which is good HE that possesseth his heart who hath his minde rightlie informed with knowledge and iudgement and orderlie moderateth his desires and affections loueth his owne soule hath a due care of himselfe and vseth direct meanes for his saluation safetie comfort and welfare For to loue ones soule in this place is otherwise taken then in the Gospell by Saint Iohn chap. 12. 25. where it is saide that hee which loueth his soule shall lose it and hee that hateth his soule in this world shall keepe it vnto eternall life To loue the soule that is to be desirous of reteining this naturall life as rather to denie the truth of God and forsake the gospell of Christ then to make profession therof and yeeld sincere obedience to it with hazard and perill and he shall lose his soule that is forfeit his saluation and happines as hee that hateth his soule which chuseth to forgoe life rather then the seruices of God and a good conscience shall keepe it vnto eternall life be saued and glorified for euer Hee keepeth vnderstanding not onely heareth good instructions but seriouslie attendeth to them pondereth of them in his meditations laieth them vp in his memorie obserueth them diligently in the course of his life and retaineth them constantly till the time of his death to find that which is good that is the end which he proposeth to him self this is the successe which he obtaineth that Gods fauour shal be confirmed vnto him both by the blessings of this presēt life and by a blessed estate in that which is to come hereafter ¶ It is a prerogatiue peculiar to the wise and godlie to be owners Doct. 1 of their owne hearts Fooles and graceles persons are otherwise described when they are sayd to haue a price in their hand to get wisedome but they Prou. 17. 16. lacke an heart And therefore also the Prophet likeneth them to Doues deceiued as being without an heart Which sayings are Hos 7. 11. not so meant as if they wanted integrall partes or reasonable soules of men but that they were deuoyd of grace power to vse gouerne the same as much as the sillie bruitish creatures First Sathan rules and raignes in all the wicked as a king Reas and worketh in their hearts as a God hauing no lesse power ouer their soules till God by grace deliuer them then the Fowler hath of the byrd that is taken in his net which he may carrie whither he will and deale with in what manner he list without 2. Tim. 2. 26. any resistance Secondly lust and passion claime a iurisdiction in them and hold the same and rigorously exercise it to their greatest dammage They are thereby constrained but willingly which is the most tyrannous compulsion to desire nothing but that which will hurt them nor to distast any thing so much as that which will doe them most good to be well pleased with that which prouoketh Gods anger against them and farre offended with that which would procure his fauour vnto them to be merrie when there is greatest cause of mourning and so to mourne as no sound comfort shall follow after it Now what can depost the diuell from his regalitie and what can restraine these lusts and passions from their violence but the word of God but the spirit of God but the power of God which are effectuall onely in them that are wise and godly Confutation of that erronious and pernitious doctrine of Vse 1 the papists maintaining free will without grace whereby they arrogate to themselues and yeeld to others how much soeuer inthralled to sinne an vnderstanding in minde to iudge of the right way to saluation and a power of heart to chuse it and walke in it at their pleasure As though Sathans captiues had no manacles on their hands nor bolts on their heeles neither were shut vp in prison nor doore locked vpon them but enioyed libertie to be within and without in house in streete and in field as they lust and to stay as they will and depart when they will and doe what they will If this be so there is lesse crueltie in the diuell and sinne then the Scriptures complaine of If this be so why may not wicked men safely presume to spend all their daies in lusts because it is pleasant to liue in them and yet leaue off at their latter end because it is dangerous to die in them If this be so what needed Christ to be at so great paines charges as to lay downe his life and powre out his soule to redeeme his people from their iniquities when themselues had will wisedome and power to prouide for their indemnitie with lesse torment and trouble Instruction to get wisedome and pietie that we may be capable of this prerogatiue and obtaine this inestimable possession without which the hauing of houses lands Lordshippes kingdomes and worlds if there were many to be gotten is nothing comparable How great is his power that can rule his owne minde when wrongs and iniuries be offered vnto him that can possesse his soule with patience when troubles and afflictions be vpon him that can mourne with godly sorrow when there is cause of heauines that can reioyce with Christian gladnes when there is matter of comfort that can subdue those corruptions whereunto others are in bondage that can bring into Gods presence the vprightnes of his heart as well as the gesture of his body at all holie exercises that is made able to dispose of his will and affections according as the Lord his word or workes doe call vpon him to be affected But no man can attaine to this freedome by his owne power or by the might of any other creature the word of God is that which must put vs in possession of it if euer we will obtaine the fruition of it as he that did purchase it for vs doth testifie in the Gospell saying the truth shall make you free Neither yet will the word of truth Iohn 8. 32. worke it where the force of grace is wanting for where the spirit 1. Cor. 3. 17. of the Lord is there is libertie saith the Apostle And what then but bondage and thraldome is to be found or looked for where the spirit dwelleth not ¶ Loueth his owne soule c. Euery godly wise man is a true Doct. 2 friend to himselfe The wicked are full of corrupt false loue carnally seeking onely their owne priuate aduantage without respect of the benefite of their brethren and yet loue not themselues well because they doe the worke of hatred in procuring of their owne hurt and deale with themselues in satisfying lusts of the flesh as fond parents doe in cockring their children and exempting Prou. 13. 14. them from the rod but those that are indued with grace and wisedome as they restraine their sensuall desires so they giue a good testimonie of their sound loue to themselues by their prouident care both for
