know by experience Confutation of them that thinke it a worke of wisedom to set a faire colour on a foule cause and cunningly to contriue their plots to circumuent the simple Whatsoeuer the world deems of such courses it is certayn that the Lord coÌ„demneth them though men iudge that the persons are prudent and their deuices very politick yet God saith that being suttle they are fooles and all their crafty practises nothing else but foolishnesse and deceit Neither Ier 4 22. doth Ieremie giue any better testimony of them when he saith They are foolish children and haue none vnderstanding they are wise to doe euill but to doe well they haue no knowledge It cannot be that the Spirit of God which is omniscious should mistake any thing or being perfectly righteous should cal men by wrong names and therefore sithence he stileth these which were so skilfull in harme doing by the name of foolish men do they not bewray their ignorance or falshood which contrary to his testimony doe giue vnto them the title of wise men What though they see that which others perceiue not yet if they haue not vnderstanding to make good vse of it it were safer for them not to discerne it Js it not hurtfull for a desperate man to finde a knise ready to cut his owne throate or to espy a well wherein he may drowne himselfe And such is al the wit cunning of crafty persons Verse 9. Sinne maketh fooles to agree but among the righteous that which is acceptable maketh agreement ONe wicked man loueth an other for his sinnes sake and is the more willing and desirous of his company for his lewd conditions The word which we translate making to agree doth signifie to doe the part of an interpretour betweene men of different languages by whose meanes they mutually vnderstand each others words and of an ambassador between princes sent either for the making of a league or for the confirmation of loue betweene them the messengers which Baradoch Baladan the king of Babel sent to Ezechian are so called 2 Chron 32. 31. But among the righteous that which is acceptable c. The meaning is that goodnes eueÌ„ such as is approoued of God and pleasing to good men doth vnite the minds of those which are godly maketh them louing and kinde euery one to other Likenesse of maners is a forcible meanes to link mens affections Doct. together It is a thing common in the nature of all men and almost of al other liuing creatures for like to desire the like The Scriptures testifie it our owne hearts feele it and generall experience maketh it manifest Before that men are conuerted to God that may iustly bee charged vpon them which saint Paul speaketh to the Romanes that not onelie they commit such things as are worthy of Rom. 1 3â— eternall death but also fauour them that doe them But after that they are effectually called they may truely say with the Prophet I am a companion of them that feare thee and keep thy precepts Examples are pregnant and plentiful on both sides such as wilfully Psal 119 63. confirme the point Who remembreth not what was the cause of the reconciliation betweene Herod and Pilate who were before at variance And of the agreemeÌ„t of the Herodians with the Pharises which were of contrary factions Was it not the violence practises against Iesus Christ And the prophet maketh mention in a praier of the confederacy against God and his church by all or the most part of the idolatrous nations which were nere vnto Israell They haue taken craftie counsell saith hee against thy people Psa â—3 3 4. c and haue consulted against thy secret ones They haue said Come and let vs cut them off from being a nation and let the name of Israell be no more in remembrance For they haue consulted together in heart and made a league against thee The tabernacle of Edom and the Ishmalites Moab and the Agarims Geball and Ammon and Amalech the Philistins with the inhabitants of Tyrus Ashur is also ioined with theÌ„ they are in arme to the childreÌ„ of Lot Were all these nations neuer at any difference among theÌ„selues was there such innocency in them as that none would offer wroÌ„g to others or such meeknes and patience that euery man would beare it at the hands of others There was nothing lesse for all may reade that Ashur was violent and Tyrus prowde and Moab insolent and none of the rest but ignorant and vnrighteous And then all may know that discord is where humilitie is not and when knowledge and equity fail contentions and strife abound but it falleth out with them as with greihounds that goe together by the eares for a bone the sight of a poore hare will parte them and make them with one accord to persue her On the contrary side the hearts of the godly are strongly ioyned together by the graces which they see each in others and the good seruices which both parts performe to the Lord and his people Hereby came Ionathans soule to be so neerely knit vnto Dauid and Dauid so constantly to cleaue vnto Ionathan hereby was Ruth so firmely vnited to Naomi and Boaz to Ruth for the bonds of alliance affinity and marriage were not of such force with them as the piety and faithfulnes that was in them Jsaiah speaketh of two aduersary nations beeing alwaies at deadly fend one with an other and both of them mortall foes of God and the church that they should bee reconciled together and to God and to the