world could not seduce and bit him so as that his wicked sonne C ham insulted ouer him and his godly sonnes Shem and Iaphet were sorie to see him in such a case Wherefore our Sauiour by way of a caueat doth prescribe one preseruatiue against it and that is a prouident care constant circumspection that we fall not into it saying Take heed to your selues least at any time Luk. 21. 34. your hearts be oppressed with surfetting and drunkennes Which doth admonish vs to be warie what companie we frequent or else we are altogether heedlesse of our owne safetie for commonly the ambushes of this vice whereby so many are circumuented doe lie in contagious companie Neither will it suffice thee to decline the societie of them that are of bad note but thou must be watchfull also ouer thy selfe and thy appetite in feasting with men of better account Diuers are wounded where they suspected no perill and manie ouercharged with prouocations and healths where nothing in shewe but sobrietie is professed As it is a shame for the one to make such vndecent challenges so it is neither disgrace to refuse them nor discurtesie not to answere them And Saint Paul doth adde yet an other preseruatiue to the former and giueth direction how we may keepe our bodies from this intemperancie and that is by storing our selues with grace which will surely defend the whole man Be not drunken saith hee with Eph. 5. 18. wine wherein is excesse but be filled with the spirit c. Verse 2. The feare of the King is like the roaring of a Lyon he that prouoketh him to anger sinneth against his owne soule THe feare of the King his wrath which striketh a terrour into their hearts with whom hee sheweth himselfe offended is like the roaring of a Lyon verie fearfull dangerous hee that prouoketh him to anger which incurreth his indignation by disobedience or anie ill demeanour sinneth against his owne soule not onely defileth his soule with the trāsgression of Gods holie Lawe but putteth his life in great perill and exposeth the same to the sentence of death See chap. 16. 14. Verse 3. It is an honour for a man to cease from strife but euerie foole will be medling IT is an honour for a man it maketh for his praise and procureth the tongues and harts of men to giue him a good testimonie to cease from strife either not to enter into it at all if vpō good conditions without wrong to Iustice or righteous causes meet to be maintained he may be freed from it or else to break off and put an end thereto with as much celeritie as may be conuenient but euery foole will be medling such as are vnwise on the other side doe loue contentions and delight to be stirring and striuing vpon euery slight occasion Thus standeth the opposition It is a mans honour to cease from strife and euery wise man will indeuour to keepe himselfe quiet but is a mans reproach to be contentious yet euery foole will be medling ¶ It is a laudable vertue to be of a quiet disposition to auoyd Doct. contentions When God saith it is for a mans honour we may well conclude that he is truely honorable in whome that grace is found for the Lord giueth not his testimonie as manie men do for fashions sake as a meere complement Especially when he doubleth the same as he doth for this point for these words here that it is a mans honour to cease frō strife do nothing differ in sense from these else-where that it is a mans glorie to passe by an offence Prou. 19. 11. And if they be pronounced blessed by the Sonne of God which are peace-makers and compose controuersies betweene others Mat. 5. 9. then they are no lesse which be peace-keepers as much as in them lyeth abandon all controuersies themselues First there is a concurrence and vnion of manie excellent Reas 1 vertues in those which delight to be peaceable as wisdome because it is the propertie of fooles to be wrangling humilitie Prou. 13. 10. because onely by pride man maketh contētious fortitude because no man attaineth to this but by conquest of himselfe he that Prou. 16. 32. subdueth his owne minde is better then he that winneth a Citie Neither do men grow to be such by a naturall valure humilitie or wisedome but spirituall heauenly as it is said concerning one of these to be vnderstood of all the wisedome that is from aboue is peaceable gentle easie to be entreated c. Secondly great and admirable is the benefit that proceedeth from Peace and Concord and manifold mischiefes hereby preuented The heart hath more rest the State hath more safetie the credit is better preferued then by brawles and suites and needlesse oppositions which doe interrupt all Godly and Christian meditations and exercises and cause much vncharitable dealing vexations expenses and infamy in so much that he compareth the beginning of strife to a breach made in the Sea banke where through the waters breake and drowne vp a whole Country See Chap. 17. v. 14. and 13. v. 10. Doct. 2. Vers 4. The slouthfull will not plowe because of Winter wherefore he shall begge in Sommer and haue nothing THe slouthfull will not plowe because of Winter Here is a description of a tender and fearefull sluggard In deede winter is colde and the weather
