the spirit in their soules or hurtfully in the way of a curse from an outward good estate nor vnseasonably be cut off from the earth Now because some of these iudgements doe seeme sometimes to fall vpon some righteous persons who for a season be eclipsed of grace and separated from the fruition and comfortable sight of Gods kindenesse and fauour towards them their estate in appearance is wholy ruinated and ouerthrowne therefore the word doth well beare it agreeably to the meaning of the holy Ghost to say that the righteous shall not be remoued for euer Though they seeme to be cast downe for a time yet they shall be restored againe afterwards The contrary is heere affirmed concerning the case of the wicked who shall certainly fall vnlesse they repent they shall not continue in that estate wherein they are most grounded and haue greatest establishment they are so far from inioying eternall life in heauen as that the vengeance of God will not permit them long to keepe their owne breath or to hold the outward possessions of the earth The opposition therefore in effect is this The righteous shall neuer be remoued but haue an habitation for euer in heauen but the wicked shal be remoued and not suffered so much as to dwell in the earth the sence is the same with verse 25. The mouth of the righteous will be fruitfull in wisedome Verse 31 but the tongue of the vnrighteous shall be cut out This verse agreeth altogether in substance of matter with the cleauenth onely the comparison is altered for there the tongue of a good man for the constant store of holy speeches was resembled to a plentifull fountaine and heere to a fruitfull tree or fertile field there the wicked for lewd speeches was threatned to haue his mouth stopped and heere to haue his tongue cut out that is the iudgements of god vpon him for his vngracious and cursed speakings shall strike him as mute and dumbe as if the tongue were cut out of his head The lips of the righteous know what is acceptable but the Verse 32 mouth of the wicked speaketh froward things The meaning of these words is that a righteous man knoweth regardeth what is best pleasing to God for him to speak and what is most gratefull to good men to heare what doth deserue acceptation at any mans hand for faithfulnes truth and therefore he will vse his lips to vtter it but the wicked neither knoweth nor regardeth these things and therefore he vomiteth out onely peruerse speeches such as tend to rebellion against God the damnifying of men and the annoyance and hurt of his owne selfe The lips It is a point of godly wisdome for a man so to speak Doct. as his words may be accepted for his best aduantage This appeareth He speakes wisely whose words make most for his aduantage by manifold examples of holy men in the Scriptures of God when the Ephraimites were imbittered against Gedeon and chide with him sharply how easily did he still them abating their spirits with a mild and modest answere Iudg. 8. 2. When Dauid was in a great rage comming with a purpose to destroy Nabal his whole familie how readily was Abigails mind instructed with vnderstanding and her lips prouided of prudent speeches wherby she presently pacified his displeasure 1. Sam. 25. 23. 24. This skill also had Dauid himself to win the harts of his people to hold them fast vnto him by the wisdome of his words yea by the force and efficacie thereof he made the heart of bloudy Saul his cruell and implacable enemie for a time to relent What shall we say of Paul who knew what words would draw his mortal foes to turne after a sort to be his friends his persecuters to preserue him the Priests and Pharises to stand for the defence of th'apostle of Christ First the word and spirit of God doth informe his seruants Reasons 1 in this knowledge and giue them discreation to apply themselues to the state of the persons and season Isa 50. 4. Secondly the vse exercise of gracious religious speeches doth bring a dexteritie to iudge what is most meete to be spoken and to deliuer the same in the aptest manner and so as trained souldiers they are in a continuall readinesse vpon due occasion to deale with God and all sorts of people Col. 4. 6. Confutation of all Popish praiers which are offred without Vse 1 any assurance of acceptance and consequently it conuinceth all Popish persons to be vnrighteous men because they know not what is acceptable for so much they plainelie declare when they pronounce they know not what in a strange language when they call vpon the dead which hear them not at all when they intertaine strange aduocates to vsurp Christ his office when they aske things needlesse as the saluation of such as are actually and absolutely saued when they aske things which are botelesse as the deliuerance of such as are irrecouerablie damned And their best apologie for these things is that if they doe no good they will doe no harme whereby they make profession that they are vncertaine whether their prayers bee like to please God or otherwise be vaine and idle Reprofe with terrour for them whose