church by their conuersion to Iesus Christ Jn that daie saith he shall there be a path from Egipt to Ashur and Ashur shall come into Egipt and Egipt into Ashur so the Egiptians shall worship with Ashur In that daie shall Israell be the third with Egipt and Ashur euen a blessing in the midst of the land for the Lord of hoastes shall blesse it saying Blessed bee my people Egipt and Ashur the worke of mine hands and Israel mine inheritance First the wicked of the same disposition haue a neer vnion one with an other as contrariwise the godly haue among themselues They are subiects of one prince souldiers of one captaine seruants of one master children of one father members of one body hauing the same soule and spirit to giue life and motion to him Secondly both the wicked and the godly are sociable to theÌ„ of theire owne sort and much affected with the companie of those which approoue of their waies and bee ready to ioyn with them in the exercises which delight them DruÌ„kards caÌ„not well rellish their ale or wine when they sit at it alone as chapmen without custome so are gamesters without coÌ„pany the presence coÌ„munication of filthy persons doth much recreate the persoÌ„s that are filthy and theeues doe thinke it a very great benefit to get companions with them in their theft And therefore in the first chapter
gladnesse But it is abomination to fooles c. Nothing is more offensiue Doct. 2 to wicked men than to be brought to goodnes Jt is death vnto them to take a good way and to be honest they will rather depart with their credit and comfort and wealth and safety and saluation than with their old acquaintance their Psal 50. 17. deare and welbeloued sinnes We read in the Psalmes that God saith to the wicked Thou hatest to bee reformed and hast cast my words behind thee He doth not lay to their charge so little as negligence that they had not yet amended their liues but as much as obstinacy that they would not as rebellion in behauiour that they shewed contempt to his words as bitternes of heart that they detested all wholsome erudition Reasons 1 First this may be seene by their demeanour towards such as would draw them out of their iniquities and perswade them to holy and Christian conuersation How do they fret and scorne at them how passionate and bitter do they grow against them as if they had offered some great indignity vnto them It is truely verified in the most which the Lord testifieth against the Israelites When I would haue healed Israel then the iniquity of Hose 7. 1. Ephraim was discouered and the wickednes of Samaria When their faults are spoken against they stand as stifly for them as they would for their dearest friends traduced by make bates WheÌ„ they are disswaded from satans seruice they more abhor the motion then to be inticed to disloyalty by traytors The Sodomites were as violent against Lot dehorting them from their sinne as if he had been found subuerting their City Secondly this groweth from the great loue they beare to euil and the good liking which they haue of it Zophar in the book of Iob speaking of euery such one sheweth that wickednes is sweet in Iob. 20. 12. his mouth and he hideth it vnder his tongue and fauoureth it and will not forsake it And Dauid sayeth that pride is a chaine vnto Psâ—l 73. 6. Col. 3. 5. Mat. 5 24. them and cruellie couereth them as a garment Saint Paule calleth sins by the name of members and our Sauiour compareth them to our right hand or right eie Now then they seeme to haue reason to stick to their sinfulnes for who can take it wel to haue his meate plucked out of his mouth or chaine of his necke or his coate from his back or his limmes from his body or his eyes out of his head Ye offer violence to his life if ye restrain him of his lusts As euery godly man hath a double life one of grace and an other of nature so hath euery wicked man also two liues one of nature and an other of corruption and hee is for the most parte equally sensible of them both Thirdly this causeth reformation of life to be so much diseasted because it is so little exercised they which will enter into that way must trauell almost solitary hauing fewe companions to go along with them And this S. Iohn testifieth saying We know that we are of God the whole world heth in wickednes And yet that were not so much if the multitude of theÌ„ that liue in their lewdnes 1. Iohn 5. 19. would permit them to passe peaceably that incline to leaue their lewdnes But whosoeuer will not run with them to the same excesse of riot must look to be maliciously depraued conteÌ„ptuously derided insomuch that Jsaias saith that he which refraineth Isay 59. 