dazeled with the glittering glosse and brightnesse of golden bribes that they cannot apprehend the foulest matters which al the Country euidently behold and cry out vpon Verse 9. Who can say I haue cleansed my heart I am pure from sinne VVHo can say Who can truely and with good warrant affirme I haue cleansed my heart I haue vtterly and for euer freed my selfe from all vnlawfull desires delights purposes cogitations and motions He beginneth at the heart because it is the Fountaine or at least the Cesterne from whence corruption floweth which yet must be vnderstood of his owne naturall power and not of grace and of perfection and not of sincerity for the Prophet doth truely professe that he had cleansed his heart though in his temptation it seemed to be in vaine Psa 73. 13. which he did by the spirite of God and in part and by degrees I am cleane from sinne my nature soule and wayes are all pure nothing can be laid to my charge for vnlawfull thoughts vnrighteous actions vnfruitfull speeches good dueties at any time omitted or sinfull workes euer committed meaning by that interrogation that no man hath power so to walke nor any reason so to boast Notwithstanding this is nothing against that saying of S. Paul Who shall lay any thing to the charge of Gods Rom. 8. 33. chosen It is God that iustifieth For he there speaketh of that innocency that the godly attaine vnto by remission of their sinnes in Gods presence who hauing receiued satisfaction for them from Christ imputed them to him and fully acquitteth them and Salomon here speaketh of another matter that no man is throughly purged from originall corruption and the impure humours that issue out of it Neyther let any man obiect that of S. Iohn Whosoeuer is borne of God sinneth not for he speaketh not 1. Joh. 3. 9. in that place of the practise but the dominion of sinne that a regenerate man yeeldeth not obedience vnto it as a slaue to his Master but is taken captiue or receyueth a wound as a Souldier from his enemy ¶ The best shall haue corruptions and sinnes cleauing to them Doct. so long as they liue As euery sonne of Adam sauing Christ our Sauiour is or hath beene defiled by generation and conception so none of them can wash any part of their filthinesse without his helpe neyther may any looke for an absolute purity in earth by his assistance for that in his holy wisedome he reserued as a prerogatiue proper vnto his owne person not admitting of any copartner therein Here vpon certainty of his ground he proposeth the point by way of demaund making a challenge to all the world knowing that no man could euer steppe forth and iustly say I am entirely innocent I was neuer culpable or at this time I am as good as I ought to be and as Gods law requireth And in Ecclesiastes vpon like assurance hee affirmeth the same with an asseueration saying Surely there is no man iust in the Eccl. 7. 20. earth that doth good and sinneth not And S. Iames comming behinde Iam. 3 2 very few in sanctification and holinesse of life dooth yet professe this against himselfe as well as others In many things we sinne all as if he should haue said we children of men we elect we Christians we Disciples of Christ we Apostles we that are counted chiefe among the Apostles we all and euery one of vs in diuers things doe faile of our dueties First that conflict which is betweene the flesh and the spirite Reas 1 the one resisting the other in the most righteous and best graced of all Gods people is an vndenyable argument heereof We read Gal. 5. 17. of none that hath more preuailed against the flesh by mortification or shewed forth better fruites of the spirit by viuification then Paul and yet he complaineth that When he would do good Rom. 7. 19. 21. euill was present with him that hee did not the good which hee would but the euill which he would not that did he Secondly our Sauiour directeth so many as may call God their heauenly Father daily to pray Forgiue vs our debts and the blessednesse of Abraham and Dauid and all that euer Christ Rom. 4. 