mouthes speake froward things which may know that their words are gratefull to none but the diuell and damnable men who wittingly and willingly and spitefully with greedy desire doe belch out such bitter blasphemies and other cursed speeches as may offend the maiestie of God and grieue the hearts of his children which they doe of purpose to professe that they are neither seruants to the one nor members of the other but vowed enemies of both but doe they prouoke the Lord to wrath and not themselues to the confusion of their owne faces doe they assault the glorious name of god strike at him with their virulent venemous tongues and shall not he set vpon them and destroy their soules and bodies with his grieuous plagues and fearefull iudgements Euen this is a principal cause together with whordome and other sinnes of death that casteth so many into the magistrates hand and bringeth them to an ignominious end for stealth and robberies for murthers and most hellish and abhominable treasons Consolation to them that order their lips aright they shote not at an vncertaine marke they may as well know how they shall speede as how they speake though their counsels or rebukes be not sometimes well taken of men yet at all times they are pleasing to the Lord who will also requite them with a glorious and blessed reward FINIS
it stand they shall fall And looke how much safety is to the house them that be in it so much perill is to the enimies and them that assault it for he is not onely a wall of defence round about his people but a wall of site to consume their enimies Zach. 2. 5. Thirdly consolation though the enimies of the Church be neuer so many or mightie yet doth it stand still impregnable and inuincible the gates of hell that is the power of all the Mat. 16. 18. Diuels shall not preuaile against it And such is the safety of euery particular Christian both for soule and body for if one stone could bee cast downe the whole building might bee demolished Shee hath killed her vitailes mingled her wine c. Verse 2 Mention was made before of Wisedomes house and the strength of it and heere of her hospitalitie and house keeping in it where heauenly things are represented by earthly and the bountie and magnificence of the Lord by the plentifull prouision of a liberall feast-maker For the graces of his spirit by the ministery of the word are compared to daintie meates and delicious wines either spiced or mingled with choise kinds of coole waters whereby in those hot countries they were much refreshed Wherevnto is added the circumstances of readinesse that there needeth no tariance or long wayting but all things are in order and commodiously prepared for the present refection of the guests Killed her vitailes c. The best cheere is that which is Doct. 1 made for the soule in Gods house which is declared by diuers The soules food is the best fare circumstances in the Parable of the great feast Mat. 22. 2. 3. As that it was made by a King and therefore not common but costly according to his royall state and greatnesse and was also a wedding feast which is vsually great and full of solemnitie and made at the marriage of his owne sonne which consequently would cause it to bee much more sumptuous and magnificent then if it had beene for a seruant or kinsman or ordinary person By all which is meant the Gospell wherein euery faithfull man is feasted and made Gods sonne and maried to Christ himselfe One reason to proue this doctrine is the resemblance and Reason 1 agreement that is betweene the spirituall foode and corporall meates it is delightfull to the soule as they bee to the sence that reuiueth the afflicted and troubled conscience as they refresh the spirits of a faint and feeble person and addeth increase of strength and stature to the inward man as they doe to the outward Another reason is the differences that are betweene them wherein this heauenly celestiall banquet doth far surmount the earthly First this onely is perpetuall day night through the whole yeere and whole life and at death and euermore whereas all others are but for a few daies and commonly not for many houres Secondly heere is no surfet or danger by excesse though wee continue eating and drinking vncessantly without intermission which is contrary in corporall repasts Thirdly this is a durable meate and doth minister an abiding nourtriture that hee that hath once digested it shall neuer after perish by hunger Fourthly this doth not onely sustaine life for a time but giue it and preserue it for euer Fiftly wheras all other meates and drinkes though neuer so plentifull are onely for the belly and helpe against nothing but the present hunger and thirst this bringeth with it safetie wealth dignitie and all happinesse Sixtly and lastly heere is open house kept continually for all commers nations ages and states without any disparagement to the greatest or contempt of the meanest none is excluded that is willing to bee admitted none is vpbrayded for comming too often the more they frequent the house the more they shall be made of and the better welcome Confutation of such as stand vpon the merit of man for saluation Vse 1 all the grace wee partake of is bestowed vpon vs at Wisedomes royall feast and that is franke and free and from his owne goodnesse Great personages especially Princes vse not to take a shot when they haue giuen entertainement Instruction that wee come to the word and Sacraments and all the holy ordinances of God as an hungry man to a good feast with a willing minde a large desire a good appetite Isa 55. 