15. Vse 1. from euill doth cause himselfe to bee counted a mad man Instruction to labour first to heale them of their folly whome we would haue holpen out off their faults They will neuer bee willing to relinquish their wickednes vntill they bee brought to imbrace wisedome The idolatrous Ephesians had the same nature with the Christians and the Christian Ephesians had beene subiect to the same corruptions with the idolaters and yet the one sort hauing learned Christ did cast off their sinfull conuersation as an old rotten and ragged garment and the other hauing their vnderstandings darkned kept on their filthines still and gloried in it as if it had beene a pretious ornament When mention was made of disgrace offered to their diuelish idole Diana Act 19. they came running together on an hurry and bellowing for her like a tumultuous droue of Oxen. Mens waies can neuer bee good whiles their heart is without soundnes and the heart canne neuer be sound whiles the mind is without iudgement As therefore it commeth to passe that so many loose their labour in attempting impossibilities in seeking to drawe vp a sappe of knowledge and wisedome our of the roote of ignorance folly They would haue their people to be at their back ready to forbeare euery euill which they forbid to performe all the duties which they require and yet not to meddle with religion or haue any dealing with sermons or Scripture So they would haue their words obeyed and Gods resisted so they would haue their owne willes satisfied rather then the soules of the parties saued but so they shall find themselues crossed and their commandements vtterly contemned And besides this wee may learne to looke for strong encounters when wee assault the holes of Satan and strike at sinne we must prepare for a sharpe conflict a short skirmish and bickering will not suffice to vanquish him Jt is expedient to bring with vs all sort of weapons munition to this battaile especially good arguments to conuince the parties whome we deale with that that which appeareth in shewe to be abhominable may be prooued in truth to bee reasonable necessary And withall it must be prouided that patieÌ„ce be not wanting for that will helpe to winne those at the last which cannot be induced to yeeld at the first and that will bee a meanes to protect vs from the stroke of the clamorous outcryes which are like to be made against vs. If it be thought an abhominable course for theÌ„ to depart from euill it wil be iudged an execrable crime for vs to perswade them to it S Peter saith that they will speake euill of them which leaue theire society and fellowshippe and therefore much more will they doe so of vs which both leaue it our selues and leade away others in like manner 1. Pet. 4 4. with vs. Consolation for them to whome nothing is so acceptable as power against sinne and nothing so fearefull as backsliding froÌ„ grace which against their corruptions crie out with the Apostle Who shall deliuer me from this body of death and for constant perseuerance Rom. 7. 24. do pray with the prophet Establish me with thy free spirit When euill is as loathsome to them as a prison when corruption Psal 51 12 is as bitter as death when their hope of stability freedome dependeth on the spirit how vnlike are these men to the fooles which
of treason and the griefe of violent death when he was a man But the scripture noteth that hee would not displease him to saie why hast thou done so 1. Kings 1 6. Instruction to childreÌ„ to take notice with thankfulnes of their parents loue not onely for their food and apparrel for their portion and patrimonie but like wise and that in a principal maner for their good education for their holy instructions for theire wholesome and medicinable corrections though for the present they seemed somewhat sharp and bitter vnto them These things are onely profitable to their bodies and yet not alwaies nor for perpetuity but these are for the good of theire soules and that certainly and for euermore The fathers fondnes and Gods anger and the childs ruine goe often together with those earthly possessions but the fathers faithfulnesse and Gods fauour and the childes happines are alwaies conioyned where this healthfull discipline is duly exercised and regarded Vers 25. The righteous eateth to the contentation of his minde but the bellie of the wicked shall want THe righteous all those which are religious in hearte and vpright in their wayes eate that is inioy all good things as they shall not be starued through want of food so they shall not be destitute of cloathing or lodging or habitation or any other thing that is needfull for them eyther they shall abound with plenty or be prouided of that which is sufficient Sometimes they haue no greate store for their eies to looke vpon yet liuing by faith and not by sight they haue alwaies enough for theire soules to be satisfied with But the bellie of the wicked shall want and their backes also very often and according to the curse of the lawe manie of them liue in hunger and in thirst and in nakednesse and in need of al things And albeit this iudgement is not Deu. 28. 48. executed vpon them all yet coÌ„monly some other more heauy and hurâ—full is inflicted vpon them that escape it And of neither of them which get most nor of them which fare best it can be truely affirmed that they eate to the contentation of their minds For though they haue much wealth in their hands much meat at their tables and much wine in their bowles yet they haue not much nor any contentment in their hearts for they remaine vnsatiable As the godly are in better case than the wicked for their soules Doct. in regard of the life to come so they are for their bodies in respect of their present state He onely is blessed in earth that is to be glorifâ—ed in heauen and none can possibly be happy here so long as he standeth in state of damnation for hereafter When the Spirit of God giueth grace to the soule his prouidence will not fayle to minister all good things to the body And therefore the Apostle sayth that 1. Tim. 4. 