6. hath redeemed with his blood consisteth in the remission of sinnes which maketh it apparant that euery childe of God is daily attainted with the guiltinesse of sinne Thirdly how commeth it to passe that all men are obnoxious to so many chastisements and afflictions and subiect to death and mortality but that they haue their faults If there were perfect innocency in them no strokes of corrections could light vpon them for it would not stand with the iustice of the Lord to scourge such as are free from offending And the soule could haue no passage out of the body to part company one from the other but by occasion of the corruptions that are in them both Confutation of the Papists which ascribing to the death of Vse 1 Christ the beginning of iustification doe impute the perfection of it to their owne worthinesse by infused grace whereby they thinke themselues able to fulfill the law of God and more then that to adde an ouer-plus by workes of supererogation which may goe for payment of their fellowes debts and so they doe not onely deliuer themselues from damnation but are become pettie Sauiours or peeces of Sauiours to others Which are to be pittied for their ignorance and rated for their presumption taking vpon them to be Christ his fellowes not knowing that Gods law requireth an exact obedience with fulnesse of loue perpetually beyond all that any meere man since Adams fall could possibly performe And it serueth also to ouerthrow the hereticall opinions and to pull down the proude conceits of the Catharists or Puritanes which brag of such a perfection of purity already attained vnto as that they neede no further to be purged from corruptions Instruction for euery man to looke warily to himselfe that he be not circumuented by Satan since such a treacherous foe as sinne is doth lie continually in waite as neere him as may be euen in his owne breast to betray his soule into his hands And seeing all haue their faults and are vnable to stand before the iudgement seate of God in their owne righteousnesse therefore none should be ouer rigorous in censuring of others and passing too heauy a sentence of condemnation against their poore and weake brethren for their infirmities Verse 10. Diuers Waights and diuers measures euen both these are abhomination to the Lord. DIuers Waights one heauier another lighter and diuers measures one greater another lesse to buy with the greater weight and greater measure and to sell by the lesse or lighter or with a iust weight and measure to sell to the wiser sort and with the vniust to the simpler whome they may easily deceiue both these and all such kinde of craftie and couetous dealing are abhomination
Lord if children might safely say and doe whatsoeuer them listed Did not the slaughter of two and fourty of them made by two beares openly declare the wrath and indignation of the Lord against them But for al this so they will thinke still and so they will liue still and therefore such we must leaue to themselues and let them take as they shall finde one day only we may tell them what the Scripture saith vnto them in this case Reioyce ô young man in thy youth and let Eccles 11. v. 9. thine hart cheare thee in the daies of thy youth and walke in the wayes of thine hart and in the sight of thine eyes but know for all these thinges God will bring thee to iudgement Vers 12. The Lord hath made both these euen the eare which heareth and the eye which seeth HIs meaning is that the Lord hath formed the whole man all the parts of his body though he nameth only these two as the seates and instruments of those noble senses of hearing and seeing which are mentioned with them and these together with all the rest he enableth and quickneth to doe their office ¶ Our members and senses are the workemanship and gift of Doct. God No art can make them nor all the power of all creatures if they should vnite their strength together were sufficient to fashion so much as a Finger or Toe or any other limme and put feeling into it The honour hereof the Lord doth challenge to himselfe in that speech of his to Moses Who hath giuen the Exod. 4. ver 11. mouth to man or who hath made the dumbe or the deafe or him that seeth or the blinde Haue not I the Lord First it is not in the power of creatures to doe smaller matters Reas 1 then to make eyes and eares they cannot make haires nay they cannot giue coulour to their haires which are made to their handes and grow vpon their heades that which is blacke they Matth. 5. v. 36. cannot change into white and that which is white they cannot turne into blacke now he that is not able to doe the lesse will lesse be able to doe the greater Secondly if any part of man or of other liuing creatures or of plants or of any naturall body or substance might be made without Gods owne hand he should cease to be an absolute creatour and creatures that could doe these feates would become demy-creatours Instruction to depend vpon him for the preseruation of our Vse senses and members who is the sole and only maker of them and therefore also let them be continually imployed in his seruices We can no otherwise deale so safely for our selues nor so thankefully with him as to consecrate his owne workemanship to his owne glory It were an vnworthy part of vs and might worthily bereaue vs of the vse of our life or dearest members to bestow his gifts of this nature or valew in contempt or neglect of him vpon his greatest enimies sinnefulnesse and Sathan But may it not be done so closely and with such secresie as he shall neuer know of it to take offence at it Is it not possible to delight our selues with our vnlawful actions and serue our owne turnes by abusing of our tongues and yet all be hidden from God Vnderstand yee vnwise among the people and yee stoles when Psal 94. v. 8. 