1. and a certaine expectation to bee satisfied Consolation for poore Christians that finde such plenty of spirituall prouision in Gods house though they feele penury of earthly things in their owne For the fruition of the greater doth counteruaile the want of the lesse and the comfortable refreshings of the soule will make men more patiently to endure the distresses of the body Psal 63. 1. 5. Mingled her wine c. It is not the wit of man but the Doct. 2 wisedome of God that doth make the ministery of the word comfortable This doth hee assume to himselfe in a peculiar manner saying I create the fruit of the lippes to bee peace It is Isa 57 19. as proper to him to giue peace by the preaching of the word Gods wisedome not mâ—ns wit makes the word comfortable as to giue being and forme to a creature or to take away the corruption and punishment of sinne Else what need had Dauid to call vpon him to make him heare of ioy and gladnesse if it had beene in mans power hee might haue commaunded it at his subiects hands and the Priests and Prophets would Psal 51. 8. haue thought it a preferment to be admitted to that seruice but he knew it was no more possible for the best qualified of them to remoue his sorrow without Gods blessing then for a surgeon to cure a wound with his white hand without a plaister First ioy is a fruit of the spirit Gal. 5. 22. Secondly to giue Reasons 1 true comfort is to speake to the hart and to assure it of the pardon of all iniquitie Isa 40. 1. True it is that men may bee the instruments of both these but the author of neither Thirdlie it is seene by wonted experience that they which haue the finest wits the greatest art and sweetest tongues not guided by the counsell of God are lesse profitable in their Ministrie than men of meaner parts bringing onelie the power of the word and spirit in their doctrine Ier. 23. 31. Reproofe of such ministers as iudge it a base thing to content Vse 1 themselues with the plaine simplicitie of the Scriptures but powder their doctrine with the dust of mens deuises and authorities Secondly of such hearers as depend vpon the persons of the preachers esteeming so far of the Sermon as the minister is graced with outward ornaments and according to that rule they measure all the doctrine that is deliuered and so many times they thinke good wine to bee harsh because it is brought in a pewter slagon and vineger very pleasant
the Lord he obteined a glorious deliuerance Iehosophat seemed to be in as great perill as Ahab and Ahab was of as great wealth as Iehosophat yet God gaue direction to the hand of one archer vnwittingly to shoote and to the arrow to light vpon him and to finde a chincke in his armour and to hit him in such a place as through which it pearced to his life And contrariwise hee perswaded the hearts of many others who pressed vpon Iehosophat to withdraw their hands and to let him alone in safetie Thirdly the death of Iesus Christ hath plucked out the sting and taken away the venome of their naturall death as that it is conuerted into a quiet and comfortable rest Fourthly the Resurrection of Iesus Christ shall at the last day subdue and destroy this death that now houldeth their bodies in the graue and death shall dye and they shall liue in immortalitie and euerlasting blessednesse Instruction to euery one to get a sure possession of sound Vse 1 and vnfained righteousnesse such as will hould weight in the ballance of Gods righteousnesse before his iudgement seate and therefore let him obserue these three generall rules which bee effectuall and necessarie First that he put off the old man with the carnall reason and shewes thereof disclayming for authentick and alowable goodnesse all counterfait natural and ciuill vertues and bee clothed with Christ and his merites and sanctified with his holy Spirit Phil. 3. 9. 