shall I know that I may be merry and cheerfull that comfort and gladnes belong to mee When thou findest saluation confirmed to thee by the remission of thy sinnes and grace and sinceritie dwelling within thee Be glad yee righteous Ps 32. 11. 33. 1. saith the Prophet and reioyce in the Lord and be ioyfull all yee that are vpright in heart Reioyce in the Lord ô yee righteous for it becommeth vpright men to be thankefull But as for them that be impious vnrighteous or hypocriticall dissemblers let them weepe and lament for their sinnes and the daunger of their soules for that is the most seemelie exercise which they can performe And if they will not addict themselues vnto it voluntarilie they will in time be driuen vnto it by compulsion Either they must turne their laughter into mourning or God will make them to mourne for their laughter Their mirth and ioy is but momentanie for a short season and better it is neuer to be glad then not to reteine matter of gladnes for euer For that cause among others Salomon doth so basely esteeme of the ioy and iollitie of vaine persons saying Better it is to heare the rebuke of a wiseman then that a man should heare the song of fooles For like the noyse of thornes vnder the pot so is the laughter of the foole this is also vanitie Vse Reproofe of them that being least wise and vertuous are most greedilie giuen to satisfie their desires and appetites though being sometimes solicited they can neuer yet be fullie satisfied Some seeke their commodities so greedilie as though the world were made for nothing else but to be their possession others are climing so fast and labouring so earnestly to growe great that if it were possible they would mount vp to the heauens and touch the skies with their foreheads but they flie with the wings of earthly pride yea rather of hellish ambition An other sort pursue their pleasures and delights so vncessantly as if they were created for no other vse but to serue their recreations for so they would haue their maisters called although improperlie as hawking hunting quaffing scoffing dauncing dycing carding bowling and all manner of vnfruitfull exercises which are manie more then wee can recount yet not one aboue the number of them for which they shal be plagued Their hearts are oppressed with the loue of sinfull delights which take authoritie vpon them and shewe tyrannie to their soules The case standeth with them for voluptuousnes and pleasures as it doth with drunkards and such as haue the dropsie for wine and strong drinke they thirst continuallie after that which turneth to the bane of their braines and whole bodies nothing is so welcome vnto them as that which is most hurtfull for them Who vse to bestowe so much time in these idle actions as they which haue time little enough to bewaile their abhominable wayes wherein they haue walked though manie more yeares should be added to their liues then they haue anie graunt of ¶ Seruants c. All sinners are bond-men and euerie good Doct. 2 man is a Prince No promotion can manumisse the former sort or bring any freedome to them fot hee calleth them seruants still though they be commanders and no depression can debase the other or take away their dignitie from then for he stileth them still by the name of Princes though subiect to seruants And this same writer Saloman by the instinct of the same holie spirit doeth in an other booke so esteeme and speake of either part as heerein this Text Follie saith hee that is vicious persons whome sinne hath infatuated is set in great excellencie and the rich not flowing with earthlie possessions but stored with heauenlie graces is set in the lowe place I haue Eccl. 10. 7. 6. seene seruants on horses and Princes walking as seruants on the ground First the vngodlie haue sinne to their maister as our Sauiour Reasons testifieth saying Whosoeuer committeth sinne that is liueth Iohn 8 34. impenitentlie in the practise thereof is the seruant of sinne And Saint Peter assigneth a cause of this seruitude in that they are 1. Pet 2. 19. ouercome of corruption and of whome soeuer a man is ouercome euen vnto the same is he in bondage Now Sathan also exerciseth dominion where sinne raigneth for one of them is subordinate to the other and hell and damnation challenge a right in the slaues of sinne and Sathan to owne them presentlie and to seize vpon them in time to come by the hand of death and to hold them inthralled from thenceforth for euer Secondlie the godlie are Princes by birth both by their fathers side for they are begotten of God who is the greatest King and by their mothers side for they are borne of the Church who is the noblest Queene and to whom is a promise made for the glorious estate of her issue In steede of thy fathers Ps 45. 16. saith the Lord to her shall thy children bee thou shalt make them Princes through all the earth And as their parentage is honorable so is their patrimony and possessions ample and large they being heires with God and heires annexed with Christ the Ro. 8. 17. Lord and heire of all creatures Wee neede not to discourse of their princelie valure in exploits and victories in conquests and tryumphs They subdue the corruptions of their owne hearts they rule their owne mindes Pro. 16. 