9. will yee be wise he that planted the eare shall he not heare or he that formed the eye shall he not see But that we may inioy the right vse of our senses our selues and not haue them infectious and noysome to our soules and may also render to him due praise for them actually by them it shall be needefull to haue recourse to him and seeke his helpe that as they were created by his hand and are depraued by our corruptions so he would againe repaire the same and sanctifie them to spirituall seruices For otherwise a man quicke sighted in earthly thinges may be starke blinde in heauenly and he that hath a ready eare to listen vnto mens speeches may be vtterly deafe at the Counsailes of God And that caused Moses to obraide the carnall Israelites in the wildernesse with such a palpable senselessenesse saying vnto them Yee haue seene all that the Lord did before your eyes Deut. 29. v. 2. 3. 4 in the land of Aegipt vnto Pharao and vnto all his seruants and vnto all his land the great temptations which thine eyes haue seene those great miracles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day Consolation for them that profitably exercise their soules and senses in obeying of Gods holy will and doing good to his people he hath more interest in their members by right of creation especially being also incorporated into the body of Christ then they can haue by vertue of possession and therefore he will looke alwaies better vnto them for protection and defence then they at any time can doe and therefore not only their bones are kept by him that not one of them shall be broken for their hart but likewise the haires of their head are numbred that none of them shall miscarry Keeping themselues therefore in his fauour they may bouldly expect safety or though sometimes they be sicke sore lame wounded maymed depriued of sight decayed in their hearing or subiect to other like impediments yet such is the tender care of their heauenly Father towardes them that he will be more prouident for their recuring then any parent and such is his skill and power that he is more able to repaire and heale them then any or all the Chirurgions and Physitions through the whole world If the maladies therfore of any good man doe proue sometimes incurable and cannot be holpen it proceedeth not from the defect of his loue as though he neglected to doe them good nor from any want of ability in him as though it were beyond his power to recure them for it is alwaies easie with him to recure that which himselfe did make but from his holy wisdome knowing the continuance of bodily infirmities to be healthfull for their soules till that perfect restitution and reparation be made of life limmes and senses at the glorious Resurrection Confutation of those that ascribe all the members of the body with the powers and faculties of the soule to nature generation conception and second causes and looke not to God who is the Lord of nature and the causer of all mediate and subordinate causes The Prophet Dauid had an hart that vnderstood more and an eye that pierced further when he yeeldeth to the Lord the honour aswell of his conception as of creation saying Thou hast couered me in my Mothers wombe I will praise Psal 139. v. 13. thee for I am fearefully and wonderfully made My bones are not hidde from thee though I was made in a secret place and fashioned
and destruction when Dauid by the inspiration of the Spirit doth lay such villany to their charge and passeth such an heauy sentence against them by way of prediction or imprecation both tending to one purpose They speake deceitfully euery one with his neighbour Psal 12. v. 2. 3. flattering with their lippes and speaking with a double hart The Lord cut off all flattering lippes and the tongue that speaketh great thinges First their faire speeches when they shew themselues most Reas 1 smooth and kinde are venemous and hurtfull like surgred poysons that are made sweete for the mouth and deadly for the stomacke and bowels They inchant mens eares and hearts and make them too much conceited of themselues and so to loose the comfort and reward of their weldoing when they doe well and hinder them from repentance for their faults and so compell them to be plagued for their euill doings when they doe euill Secondly euery flatterer for the most part is double tongued and can readily speake more languages then one one dialect of praise or wherewith to please and content men before their faces another of accusation or wherewith to traduce men behinde their backes one in shew to make them beleeue that they be their friends and wish them well and another in deed to make them finde that they are their foes and as much as they are able worke them woe So dealt Achitophel with Dauid and Iudas with Christ according as the one is complained of and the other foretolde of in the Psalmes The wordes of his mouth were softer then butter yet warre was in his heart his wordes Psal 55. 