10. Secondly that hee make a narrow search to finde out all his sinnes and that with godly sorrow and repentance for the same obtaining also pardon and remission for them through the bloud of Iesus Christ Thirdly that he make a conscience constantly and totally to walke in the commandements of God endeuoring to please him in all things For hee that leaueth off well doeing in the end shal loose all the comfort of his beginning And he that is content to serue God but in a part may bee suppected to serue him soundly in no part Consolation to them that haue attained to this righteousnesse and bee furnished with it in heart and behauiour they are throughly armed not onely with the brestplate but with the whole and complete armour of God against Sathan and all his forces And so likewise are they in safety from the perill of all places the violence of all persons and the terrours of all times and seasons When they are in health they neede not to feare sicknesse when they are sicke they neede not to feare death when they are to die they neede not to dread the daunger of damnation The Lord will not famish the soule of the righteous but Verse 3 hee casteth away the substance of the wicked These words bee inferred vpon the former as an answere to a secret obiection that might bee made against them why should it bee thought that men get no good by gathering riches in what manner soeuer They stand them in steade in time of dearth scarcety when others that want them though neuer so iust are like to perish Now heere hee sheweth the case to bee otherwise good men are not vnprouided of foode because they are vnfurnished with wealth and sinfull men haue no assurance of prouission though they haue riches for the Lord will not famish the soules of the righteous that is will not suffer the men themselues to starue though they haue neuer so little But will cast away the substance of the wicked that is he will depriue them of the possession or vse or vertue of it when they are in greatest neede The Lord will not c. Poore Christians be in better estate Doct. then wealthie wicked men euen in respect of bodily prouision A poore Christian better then a rich worldling and maintenance Such a comparison is made Psal 34. 10. that lyons that is mightie strong and boysterous men suffer hunger and sustaine want as was notably seene in the case of Nabucadnezzer who in the middest of his greatest power his ample dominions and large possessions was yet turned a grasing like a beast amongst the beasts But they that seeke the Lord shall want nothing that is good They may sometimes bee without that which they wish for because they may wish for that which will not well agree with their safetie But whatsoeuer is good and there neede requireth it that shall vndoubtedly be ministred vnto them Obiect But may not a godly man dye of hunger shall wee condemne all that are afamished Answ There is no doubt but many men euen faithfull seruants of god in sieges extreame dearthes c. be brought to their ends through penury and want of food but then it is good for them so to come to their end The Lord doth call them home to heauen by such a messenger In the like sence it is said in the former Psal 34. 20. that not one of their bones is broken that is to their hurt or through neglect of gods prouident care ouer them But one may haue his bones broken be hewed or sawed asunder in great mercie Heb. 11. 37. So there is a promise to Gods people to preserue them from the pestilence Psal 91. 7. and yet many blessed saints bee taken away by it to euerlasting glory Else Dauid would not haue giuen them that testimonie who so dyed at that time calling them poore harmelesse sheepe or haue offred himself to that kinde of death to preserue them aliue The meaning is then that religious men shall neuer bee plagued with the venome and sting of scarcetie and famine hauing it executed as a curse vpon them as it falleth out with sinners First they haue the good prouidence of God continually Reasons 1 for them his eyes are open to see their neede his eares are open to heare their prayers his hand is open to releeue their necessities his treasury and rich store house is open and able to supply all their wants They haue his loue and fauour they haue his power and sufficiencie they haue his word and promise they haue his truth and fidelitie that the will neuer faile them Heb. 13. 5. Secondlie the wealthie misers of the world haue the hand of God against them to consume that which they haue augmented to scatter that which they haue gathered together and to cast away that as a cursed thing which they haue laid vp as a precious treasure They trust not in him but make that their hope and therefore hee will make that to deceiue them when they haue greatest neede of helpe They doubt not but it shall goe well with them when others be in extremitie and therefore they shall bee brought into straits when it shall goe well with others And so much the rather beecause they doe not onely glory in their wealth and lift vp themselues aboue poore Christians but arme themselues therewith and make it a weapon of oppression Consolation to good men that haue inward store of grace Vse 1 though