32. which is a greater matter then the winning of a Citie They ouercome the world by Faith as S. Iohn declareth the diuell is ouerthrowne 1. Ioh. 5. 5. and vanquished by them so puissant and valorous are they by his power that worketh all in all things for them Instruction that wee preferre not the worst with contempt Vse of the best in regard of outward prerogatiues As it is not meant that bad superiours should be abridged of their precedencie other ciuil preheminences because they are not godlie so it is not meete that good inferiours should be defrauded of good affection reuerent estimation and friendly vsage because they are not wealthy Beware that thou approoue not of the wicked mans behauiour nor admire his prosperous estate sithence his condition is so seruile and contemptible and take heede that thou despise not the poore that is godly nor condemne either the case that he standeth in or the waies that he walketh in forasmuch as his dignitie is so great and glorious Whosoeuer reposeth his owne happines in heauen and not in earth and priceth Gods loue to himselfe aboue the pompe or riches of this life will also giue most preferment in his heart to others that shewe themselues to be citizens of heauen and whom the Lord hath chosen to be rich infaith and heires of the kingdome Iam. 2. 5. which he promised to them that loue him none but fellow-seruants and such as are base borne will honour the drudges and seruants of sinne aboue the
sonnes and children of God Which may well serue also to them that feare God for a motiue to patience in their tribulations and aduersitie seeing that all the crosses which Christians doe beare are nothing else but as it were the murthering of young noble men in their childhood that they may be fitted for glorie and excellencie when they shall come to their riper age hereafter Ouer princes c. Euill rulers neuer abuse their authoritie so Doct. 3 much as when the godly fall into their hands It followeth beneath in an other chapter that when the wicked rise vp that is flourish and beare sway men hide themselues What men are they which are driuen into that distresse The Prou. 28. 28. next clause sheweth by consequent saying When they perish the righteous increase And was not this to be cleerely seene in Pharaoes tyrannie and the Egiptians crueltie against the poore Israelites And was it not as euident in the violence of the Babilonians against the Iewes when they defiled the women in Zion and the maides in the cities of Iudah When the Princes were hanged by Lam. 5. their hands and the faces of the Elders were not had in honour when they tooke the young men to grinde and the children fell vnder the wood as the Prophet in the name of the church complaineth And we may spare and passe by that insolent proud and high minded Haman and his bloudie designement who as he thought hauing the liues of all Gods people at his disposing Hest 3. 13. was resolute to spare none but vtterly to roote out kill and destroy euery one both young and old children and women in one day and to spoile them as a prey First they beare an implacable hatred against them and euer Reasons 1 haue done since the restitution of our first parents at what time the Lord himselfe put enmitie betweene the seede of the woman Gen. 3. 15. and the seede of the serpent Now when enemies are rulers and beares are shepheards what equitie or safetie may of the flocke be expected Secondly they enuy the felicitie good estate of the righteous for their soules are not altogether ignoraÌ„t that indeed they be deare to God their father and before him are their betters yea their coÌ„sciences stand in dread of his image which sheweth it selfe and shineth forth in their liues and that their pietie and vertuous behauiour doth winne them much credit with wise men therefore they deale most maliciously with them Thirdly they haue for the most part all incouragements to lay loads and burdens vpon their backes wicked men oppressed will as farre as they can both resist and reuenge and many others will murmure and clamour at the wrongs that are offered vnto them whereas the godly are patient and readie to beare indignities and euery one almost will be readie to animate and applaud those that vexe and molest them Instruction to all gouernours both domesticall and publike together with Landlords to finde out and discouer to Vse themselues their owne estates by the exercise of their gouernment Are their greatest fauours bestowed on them that giue greatest testimonie of the feare of God and appeare to be most faithfull Doe they resâ—rue their kindnes for those that walke in a perfect way as Dauid did his and bend their displeasure against slanderers them that haue proud lookes deceitfull persons and tellers of lies If this their course be constantly held and without partialitie why may it not be saide that they doe wisely in a perfect way that they walke in the vprightnes of their hearts in the midst of their houses or dominions But if they smile vpon the wicked and grace them with their best lookes and frowne vpon the righteous and browe beate them with a disdainefull countenance if they can easily passe by the foule faults of blasphemers ruffians quaffers quarrellers gamesters picke-thankes and whoremaisters and so bitterly aggrauate and censure the smaller infirmities of such as otherwise are vertuous and honest who peraduenture if they had equall hearing such as Iob afforded to the meanest in his house would proue themselues not to be culpable at all but to haue performed some good dutie then their waies tell them that their hearts be corrupt and by strengthning the hands of sinners they shewe their loue to sinne and by their rigour against the godly they bewray and manifest their owne vngodlines Furthermore since the proceedings of godlesse gouernours are so vniust and cruell against the people of God it should make vs the more seruiceable to him in all religious obedieÌ„ce to his lawes and loyall to his Lieftenant our Soueraigne the kings maiestie whom he hath set ouer vs that he may preserue vs from the hands of our mortall aduersaries the papists It was an heauie stroke vpon Ierusalem and Iudah to be deliuered though a short time into the hands of Shishak the king of Egipt that being seruants to him they might knowe the difference betweene the seruice of the Lord and of the heathen 2. Chron. 