21. were more gentle then Oyle yet they were swords And adde hereunto that many times by society and conference with them whom they will afterwards betray they know their minds they haue fished out their purposes they are acquainted with their faults they haue matter from their wordes or actions to worke vpon Instruction not to giue incouragement to such manner of Vse men to frequent eyther our houses or company they will soone be discried and found out of any that is wise and not willing to be illuded and if he vse to conuerse with those that deale plainly and faithfully with him We shut our doores and fence our selues against theeues which will rifle our houses and take away our gold siluer or other goods which haue beene bequeathed to vs by men or our owne handes haue gotten and shall we open them and expose our selues to more perilous robbers which will ransacke our hearts and to their vttermost power bereaue vs of our humility and modesty and other good graces which the Lord hath bestowed vpon vs. Ob. But these that commit such burglaries draw weapons vpon vs and wil not spare to shed our blood Answ Those that practise such flatteries come vppon vs with more dangerous weapons and will not spare with their keene tongues to bring our names into infamy and to wound our consciences which ought to be much more deare vnto vs then eyther money or our heart blood But hee that would not be torne with the tallants and preyed vpon with the beakes of flatterers must be carefull that he make not himselfe a carion by ambition for euery proude man is willing to heare himselfe praised and then flatterers must needes be the welcomest guests to his table and he shall be the sweetest morsell for their teeth Reproofe of their folly which contrary to this wise lesson of the holy Ghost delight in none but such as will fawne vppon them and claw them they are so troubled with the itch of vaine-glory Yet their folly were the lesse though it be too too great if they would be satisfied with priuate claw-backes but they must haue approbation in their sinfull courses by the Ministers of the word they would haue the Preachers in their Sermons speaking in the name of the Lord to iustifie their voluptuousnesse pride cruelty worldlines and other grosse vices or at least to winke at them and say nothing against them He is not a good Cooke to dresse meate for their soules which will not powder it with poyson neyther is he a Physition for their turnes which will not like Achabs false Prophets prescribe to them that which they prescribe to him and tell them that it is a duety meete to be done whatsoeuer of themselues they are desirous to doe Of these there were many in Esayes time and against them he maketh this complaint It is a rebellious people lying children and children that would not heare the law of the Lord which say vnto the Seers see not Prophecy not vnto vs right things Esa 30. 9. 10. but speake flattering things vnto vs Prophecy errours Verse 20. He that curseth his father or his mother shall haue his light put in extreame darkenesse HE that curseth his father or mother which vttereth imprecations rayling and reuiling speeches scoffes and iests or any manner of dispitefull wordes against both his parents or eyther of them to their face or behinde their backes or after what sort soeuer he declareth by his words the bitternes of his heart to bring them to contempt and to professe how lightly and basely he esteemeth of them shall haue his light put out in extreame darkenesse all his prosperity which in the Scripture is often compared to light shall be turned into woe and miserie which is vsually tearmed by the name of darkenesse And this he sheweth shall not be ordinary and such an affliction as common faults are corrected withall but exceeding grieuous and fearefull as appeareth by the Fpithete extreame or as it is in the Hebrew text the blacknes of darknes ¶ Rebellious children and such as vilifie their parents are subiect Doct. to some notable mischiefe and punishment Feare shame torment death and destruction continually pursue them and will at length ouertake and apprehend them and neuer leaue till they haue haled them into hell and accompany them there for euer vnlesse they repent the sooner These are numbred among the damned crew in the law against whom the iudgement of God is denounced with the consent and acclamation of the people Cursed be he that curseth his father and his Deut. 27. 