carelesnesse of his name and credit as though negligently he had discouered it himself for he would haue hid it from the Lord consequently from all men if he could haue so carryed the matter Hee that winketh with the eye worketh sorrow and hee that is foolish in talke shall bee beaten Verse 10 This confirmeth the latter clause of the former verse that they that peruert their waies shall bee knowne though they doe it neuer so secretly which is meant by the winking of the eye Yet by this it shall appeare that it is knowne because it shall bee punished For as they practise mischiefe against others and many times worke them sorrow so they certainely bring mischiefe on their owne heads and procure sorrow to their owne soules And yet all winking is not condemned but that which tendeth to hurt when men winke wiles The Apostle bekned or winked at Iohn that hee should aske who Ioh. 13 24. it was that should betray Christ yet this was well done of him for he shewed a reuerend regard of Christ that he would not bee lowd and audacious in his presence If they peruert their waies openly by beeing foolish in speech open iudgement shall bee executed vpon them for their open sinnes and thereby their mouthes shall bee stopped It is not safe to vse any member of the body or any gesture Doct. though neuer so closely to commit sinne The sonnes of Sinne must â—â—ue no alowance Beliall vnthriftie persons are so described by their behauiour and threatned to bee punished Chap. 6. 12. 13. 14. 15. Hee walketh with a froward mouth hee maketh a signe with his eyes hee signifieth with his feete hee instructeth with his fingers c. Therefore shall his destruction come speedely hee shall bee destroyed sodenly without recouerie They are markes and messengers of a sinfull heart within Reasons 1 as in the same Chap. ver 14. Lewde things are in his heart hee imagineth euill at all times Secondly great hurt is done by such gestures and speeches and other like behauiour Thirdly the members of our bodies as eyes and tongue and such like were created for the seruice of God and are required to bee weapons of righteousnesse against sinne and not of sinne against God and his righteousnesse Rom. 6. 19. To looke well to euery one of them that none of them be Vse 1 in pay with Sathan or lust or mallice to fight the battailes of the flesh against the word and spirit of God The Lord forbiddeth to set a foote towards the breach of the Sabbath or to smite with the fist of wickednesse or to lift vp a finger to crueltie or hard dealing Isay 58. 4. 9. 13. Terrour for them that haue the members of their bodies as armed rebels against the Lord all following a sinfull heart which is their captaine and leader Consolation to the seruants of God that the Lord beholdeth euery looke of the wicked aduersaries euery beck euery nod and all their plots and practises and therefore euery one shall bee frustrate and defeated And so the Lord heareth the boasts and insultations the threatnings and slanders and all kinde of hurtfull calumniations that are breathed out against his people hee will take their cause in hand and those virulent tongues that haue beaten others with false accusations and lies shall be beaten themselues with the rod of his vengeance and the innocencie of the righteous shall bee cleared by the punishment inflicted vpon their enimies The mouth of a righteous man is a welspring of life but Verse 11 iniquitie couereth the mouth of the wicked In Israell and in the countries bordering vpon it it was a great benefit to haue wels of water both for the vse of men and of the cattle therefore things of great account be many times compared to them in the Scriptures and heere the mouth of a righteous man is so called in a double respect both for the constancie of good conference according to the similitude for such springs as were continuall and would hold out as well in Sommer as in Winter were said to bee wells of liuing water Gen. 26. 19. as also and especially for the good effect that they be instruments sometimes to beeget and vsually to confirme and refresh the life of the soule The latter part of the verse hath beene expounded in the sixt verse The exposition standeth thus The mouth of a righteous man doth slow alwaies with wholesome words and therefore shall bee continued open with blessings But the mouth of a wicked man doth slow alwaies with hurtfull words and therfore shall be stopped with violence The mouth of the righteous c. A good man is neuer barren Doct. of good speeches It is giuen as a precept by the Apostle Good men haue euer good wordes to the Collossians 4. 6. that their speech should bee alwayes gracious and poudred with salt that is holy and wholesome for the matter and discreete and seasonable for the manner which is not onely a commaundement deliuered by God as a thing that ought to bee but a duetie in exercise and practise with all godly Christians First the law of the Lord is in their heart and therefore Reasons 1 they cannot choose but talke and confer of it Psal 37. 30. 31. Secondly their loue to God and the conscience of their dutie constraineth them to praise him for his word and nature and workes and to make his glory appeare vnto others Thirdly they vse it as a meanes to refresh their owne harts and to procure help by prayer and such other exercises for the supply of all their wants of soule and body Fourthly their loue to their brother and desire to haue men brought to euerlasting life doth stir them to teach and exhort to rebuke and admonish to comfort and encourage and euery way to help them to saluation Confutation of them who ascribe the abilitie of conference Vse 1 and prayer wholy to men of wit and learning that therefore they can say nothing because their education hath not beene in such exercises it belongeth to preachers and ministers But the holy Ghost doth impute it to righteousnesse heere and to the efficacie and power of the spirit Zack 12. 