12. 8 princes and will it be an easie burden for vs to beare the intollerable yoke of that Romish Antichrist to be made the seruants of that seruant of seruants who exalteth himselfe so proudly so aboue kings and the greatest potentates May we thinke that that mankind beast who hath so long time liued by blood by the blood of the soules of them that subiect themselues to his lawes and the blood of the bodies of them that resist him would intreate vs with as great mildnes as Shishak did Rehoboam and his people Nay as Zenacherib would haue done Hezekiah and his people Nebuchadnezzar with his Babilonians was farre more fauourable to Ierusalem then the pope with his Romanists would be to England if his power serued him against the King and his faithfull subiects For neuer any Amalakitâ— was more infestious and full of inveterate rancour against Iacobs posteritie then the popish idolaters are against those that are truely religious Verse 11. The vnderstanding of a man maketh him slow to wrath and it is his glory to passe by an offence THe vnderstanding of a man the heauenly wisedome of God which is in the minde of a regenerate person according to the measure thereof withholdeth him from rash and vnaduised anger but not from all anger for then it should depriue him of some vertue and disable him from the performance of many dueties As the distempered passions of wrath be workes of the flesh and carefully to be auoyded so are the well gouerned affections of anger fruites of the spirit and seasonably to be exercised He that is ouercarried with rage and choller doeth want those louely graces of meekenes and patience and he that is neuer stirred to any displeasure is possessed with stupiditie and destitute of zeale and Christian feeling Now to shunne these vicious extreames on both sides and obserue the laudable mediocritie betweene them these rules may direct vs. First
fellowes conuersing with them false witnesses were not farre to be sought nor hard to be found but would be there present and made readie for their turne with fewe howres warning First all that liue inordinately and lead a wicked life beare Reas 1 iustice a deadly grudge for that it iustly threatneth to cutte them off for their due deserts and so also haue they a quarrell against righteous men because they disalowe their vnrighteous dealing and therefore when they pretend in shewe to testifie the truth and to speake their knowledge they meane in deed to be reuenged on their aduersaries and to speake against the truth which they certainely knowe Secondly such as maintaine the foulest matter are vsually the dearest friends vnto them as being not onely their fellowes in the seruice of sinne but euen their brethren the sonnes of Sathan besides that the tongue of the one sort is set to sale for a price and the hand of the other is readie to hire it with wages Thirdly they are destitute of the feare of God they dread no danger they conclude of impunitie or else they would not be so licentious in all the rest of their waies and what will they not vndertake then when as it seemeth to them they may goe through stitch with it in safetie to hurt their foes to helpe their friends and greatly to benefite themselues Instruction for iudges and all other gouernours to be very Vse circumspect in the choise of Iurours the admissiō of witnesses and proceeding vpon the accusations or depositions of dissolute persons vnlesse other circumstances doe confirme their testimonies And as little heede should be giuen of euery man to their priuate tales and reports which way so euer they tend whether to the extolling of the wicked or deprauing of the godly what is to be thought of Belials sonne but that as an obedient child he will applie himselfe to Belials busines ¶ His mouth swalloweth vp c. The greater delight any man Doct. 2 taketh in sinning the more grieuous a sinner he is Notorious and hainous offendours are thereby described in the fourth chapter almost after the same manner as in this place but somewhat more largely and clearely They cannot Prou. 4. 15. 16 sleepe except they haue done euill and their sleepe departeth except they cause some to fall For they eate the breade of wickednes and drinke the wine of violence And Zophar foretelling the plagues and miseries that are readie to lay hands on a cruell man and one that is ripe for destruction saith that wickednes was sweete in Iob. 20. 12 13 his mouth and he hid it vnder his tongue and fauoured it and would not forsake it but kept it close in his mouth He tooke it for a daintie morsell and fed vpon it and relished it so well that he was willing continually to be chewing of it First the more delight a man taketh in sinne with greater Reas 1 feruencie he loueth the same and according to the loue that he beareth thereunto is his hatred and enmitie against God and his word Secondly his affection to wickednes conuinceth him to be Ro. 8. 5. carnall and fleshly for they that are after the flesh sauour the things of the flesh Yea such a one is not onely fleshly but flesh it selfe in full proportion which is odious and loathsome to the Lord. For though they that haue the spirit doe sometimes slippe into sinnes yet they hate them and mourne for them and reioce not in them Thirdly his heart is the harder and further from repentance by how much his lust and desire is more satisfied in euill it argueth that men are past feeling and remorse when they giue themselues to worke wickednes with greedines See chapter Ephes 4. 