16. mother and all the people shall say Amen First such plagues are due vnto them and iustly deserued considering Reas 1 the persons whom they dispise and shew themselues contemptuous against their father that begate them their mother that conceyued them the parties which haue beene causes of their generation substance life and welfare if they haue any And who then would not deeme that tongue most worthy of seuere punishment and to be cut out of the head and head and it with the whole body and soule to perish together that spareth not to rate or reproach them from whom by Gods appointment it had it being and consequently the habilitie of speaking Secondly beside the indignity offered to parents the greatnesse of the sinne
and inrich themselues at first as other sinners doe by committing of other sinnes but as all iniquity wil bring misery at the last so will this in a speciall manner and that to many with great speede Achan had the gold and siluer Iosh 7. which should haue beene deliuered to the Lordes treasury but he could not hold it he got it but could not keepe it but lost thereby his owne goodes and ouer-turned his family and forfaited his life Ananias and Saphyra kept backe but a part of that money Act. 5 which of their owne accord without compulsion or intreaty they professâ—d to bestow entirely vpon the Church and for that and their lyes wherewith they would haue couered it we all know what a grieuous stroke of death came vpon them First it is an vnworthy thing and an heynous offence to take Reas 1 away ought or with-hold any thing from him to the hinderance of his worshippe which giueth vs our selues and all that wee haue which made vs and keepeth vs and feedeth vs which bestoweth on vs life liuing earth heauen Christ saluation and whatsoeuer may make vs happy Secondly this fearefull impiety is pursued with an horrible curse and all they are subiect to the one that fall into the other how many or great soeuer they be Ye are cursed with a curse saith the Lord by Malachy for ye haue spoiled me euen this whole nation Terrour for them that maintaine their owne estates by that Vse which was allotted for the maintenance of the Ministery and cause a number of soules to starue through want of spirituall foode that their owne bellies may be pamperd with corporall food and the Lord shall be defrauded of his seruice rather then they will part with the prey which they haue gotten And in the same ranke are they and subiect to the like danger which doe not openly with a strong hand but secretly with a false hand bereaue the seruants of God that labour in the worke of his Ministery for the saluation of his people of their wages which vse to pay some for all a little for much scarce the one halfe for the whole or the worst for the best or by one meanes or other beguile them If it be a crying sinne as by S. Iames his Iam. 5. 4. testimony it is to defeate mens hirelings of their pay which haue reaped their fields and holpen to inne their corne which serueth onely for the nourishment of the body how can the spoile of Gods haruest-men be silent and not crie aloude for vengeance when they that labour about the foode of his peoples soules be depriued of their stipend And how much better is the behauiour or estate of those which conuert to their owne purses or vses such money or lands as haue beene bequeathed towards the reliefe of the poore or for maintenance and repaire of Churches which are places most commodious for the assembly of congregations to the worship of God Let all these bethinke themselues that they are in a snare though yet they feele not themselues intangled full little know they how soone the curse may worke their ruine Instruction to such as haue offended to stay the plague wherunto they are liable by speedy repentance and amendement And that is both to acknowledge their faults vnto the Lord and so farre as they can to make satisfaction for the wrongs which they haue done Thus much with an ouer plus also dooth God require in his law euen of such as vnknowingly haue so offended saying If any person transgresse and sinne through ignorance by taking away things consecrated to the Lord he shall then bring for Leuit. 5. 15. 