10. I will poure vpon the house of Dauid and on the inhabitants of Ierusalem the spirit of grace and prayer hee saith not they shall attaine vnto the art and methood of prayer which carnall men may get by carnall meanes in the earth but it is a blessing poured downe from aboue as a gift from heauen which onely his owne children haue descending vpon them and all his people be replenished with it It was not promised onely to the Priests and Leuites and Prophets but to the house of Dauid as in former times it had beene on Dauids owne person and to the inhabitants of Ierusalem as well as to the house of Dauid Hee that saith expresly that hee cannot pray saith also by consequence that he is not righteous
nor yet in case to bee saued And hee that wanteth will and abilitie to talke Christianly doth proclaime by silence that he hath not the spirit of faith 2. Cor. 4. 13. More shall bee spoken of this point in the 13. Chap. 14. verse Hatred stirreth vp contentions but loue couereth all Verse 12 trespasses Hatred and all vncharitable affections as enuie and wrath Stirreth vp strife worketh all kind of reuenge and mischiefe as backbiting obbrayding with former faults and very often procureth iniust criminations But loue couereth all trespasses by forgiuing them and reprouing them in friendly manner and by concealing them from all those to whom the knowledge of them hath not come or doth not appertaine The opposition is thus framed Hatred stirreth vp contentions and blazeth abroad mens infirmities but loue seeketh peace and couereth all trespasses Hatred The actions and speeches of men are not so much Doct. a cause of strife and debate as the euill affections of their harts An ill heart raiseth contention Diuers times it falleth out that the wrong doer is not so much faulty as he that shold better beare it no iniuries could work a quarrelous contention vnlesse there were a defect of loue on both sides It is said Chap. 18. 6. That a fooles lippes come with strife It is not the occasion giuen so much as the lips that make the breach and the lips could not doe it vnlesse the man set them on worke and the man would not so set them on worke vnlesse folly and sin ouerruled both him and his lips So Chap. 15. 18. Angry men are brought in for the authors of strife but hee that is slow to wrath hath this testimonie giuen him that he will appease it What was the reason why Iosephs brethren had such a quarrell at him Beecause they saw their father loue him more then all the rest they hated him and could not speake peaceably to him Gen. 37. 4. What moued Ahab to be alway so bitter against Elijah and Micaiah Hee telleth the cause himselfe he hated them and reputed them to bee his enemies 1. Kings 21. 20. 22. 8. First wheresoeuer hatred is one man maligneth another Reasons 1 there is pride and onely by pride contentions come Chap. 13. 10. Secondly if strife did not more proceede from the inward corruptions then the outward occasions they that were most wronged should necessarilie be most contentious and so Moises and Dauid and Ieremie and Paul and Iesus Christ himselfe of all other should haue beene most vnquiet and clamorous But these had neuer any equall vnto them for peaceable and gentle behauiour Numb 12. 2. 3. Math. 12. 19. 1. Pet. 4. 23. Confutation of them that lay the blame of their frowardnesse Vse 1 vpon the vnkindenesse of their neighbours and especially of such as charge the ministrie of the word and the preachers of it with all the scismes and sedicions and with all the breaches and diuisions that are in the Church They publish the Gospell of grace which teacheth peace and maketh peace betweene God and man and betweene man and man yea a man and his owne conscience But would there bee so great oppositions say they and themselues and their doctrine so much crossed and resisted vnles the cause were in them They be troublesome men and busie bodies giuen to faction and no man can liue in peace by them The Diuell cannot liue in quiet by them and therefore hee maketh a tempest in their hearts whom hee possesseth and so their waues dash against the ministers and all other good Christians Our Sauiour knew that such would bee the successe of his Gospell that wicked men would bee in as great a hurlie buâ—lie at it as if he had come with fire and sword against them Ieremie cleareth Math. 10. 34. Ier. 11. 60. himselfe of all priuate occasions of discontentment amongst the people hee neither borrowed on vsurie nor lent on vsurie nor had any trafficke or dealing with them yet all contended against him and euery man cursed him But what moued them to such passion and distemper the Diuell and their owne sinfull hearts which the Prophet so mightely warred against Instruction if our hearts rise against our brethren and begin to grow turbulent and vnpeaceable that then wee call them to examination As S. Iames doth them that would not Iames. 