8. godlinesse is profitable vnto all things which hath the promise of the life present and of that that is to come On the other side vngodly men hauing no piety in them haue likewise no promise to them The best that may be hoped for is this that if they be Gods elect he will drawe them to himselfe by penury and wants or other scourges If otherwise let them know that he neuer giueth any thing to them in mercy whome he is minded to destroy in iustice A larger prosecution of this point see in the tenth Chapter verse the third vpon these words The Lord will not famâ—sh the soule of the righteous but he casteth away the substance of the wicked AN EXPOSITION OF THE FOVRTEENTH CHAPTER OF THE PROVERBS CHAPTER XIIII Verse 1. A wise woman buildeth her house but the foolish destroieth it with her owne hands A Wise woman Such a one as is both godly and discreet buildeth her house is helpfull and profitable to the state family of her husband and her owne But she that is foolish being destitute of grace and good prouidence how much wit soeuer she hath for many times the most witty wiues are the least thrifty huswiues destroieth it vndooeth her husâ—and her selfe and children and ouerthroweth the whole houshold It behooueth a man in regard of his whole estate to be wise Doct. and wary in making choyse of his wife Though his owne skill and power be slender and vnable to effect any matters of importance yet by a wise diligent helper he may bring great things to passe and though himselfe be neuer so industrious and expert in his calling yet by a wretchlesse and wastfull yoakefellow his labours may be all consumed A good woman comming to a house scarce side-wall high will set vp the roofe furnish the rooms but a lewd huswife finding an house already built and stored will rase the foundation of it and quickly empty it of all the furniture Some by their sloth carelesnesse neglect either to get or saue others by their pride or luxury or like vices spare not to lauish out and mispend and all by sinfulnes and rebellion against God do drawe downe his curse and iudgements vpon them Somewhat hath been already spoken to this point in the twelfth chapter and fourth verse vpon these words A vertuous woman is the crowne of her husband but she that maketh him ashamed is a rottennesse in his bones And more remaineth to be handled in the one and thirtieth chapter where the Lord himselfe doth at large illustrate the seuerall properties and good effects of a prudent godly and gratious woman Vers 2. He that walketh in his vprightnesse feareth the Lord but he that is lewd in his waies despiseth him BY walking and waies is meant in the Scriptures the ordinary vsuall and common course of mens behauiour by vprightnesse the sincerity and faithfulnes of their harts contrary to fraud and guile which pretendeth one thing and purposeth another in them which make a shew to doe seruice to God in that wherein they only or principally propose some carnall end to themselues and by fearing the Lord is vnderstood true piety and godlines So that the sence of the former clause is that euery one which accustometh himselfe to well doing vnfainedly without hypocrisie and halting is vndoubtedly the child of God and truely religious But he that is lewd in his waies that leadeth a wicked life whether openly in the sight and view of the world or secretly so as is known only to the Lord and his owne conscience despiseth him doth actually and in deed shew contempt to God by violating his lawes howsoeuer he may beare himselfe in hand and make others to beleeue that he doth much reuerence him The faithfulnesse or falslood of the heart may be discerned by the Doct. course of the conuersation The grace of the spirit cannot be dammed vp in the soule of a man but that it will flow forth and shew it selfe by goodnesse in his behauiour neither can there possibly be a constant streame
are there perswasions and reasons to that purpose declared Come with vs say they we will lay â—ait for bloud and lie priuilie Prou. 1. 11. 13 14. for the innocent without danger we shall finde all precious riches and fill our houses with spoile thou shalt put in thy lot among vs we will all haue one purse And the fellowship of faithfull Christians in fasting and prayer in participation of the word and Sacraments and in all holy exercises of religion doth asmuch refresh the hearts of them that addict themselues to the seruices of God and vnfainedly seeke eternall saluation They gladly come together they willingly stay together they coÌ„fortably conuerse together as it is sayd in the Acts of the Apostles that they coÌ„tinued Acts 2. 46. daylie with one accord in the temple breaking bread at home did eate their meate togither with gladnesse and singlenesse of heart Confutation of them that giue the Papists so high a commendation for vnity which deserue so deepe a condemnation for conspiracy Vse 1 They loue one an other most dearely but it is because one knoweth an other to hate religion Christians and Prince and country most deadly idolatry and superstition and treachery and treasons are the foundations of their amity and kindnes Instruction to try what vprightnes is in our heartes by our loue or righteous men for righteousnesse sake Whosoeuer doth trulie detest iniquitie will louingly imbrace the company of them that be enemies vnto it and all that soundly sette their affections on goodnesse will estrange themselues from them that walke in wickednesse Dauid built his comfort vpon the firmnes of this groundworke when he said for the assurance of his fidelity towards God that all his delight was in the saints that were in Psal 16. 