16. his trespasse offring vnto the Lord a Ram without blemish out of the flock with two sheckels of siluer by thy estimatioÌ„ after the sheckel of the Sanctuary for a trespasse offering So he shal restore that wherin he hath offended in taking away of the holy things shal put the fift part more therto c. And let Sabbath breakers also be admonished to reforme their waies though we declared not their perrill before for they deuoure that which is sanctified they abuse consecrated time which God hath set apart from common vses for his owne worship to the fulfilling of their lusts in seruing of their carnall pleasures or profites Finally it concerneth euery mâ—n to be wary that he grow not weary of well doing as to recall or neglect or grudgingly to performe his promise made for contribution for merciful or religious vses when his hability serueth to fulfill them His word passed to man for such purposes is after a sort in the nature of a vow made to God who will require the performance of it and it had beene safer for them not to haue spoken then not to be as good as their word and not to haue begunne at all rather then to leaue off with offence The admonition giuen by Ecclesiastes is to be receiued as not altogether impertinent to this point especially in regard of the reason and equity of it When thou hast vowed a vow to God saith he deferre Eccl. 5. 3 4. not to pay it for he delighteth not in fooles pay therefore that thou hast vowed It is better that thou shouldest not vow then that thou shouldest vow and not pay it Verse 26. A wise King scattereth the wicked and turneth the Wheele ouer them A Prudent Gouernour is in this sentence compared to a skilfull Husbandman for as the Husbandman winnoweth or fanneth the corne to the end the chaffe may be seuered from the pure graine so a Wise King or godly Magistrate scattereth the wicked breaketh the knot of drunkards gamesters theeues robbers seditious persons and other malefactors and turneth the Wheele ouer them inflicteth sharpe punishments vpon them as they vsed in those countries to beate out the hard corne with a Cart wheele as may appeare by the testimony of the Prophet Isaiah who resembling the Lords moderate and wise proceedings to that course which the Thresher taketh in dealing with his corne saith Fitches are not threshed with an iron instrument Isa 28. 27. 28. neyther shall a Cart wheele be turned about vpon the cummin but the Fitches are beaten out with a staffe and cummin with a rodde Bread corne when it is threshed he doth not alwaies thresh neyther doth the Wheele of his Cart still make a noyse neither will he breake it with the teeth thereof ¶ It is no cruelty for the Magistrate sharpely to punish lewd and Doct. disordered persons It is the worke of a wise King so to doe and commended as a fruite of his wisedome Gods word requireth it and the best Princes haue laudably practised it yea they knew it to be so necessary a duety that some of them before they came to their Crowne haue after a sort vowed to performe it as Dauid for example when he said Betimes will I destory all the wicked of the Psal 101. 8. land that
blewnesse of the wound sharpe corrections and seuere punishments which are argued by the effects or fignes thereof serueth to purge the euill is the ordinance of God together with rebukes and instructions to draw diuers persons that will not otherwise be reclaimed out of their sinnes and the stripes within the bowels of the belly such strokes as pierce inwardly make the heart to ake not that in chastising it is lawfull to strike so hard or so much or to vse such rods or scourges as will pierce into the intrailes for that were to indanger life and to put to death but hee sheweth the manner how the euill is cured where the correction taketh good effect that it entreth into the inward parts affecteth the soule with sorrow and feare and not onely the body with paine and smarte that the minde is no lesse touched with it then the flesh In this sense was the same word vsed in the seuen and twentieth verse The light of the Lord searcheth into the bowels or chambers of the belly Seuere corrections are sometimes to be vsed as good Doct. medicines against great sinnes These are to be inflicted by all sorts of Gouernours Ecclesiasticall Ciuill and Domesticall but in such different manner as the diuersity of their places and callings doth require Saint Iude doth direct the Church as to haue compassion on some and winne them with lenity and mildenesse Iude 23. so to saue others with feare and with her sharpe censures to plucke them out of the fire And in the law the Magistrate was prescribed that if the offender were worthy to bee beaten hee should cause him to lie down to be beaten before his face according Deut. 25. 2. 3. to his trespasse vnto a certaine number Fortie stripes he might cause him to haue but not past And as touching parents and such as rule in families we shall not neede to produce any testimonies hauing in the former chapters in sundry places met with texts for that purpose First the Lord hath in his ordinance appointed the same for a helpe and remedy against strong corruptions they Reas 1 are as potions launcing letting of blood and cauterizing from him and therefore they to whom it apperteyneth are inioyned to exercise them as his hands for those purposes Secondly he giueth a blessing thereto in due time for the sauing of the soules and amendment of the wayes of his Elect people so censured or punished as was to be seene in the iucestuous person vpon whom S. Paul required to be 1. Cor. 5. 