4. 1. examine themselues from whence are these warres and contentions are they not from lusts that fight in the members Not to trust enuious persons for they haue not the gouernment of themselues though they speak faire and offer reconciliation Yet if they clense not their soules of their inward ranker of malice and that by repentance they will breake out againe into bitternesse as Saul did against Dauid But loue couereth c. Christian loue doth cause men to be Doct. mercifull to the soules names of their brethren which thing Loue is the least fault sinder Saint Peter teacheth alleadging almost the very same words of this scripture Aboue all things haue feruent loue amongst you for loue couereth a multitude of sinnes It hideth them all though there be neuer so many None haue this loue but such as haue felt Gods loue to Reasons 1 themselues remitting and couering their owne sinnes and that maketh them mercifull to others Col. 3. 13. Secondly they esteeme their brethren as their owne flesh and members of the same body and therefore will not willingly discouer the deformities or vlcers or the naked or vncomely parts thereof Thirdly they propose a coppie or patterne to themselues how themselues would bee dealth with in the like case according to the rule of our Sauiour and the summe of the law and Mat. 7. 12. Prophets Instruction to performe this dutie with faithfulnesse and Vse 1 good discreation to our neighbours First let vs take doubtfull things in the best part for loue is not suspicious but hopeth well of things that may haue good construction and peruerteth them not to the worst sence So we deale with our children in their distempers imputing them to some griping with winde or breeding of teeth or that some pinne pricketh them it is meere necessitie that driueth vs to see their frowardnesse Secondly though it be a fault yet if it be a small infirmitie and especially if it be a priuate wrong vnto ourselues let vs passe by it as the Lord doth most graciously with vs whose children Ephe 5. 12. Prou 20 3. we must heerein declare our selues to bee in imitating of him and it is a mans honour to passe by an offence Thirdly if there be an offence committed sit to be reproued let vs vse all holy lenitie if it may preuaile or seueritie in compassion to draw them out of their sinnes for that is the best couering to bring them to repentance that their iniquities may bee couered from Gods eyes and washed away for euer So did Nathan Iob. 23. 17. help to couer Dauids
it he hath done with it and so there is an end but hath it done with him will there be no further working of it â—â— will continue his paine and torment vntill it haue made an end of his life The rich mans goods are his strong citie and the feare of Verse 15 the needy is their pouertie The rich mans goods are his strong citie c. That is wealthie worldlings doe trust to their possessions when they haue great store For he speaketh not of any safetie that they haue by their goods but which they seeme to themselues to haue as is plainely expressed Chap. 18. 11. And it is sometimes the faults of good men in their infirmities to repose too much confidence in outward things when they abound with them Psal 39. 6. 5. On the other side the want of earthly substance doth fill the hearts of vnregenerate poore men with feares of famine and misery And Gods owne people are not alwaies free from the assaults thereof by reason of the imperfection of their faith The extreamitie of euery state is dangerous and no condition Doct. safe without grace Of this had Agâ—r a sensible apprehension The meane estate is safest when he put vp that petition to the Lord that hee would neither giue him pouertie nor riches but foode conuenient for him that is a moderate estate without excesse on either hand Prou. 30. 8. First both of them be â—â—â—ses from God vpon wicked persons Reasons 1 Psal 69. 22. Deut. 28. 48. Iob. 30. 3. Secondly both of them draw their hearts from all good meditations thoughts purposes and desires and fill them vp with fleshly cogitations Thirdly both of them bee occasions of vniust behauiour procuring them by indirect dealing to prouide for themselues Psal 62. 10. Prou. 30. 9. Instruction to labour for the spirit which will protect vs Vse 1 from the venome and hurtfull effects as well of the one as the other Doth the light of God shine on our habitations hath hee filled our houses with good things and giuen vs an ample portion of wealth and possessions hath hee prepared and well furnished our table and made our cup to run ouer Then wil the holy Ghost prouoke vs when we haue eaten Deut. 8. 10. and filled our selues to blesse the Lord our God for the good plenty which hee hath giuen vs. Hee will effectually admonish vs that we be not hie minded and trust in vncertaine riches but in the liuing God which giueth vs abundantly all things to inioy that wee doe good and be rich in good workes and readie 1. Tim. 6. 