19. 10. 23. Verse 29. But iudgements are prepared for these scorners and stripes for the backe of fooles THe behauiour of these contemptuous persons was declared in the former sentence and their recompence followeth in this for all their cunning and scorning speeches iudgements punishments many and of diuers sorts for the plurall number noteth the multitude and varietie of them are prepared for scorners not onely appointed but readie to be executed vpon them either by the magistrate or else by the Lord himselfe in this life or in that which is to come or in both And stripes for the backe of fooles sharpe and seuere plagues resembled by the scourging of bondmen are in a readines both for the soules and bodies of these malicious and incorrigible fooles which shall not lightly be chastened but greeuously and extreamely tormented to their destruction For the Mat 25. 41. preparation doth argue some exquisite torture as fire prepared Isay 30. 33. for the diuell and his Angels and Tophet prepared of old for that cursed king of Assur c. ¶ Though sinfull men deride the words of God yet they cannot Doct. escape the execution of them The lesse account they make of them the more speedily and fearefully they shal be plagued for their contempt as will better appeare in the first chapter AN EXPOSITION OF THE TWENTIETH CHAPTER OF THE PROVERBS CHAPTER XX. Verse 1. Wine is a mocker and strong drinke is raging and whosoeuer is deceiued thereby shall not be wise WIne needleslie or immoderately taken is a mocker maketh him a mocker which intemperately abuseth it strong drinke is raging causeth them that are ouer-gone therewith to brawle contend breake forth into outrage and goe together by the eares And whosoeuer is deceiued by it inticed by the colour or tast of it to exceed in it by drinking too often or too much shall not be wise either with diuine wisedome or humane but shew himselfe a foole and reape the fruit of his follie ¶ They that giue themselues to drunkennesse doe cast themselues Doct. into manie mischiefes The woe the sorrow the murmuring the rednes of eyes and other Prou. 23. 29. euils reckoned vp in the three and twentieth Chapter following doe manifest this and our present Text doth yeelde vs arguments enough and strong enough for further proofe of the same As first they are made mockers they scurrilly in their cups Reasons 1 fall to iesting at and deriding of others but in such absurd manner they doe it that they make themselues ridiculous and a iesting stocke to all And in time hauing hardned their harts through the custome of so foule a sinne they growe to be impious scorners of religion and bitter despisers of Gods faithfull seruants as Dauid complained that the drunkardes made Ps 69. 12. Songs of him and became malicious persecuters And let it be considered whether anie one kind of people be more impious impudent blasphemers and aduersaries to all piety then they whose greatest trauels abroade are to Tauerns and tipling-houses and ordinarie exercises at home to drinke healths and shew their man-hood nay worse then beast-hood in subduing their fellowes with force of the flagon and offering sacrifice
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
sinning the more greater a sinner he is Verse XXIX Doct. Though wicked men deride the words of God yet they cannot escape the execution of them CHAP. 20. VERSE I. Doct. THey that giue themselues to drunkennesse doe cast themselues into many mischiefes Verse III. Doct. It is a laudable vertue to be of a quiet disposition and to auoid contentions Verse IIII. Doct. 1. Light occasions will hinder carelesse men from the doing of necessary duties Doct. 2. He that will take his ease when he ought not shall feele misery when he would not Verse V. Doct. 1. Malicious men haue further reaches and plots in their heads then the world knoweth of Doct. 2. There be none so crafty but others may be as wise to sift them Verse VI. Doct. The best works of vnfaithfull men be of no value with God Verse VII Doct. 1. Whosoeuer is sincere honest the same is also righteous Doct. 2. Faithfull Parents haue no cause to dread the state of their children after their decease Verse VIII Doct. A vigilant Ruler is a restraint and terrour to vicious persons Verse IX Doct. The best shall haue corruptions and sinnes cleauing to them so long as they liue Verse XI Doct. It concerneth the young as well as the olde to be religious and to liue vertuously Verse XII Doct. Our members and senses are the workmanship and gift of God Verse XIII Doct. The abuse of lawfull things is vnlawfull hurtfull Verse XIIII Doct. 1. The Lord doth take notice of all the behauiour of men in their trafficking one with another Doct. 2. Carnall men direct not their tongues so much to speake truth as to seeke their owne aduantage Verse XVI Doct. They that rashly cast themselues into debt are not so fauorably to be dealt with as they that fall there-into through necessitie Verse XVII Doct. 1. Nothing is so pleasant to the wicked as that which is most hurtfull Doct. 2. Though iniquity and wickednesse yeeld pleasuree at the beginning yet they will put men to paine in the end Verse XVIII Doct. 1. A mans wisedome serueth him for best vse when hee will not rest vpon it alone but be holpen by the counsell of others Doct. 2. Wisedome and counsell are as needefull and auaileable for warre as strength and power Ver. XIX Doct. 1. It is good wisedome not to trust a slanderer or tell-tale with thy secrets Doct. 2. Both consultation and conuersation with flatterers is to be auoided Verse XX. Doct. Rebellious children and such as vilifie their Parents are subiect to some not able mischiefe and punishment Verse XXII Doct. All kinde of reuenge is vnlawfull for Christians Verse XXIIII Doct. God