5. layd that fearefull penalty of excommunication that he should be deliuered ouer to Sathan and excluded out of the Church vntill he repented It appeareth that he was wakened thereby that he was terrified with feare that he was pearced with sorrow for the Apostle afterwards informeth the Corinthians that it was sufficient for him that he was rebuked of many So that contrariwise they ought rather to forgiue him and comfort him least the same should be swallowed vp with ouer-much heauinesse And for corporall punishment why may not the Master expect the same blessing vpon it for his seruant and the Magistrate for his subiect which the Father hath a promise of for his Sonne it being annexed to a Precept in this manner With-hold not correction from the Prouer. 23. v. 13. child if thou smite him with the rodde he shall not dye Thou shalt smite him with the rodde and shalt deliuer his soule from hell Thirdly howsoeuer the worke of correction be vnpleasant for the present both for him that is driuen to giue it and to him that is compelled to beare it the one doing that which he thinketh to be tedious and the other suffering that which he feeleth to be painefull yet in the end they shal both find comfort if they yeeld obedience to the Lord therin for as the agent and superiour hath done the duty of loue and shewed himselfe faithfull so shall the patient and inferiour inioy and acknowledge the benefit of such a kindnesse and shew himselfe thankefull Such an happy successe on both sides doth the Prophet Zachary speake of for the reforming of false Prophets and insufficient Ministers saying When any shall yet prophecy his Father and Mother that begate Zach. 13. v. 3. 4. him shall say vnto him thou shalt not liue for thou prophecyest lyes in the Lord and his Father and his Mother that begate him shall thrust him through when he prophecyeth And in that day shal the Prophets be ashamed euery one of his vision when he hath prophecyed neither shall they weare a rough garment to deceiue But he shall say I am no Prophet I am an husband-man for man taught me to be an husband-man from my youth vp And one shall say vnto him what are these woundes in thine handes Then shall he answere thus was I wounded in the house of my friendes Instruction to them to whome is committed the office of Vse Gouernment that they exercise discipline as wise Phisitions minister physicke when it is needfull that which is wholsome some so much as is requisite and in such manner as may best helpe the working of it Neuer to correct but when there is iust cause nor any other persons but such as are in fault for it is as great an iniury to inflict punishment vpon the innocent and such as are guiltlesse as it is an absurdity to apply a corrosiue or launcing knife to the sound and whole parts of the body Surely it is not good to condemne the iust nor that Prouer. 17. v. 26. Princes should smite such for equity And as care is to be had that the iust be not punished because that were to make a wound and not to heale one so is it not meete that the wicked should be spared least they perish by their malady of sinne through want of so necessary a medicine but let a right end be alwaies proposed and moderation and iustice vsed rather to heale his sinnefull hart that doth offend then to ease his wrathfull stomacke that is offended And let them also be admonished whose vlcers of vicious behauiour are to be tented with the rodde of correction that they take not the outward application of stripes or other punishments to be sufficient for their curing The humours that doe feede their sores doe issue from their soules whatsoeuer their faults be and therefore they must haue Godly sorrow and humiliation applyed inwardly vnto them or else all the strokes that light vpon their bodies will doe more hurt to conuince them of obstinacy then worke any good for their amendment And so after man hath done with chastisements they prouoke God to beginne with plagues and curses and then their bodily paine which they made not better vse of will be a foregoer of their spirituall torment from vvhich they shall neuer bee deliuered Happy therefore is he that striketh his hart with Godly internall griefe or feare when God or Man doth smite his flesh with externall afflictions or scourges for that short and momentary smart and mourning is made a meanes of his reuocation and so by consequent of his perpetuall comfort and blessednesse FINIS