3. the earth and in the excellent And when he appealed to the lords owne testimony of his holy zeale saying Doe not I hate them O Lord that hate thee and do not I earnestly contend with those that Psal 139. 21. 22. rise vp against thee I hate them with an vnfained hatred as they were mine vtter enemies Consolation to them whome no vngodly man can fancy but euery one maligneth and speaketh euill of and setteth himselfe against What maketh this enmity and opposition but folly and malice on the one side and saithfulnes and well doing on the other It prooueth that themselues are too spirituall for fleshly fooles to fauour and their wayes too righteous for sinfull men to like of If they were of the world they should finde more friendship at worldly mens hands if they would runne to the same excesse of riot and sinne with the wicked they should be lesse traduced by wicked mens tongues In regard whereof on the contrary side it is not a credit but a blemish not for comfort but for terror to be magnified and much made of among them of whom God and his best seruants are despised and lewde men of worse behauiour are most countenanced Verse 10. The heart knoweth the bitternesse of his soule and a stranger shall not meddle with his ioie THe heart of a man that part of him which is the fountayne of life and seate of affections knoweth the bitternesse of his soule feeleth inward anguish and hath experience of pearcing sorrowes the meaning is that the feares and heart griefe of them that haue a troubled conscience are more felt of themselues than known to others And a stranger any other besides himselfe shall not meddle with his ioye cannot discerne how great his comfort 1. Pet. 1. 8. is being the same that Saint Peter calleth an vnspeakable ioye No griefe is so great as that which lyeth vpon an afflicted conscience Doct. 1 It is not only bitter but bitternesse it selfe more vnpleasant than gall or wormwood it is an vnknown burden and grieuously crusheth euery one which lyeth vnder it And therefore it is said that the spirit of a man will sustaine his infirmitie but a Prou. 18. 14. wounded spirit vvho can beare The mind of a man may beare out with patience the paines and diseases of the body or any outward crosses but what strength besides the power of Gods holy spirit is able to make a man without fainting or shrinking to endure the torment of a bitter afflicted soule No health no pleasures no comforts of this life can cheare it vp no might can enable any to stand firme and sure vnder such an intolerable waight Dauid compareth the horror of it not to stripes on the body or breaches on the skinne or wounds in the flesh but to the very breaking of the bones as he saith Make mee heare ioie and gladnesse Psal 51. 8. that the bones which thou hast broken may reioice First the sight of sinne is very hideous for a wakened conscience Reasons 1 to behold and that doth therefore pierce the heart with miserable pangues and terrors And hereupon was Dauid mooued with such importunity to sue for mercy at Gods hands that the booke might be crossed and all his iniquities pardoned because saith he my sinne is euer before me The memory and guiltines of Psal 51. 3 it pursued him euery where continually by night and by day abroad and at home in bed and at boord no time could free him from it no place could ridde him of it no power could preuayle against it Secondly the apprehension of Gods displeasure of all things is most terrible and fearfull and that is it which doth so much dismay the wounded consciences Iob had afflictions vpon afflictions and losses vpon losses losse of sheepe and Oxen losse of Asses and Cammels losse of seruants and children losse of foundnesse and good estate of his owne body and yet for all these his heart was not troubled vntill God seemed to be offended and then he was presently much perplexed The Prophets knew well that rebukes were wholsome and chasticements necessary and yet they pray earnestly that the Lord would not rebuke them in wrath nor correct them in anger but only chastise them in iudgement least they should be brought to nothing Psal 6 1. Ier. 10. 24. Our Sauiour Christ himselfe could easily endure both paines and pouerty and hunger and thirst and contempt and reproche and all other crosses from his youth vpward but when our transgressions brought vpon him Gods indignation when for the sins of his people he was to sustaine the wrath of his father then though he was most perfectly patient yet he could no longer forbeare to bemone his importable burden that lay vpon him My soule saith he is heauie euen vnto the death then he praieth Father if it be possible let this cup passe from me then in a bitter agony he falleth a sweating and that of drops of bloud and lastly after all this at the finishing of his passion and the perfecting of our redemption he sendeth vp a patheticall complaint to his father My God my God why hast thou forsaken me