hath a prouident hand in the disposing of all mens waies Verse XXV Doct. Sacriligeous persons cannot long prosper Verse XXVI Doct. It is no cruelty for the Magistrates sharply to punish lewde and disordered persons Verse XXVII Doct. 1. That onely is to be esteemed a life which is sanctified with grace Doct. 2. Where God worketh grace he also giueth knowledge and vnderstanding Verse XXVIII Doct. The best way for Princes to confirme and strengthen themselues is to be good to their subiects Verse XXIX Doct. God doth adorne men with seuerall gifts according to the diuersity of their conditions Verse XXX Doct. Seuere corrections are sometimes to be vsed as good medicines against great sinnes AN EXPOSITION OF THE EIGHTEENTH CHAPTER OF THE PROVERBS CHAPTER XVIII Verse 1. For his desire a man will seeke separating himselfe and deale in euery matter FOr his desire a man will seeke Euery man will applie his minde and indeuour to get that which hee affecteth separating himselfe auoiding all the lets impediments which are like to crosse his desire and will deale in euery matter hee will attempt all such courses as may serue for the accomplishment of his purpose ¶ Whatsoeuer anie man best loueth that he will with greatest Doct. diligence and prouidence labour for That which the heart most wisheth whether it be good or bad the tongue hand and head with all the other members are ready to procure Ieremie complained of the wicked which delighted in wickednesse that they gaue themselues to fraude Ier. 9. 5. and falshood and tooke great paines to do wickedly And Esay commendeth the godly which set their mindes on godlinesse that with their soules they desired the Lord in the night and therefore with their spirits within them they would seek him in the morning When Achab had apprehended an hope of glorie and wealth to be wonne at Ramoth in Gilead he presently casteth about how to come by it and then he soliciteth Iehosaphat to beare him companie and then he appointeth his flattering prophets to giue him incouragement and then he scorned at Micaiah that foretold the perill and then he goeth on obstinately rather then resolutely to trie the successe And Dauids principall care was to please the Lord and to procure comfort to his owne soule and therefore he resolued for that purpose to walke in the lawes of the Lord and to banish from him all corrupt and pernicious companions Away saith he ye wicked for I will keepe the commandements of my God In which examples aswell of the one as of the other our text is verified though in contrarie manner For both these kings were inflamed with contrarie desires the one of his owne glorie the other of the Lords both of them separated themselues the one from good counsell the other from bad both of them practised that which they deemed best for their turnes the one contempt against Gods word the other obedience to it Reasons 1 First it is the nature of loue to make men industrious and painefull to compasse that which they couet for the satisfying of their wills as appeareth by generall experience Secondly they that be good and delight in goodnes shall be assisted and directed by Gods holie spirit in godly proceedings and they that be sinfull and take pleasure in sinne shall be driuen forwards and prompted by the suggestions of Sathan in mischieuous practises Vse 3 Confutation of the colourable glosses whereby innumerable guilefull professours illude their owne soules and deceiue the opinion of others They thinke themselues zealous for the truth and desirous of saluation but are idle and take no paines to purchase grace they are barren and bring not forth the fruits of loue they are carelesse and flie not from the baites of sinne The leaudest companions are as acceptable to them as the honestest Christians the most infectious speeches displease them no more then the wholesomest instructions they are as well contented to be present where the wickedest practises are plaied as where the godliest seruices are performed If the seate of loue were in the mouth and not in the heart if saying in word were sufficient to declare a sound affection without shewing the same indeed we might beleeue such men that they had vpright desire for none are more forward to brag and boast
thereof then they but sithens they faile of seeking and separating and exercising which should make them manifest they must pardon vs though we conceiue not so well of them when we see no better testimonie of pietie in them Verse 2. A foole is not delighted with knowledge but in discouering his owne heart A Foole a wicked person destitute of grace and wisedome and yet highly conceited thereof hath no delight in vnderstanding is not desirous to be truely wise and therefore regardeth as little the meanes whereby he may attaine to wisedome but in discouering his owne heart in shewing by word and deed that follie and naughtines which proceedeth out of his corrupt and wretched heart nothing doth satisfie him but that which is agreeable to his humours ¶ It is the note of a sinfull man to be possessed with selfe-liking Doct. and wilfulnes in his owne waies Of all men whom the prophets had to deale with they most complaine of those that were of this disposition and no man was more troubled with them as it seemeth than Ieremie When in the name of the Lord he willed them to inquire of the old way which is the good way and walke therein and they should finde rest to their soules they said they would not walke therein When he bid them take heede to the sound of the trumpet that is the word of Ier. 6. 16. 17. God by his messengers they said they would not take heed When he admonished them to returne euery one from his euill way and make their waies and their workes good they said desperately surely we will walke after our owne imaginations and doe euery man after the Ier. 18. 12. 13. stubbornnes of his wicked heart And was that good dealing with him in Aegipt when they told him expressely that the word which he had spoken in the name of the Lord they would not heare it Ier. 44. 16. 17. of him but would doe whatsoeuer thing went out of their owne mouth First carnall reason and worldly wisedome are of great force Reasons 1 and estimation with them and these are enmitie to the counsels of God and the counsels of God are foolishnes to them Secondly the lusts of the flesh doe rule and raigne in their soules and members they are wholy led with sensualitie and what can they relish which sauoureth of the spirit and what will not delight them that is sinfull and sensuall Thirdly pride continually aboundeth in their hearts they are toppe-full thereof and ouerflowen with it so that all good counsell giuen vnto them they reiect as contemptible but their owne wills and deuises they follow as diuine and admirable Their wittes are so fresh their knowledge so deepe their speeches so wise and their actions so well ordered as that nothing is well either done or said or thought of which is contrarie to their courses Instruction not to like of vnderstanding or instruction the Vse 1 worse because so many doe like of it no better for we know that the greatest number doth neuer consist of the wisest men but of the worldliest And what though the whole band of Sathans subiects should with open mouth exclaime and crie out vpon wisedome It is enough for her due praise and our imitation that she is iustified of her owne children Who hath beleeued Matt 11. 19. Isay 53. our report saith the prophet Isay and yet blessed were they that did beleuee it though neuer so fewe and cursed were they that gaue no credit to it although there were many millions of them Conuiction of all peruerse and obstinate persons which be wedded to their willes and of euery one which taketh pleasure in sinne that naughtines hath place in his heart But who told vs what is in their minds and affections what they best loue and like of Shall we be iudges of their consciences They tell vs in word and deed which way their heart is inclined their leaud and licentious exercises bewray and discouer their inward corruptions Who heareth not their tongues say that they are vnchastly minded when their lipps be vsually talking impurely doeth not lust and leaudnesse issue out of their mouths And will not immodest and wanton behauiour and dalliances declare as much to mens eyes Who seeth not a couetous affection shewing forth it selfe by greedie seeking of gaine and commoditie And doeth not ambition and insolencie and garishnes testifie against proud persons to their faces So doe riot vnthriftines and voluptuous liuing perpetually cry out vpon Epicures and bellie-gods Consolation for them that striue to bring their wills in subiection to Gods wisedome and imbrace instruction and as much as they can doe mortifie their inordinate affections the spirit of God inditeth them not of folly but the Lords owne testimonie consequently cleareth them of that contumacious obstinacie whereof the wicked are conuicted Vers 3. When the wicked commeth then commeth contempt and with the vile man reproach WHen the wicked commeth when any man becommeth wicked waxeth sinfull then commeth contempt dishonour and infamie follow fast after him his credit is growing into a consumption how great and many meanes soeuer he hath to vphold it and with the vile man reproach he that is vicious and by ill doing deserueth shame shall be sure to haue shame and reproach his companions if men dare not speake contemptuously to him yet they will talke contemptibly of him or though they should be afraid to censure him in their words yet they will be bold to despise him in their mindes See chap. 11. 2. 13. 18. Vers 4. The words of an excellent mans mouth are as deepe waters the welspring of wisedome is as a flowing riuer THe words the wholesome and fruitfull speeches of an excellent mans mouth vttered by godly men and such as feare the Lord for to them doth the holie Ghost vouchsafe the title of excellencie as when Dauid saith in the Psalms My goodnes extendeth to the Saints that are in the earth and to the excellent And Psal 16. 3. when Salomon saith in this booke The righteous is more excellent then his neighbour They are as deepe waters plentifull and copious such as faile not nor can be drawne drie at anie time The Well-spring of wisedome is like a flowing riuer their hearts feede Prou. 12. 26. their mouthes and thereout wise holie and fruitefull words flowe abundantly as a vehement streame boyleth out of a rich Fountaine See Chapt. 10. 11. Verse 5. To accept of the person of the wicked is not good to ouerthrow the iust man in iudgement TO accept of the person of the wicked to free him from punishment or to shew him fauour in a bad matter for his power parentage kindred friendes witte wealth gifts acquaintance or to regard anie thing in him without the cause is not good but dangerous and hurtfull it will draw downe the iudgements of God vpon those Magistrates or persons whatsoeuer which vse such parcialitie and he speaketh in this
that all our anger be onely for sinne and so we shall best put in practise the Apostles precept to be angry and Ephe. 4. 26. sinne not Then shall we not be teastie with them that be innocent because we are incensed by them that are faultie then shall we neuer like fumish Balaam fall out with beasts vnreasonable creatures much lesse be imbittered against things that are senselesse Secondly that our anger be measurably proportioned to the measure of the offence greatest indignation must be conceiued against the greatest transgressions though they bring not to vs so great annoyances and smaller faults should lesse displease vs though in priuate respects they seeme to be more for our dammage for euery part ought rather to be tenderly affected at Gods dishonour then his owne detriment Thridly that it be not ouerlong continued and excessiue in time but bounded within the limits of a day at the furthest the Lord would not haue wrath protracted till night nor the sunne to goe downe vpon it Fourthly that the crimes of our familiars benefactors kinsfolke and dearest friends doe make vs more angrie then theirs that are not so neerly vnited to vs that we take to heart the sinne of our child more then of a brother and of a yoke-fellow more then of a childe and our owne more then a yoke-fellow childe brother or of anie or all others Fiftlie that the ire and wrath against the sinnes of our neighbours drawe not our selues into anie sinfull behauiour against God as to be fierce violent in reuengement to raile to reuile to vomite out blasphemies or imprecations c. Lastly that it hinder vs not from but further vs to the performance of all good seruices especiallie in the behalfe of the parties delinquent as to admonish them pray for them and giue them direction for reformation of their transgressions And it is his glorie it winneth him honour and praise and that worthilie to passe by an offence to winke at smaller infirmities and to remit greater wrongs yet not so as to be silent at Gods dishonour with the perill of the soule of the sinner or at the grieuances which are offered to himselfe from them onelie the forbearance of reuenge and not of iust reproofe or of due correction is commended Thus thou seest both the roote and the fruite the cause and effect of lenitie and mildnes declared in this sentence It maketh much for a mans credit to be gentle and peaceable Doct. Ioseph hath gained to himselfe an immortall and perpetuall praise as is well knowne to all by his facilitie and readines to remit the enuie and wronges of his brethren against him shewing so much mercie and kindnesse to them for their preseruation which practised so much malice and crueltie against him for his destruction And how memorable is that mecknesse of Dauid who being most vnworthilie despitefullie and contumeliouslie reproched and railed vpon by that rebellious Shemei did yet beare it so patientlie for the present and refrained himselfe from reuenging of it afterwardes all the time that he liued And whereas Festus by taunting Paul so opprobriouslie and charging him with madnes before king Agrippa and the whole Acts. 26. 24 assemblie thought to haue brought him to contempt who seeth not that Paul by passing by the indignitie without indignation hath graced himselfe before the companie that then heard him and all others which euer since haue heard of him See Chapt. 12. vers 16. Verse 12. The wrath of the king is like the roaring of a Lyon but his fauour is as the deawe vpon the grasse THe wrath of the king the indignation of a Prince or mighty potentate hauing authority power incensed not against the innocent and righteous but such as were Michaiah or Elijah whom Achab stormed at but killed not or thogh he had killed them yet he could not haue hurt them but himselfe rather as Ioab did by slaying of Zachary sending him the sooner to heauen but against malefactors rebells traytors contemptuous persons and transgressors of his wholesome lawes or anie whom God shall put into the magistrates hand as men of death for violating his commandements is like the roaring of a Lyon which hath more courage and strength both to roare more hideouslie to teare more cruelly For it is not vnderstood of them that be taken and shut vp like captiues in holes whom we may heare and looke vpon through grates and stand neere too without peril but of such as meete with a prey either of man or beasts in the forrests or open fields or anie where in their owne walkes But his fauour his loue countenance especially towards worthie men is like the deaw vpon the grasse verie comfortable or profitable to them reioycing their hearts aduancing their states preseruing and protecting them from wrongs as the deaw or mild shewres do refresh the fields cause grasse to growe and preserue the same that the scorching heate of the Sunne drie it not vp and cause it to wither ¶ It is expedient for men to be good subiects euen for feare Doct. or hope of the princes affections The Apostles both Paul and Peter lay a sure foundation for Ro. 13. 5. loyaltie to be built vpon and ground it in the conscience of Christians that for the Lords sake they shuld be subiect to authoritie 1. Pet 2. 13. but if anie be so impious and deuoyde of religion that the ordinance of God be of no force with him yet good discretion might make him afraide to expose himselfe to the displeasure and seueritie of the Magistrate and to induce him to seeke the benefite of his benignitie and fauour See chap. 16. v. 14. 15. Vers 13. A foolish sonne is the calamitie of his father and the contentions of a wife are like a continuall dropping TWo of the greatest afflictions which befall the gouernors in their families are declared in this sentence The former is a foolish sonne a sinfull vnhappie child after what sort souer his leaudnes breaketh out whether by contumacie stubbornnes when he shall contemne his parents and despise their precepts or by riot vnthriftines when he shall be as it were a gulph to swallow vp all his fathers labors those things which he hath bene so carefull to prouide or by any other means shall bring shame and destruction vpon himselfe who is the calamity of his father the worker of his woe and cause of sorrow for the loosenes of his life and at the sight or foresight by all probabilitie likelihood of the misery of his death The other is a contentious wife whose brawlings offend the eares vexe the hart and sometimes demolish the state of her husband therefore are compared to a continuall dropping they are as irkesome and hurtfull as for raine to pierce through euerie part of the roofe into all roomes of the house falling on the plancks and walls and stuffe and heads of them that are