17. 18 to distribute and communicate laying vp for our selues store against the time to come Are we in need and necessities abridged of that fulnesse which diuers others doe as it were swimme in This holy spirit will sustaine our hearts and perswade vs of our heauenly fathers all sufficiencie of goodnesse and abilitie of prouidence and prouision for vs. That will teach and inable vs in whatsoeuer state we are therewith to be content to be full and to be hungry to abound and to haue want to doe all things through the help of Christ which strengtheneth vs. Phil. 4. 12. 13. Reproofe first of them that too greedily labour to be rich hunting continually both day and night and at all times with heart and hand and tongue and all indeauour after these dangerous snares desiring vehemently the curse of God vpon their owne soules Secondly of them which by idlenesse or any other vnthriftie courses doe cast themselues into penury and want When the Lord doth lay pouertie vpon his seruants for a triall or exercise he doth support them with sundry helpes he moueth men to be compassionate towards them his owne prouidence doth succour them when men and strength and forecast and all other externall meanes do faile them And especially they haue hope and patience and all inward supportance which maketh the defect of outward things easie vnto them But when men will draw pouertie vpon themselues as a punishment the mercies and commiserations of men are restrained from them Psal 109. 12. and their hearts being ouercome are more ready to pursue them with feare and griefe and discontentment then all their necessities The labour of the righteous tendeth to life but the reuenues Verse 16 of the wicked to sinne The labour of the righteous tendeth to life c. That is the goods which good men vsually get by trauell though many times they are descended to them by inheritance or bestowed vpon them by gift or by some other lawfull meanes brought to their hands tendeth to life viz. both of soule and body in this world and for the world to come whereas the riches of vngodly men are alwayes abused by them and made the occasions and meanes of vnrighteousnesse The opposition is this the riches of the righteous do tend to goodnesse and so to their life but the wealth of the wicked doth tend to sin and so to their death Riches are either profitable or hurtfull according to the Doct. owners and vsage of them The prosperitie of Abraham Iob Wealth is good or bad as it is vsed and other holy men is commended in the word of God for the great good that they did and receiued thereby and the Prophets and other holy writings doe asmuch condemne the opulencie and wealth of the enemies of God as making them to be most mischieuous and miserable Iob. 21. 16. Iac. â— 1. 2. 3. 4. c. First the one sort doe honor the Lord with their substance Reason 1 beholding the hand of his prouidence confessing the truth of his promises ascribing the glory to his name and consecrating themselues and their wealth to his will the other make Idols of their gold and siluer and all their possessions or else dedicate them to other Idols as pride and lust and voluptuousnesse c. Secondly the one sort giue bread to the hungry and drink to the thirstie and clothing to the naked and are euery way readie to releeue the necessitie of their poore distressed brethren the other abuse their power and riches to tirannie and crueltie oppressing them that are alreadie in affliction or contemning them that are their inferiours or withholding the goods from the needy whom God hath made the right owners of them Prou. 3. 27. or else feeding gluttons and dronkards and otherwise sinfull and vnthriftie persons Thirdly the one haue for themselues the prayers of poore Christians whose bellies haue beene filled and their loynes clothed and kept warme by them the others haue the sighes and teares and grones and sorrowes of them that be wronged ascending to heauen and making a continuall cry in the eares of the Lord against them Fourthly the one sort receiue the blessings of God with thankesgiuing and so they are not only wholesome vnto them but holy also being sanctified by the word and prayer 1. Tim. 4. 4. 5. The other deuoure and swallow vp the good
agreeable to Gods will the desire must bee holy and seasoned with the spirit and not carnall and corrupted by the flesh Dauid in a passion would needes know how long hee was to Psal 145. 19. liue And Iames and Iohn would haue fire to come from heauen to destroy a whole towne and an other time they made sute to bee the second men of the whole earth These petitions were not graunted because they were not aduisedly asked nor safe for them to bee obtained Secondly that sometimes lawfull desires are not performed in the same kinde but exchanged for better and that which doth more good is bestowed in steede of them Moses desired to enter into the land of Canaan hee was denied that but hee entred sooner into the heauenly and blessed rest of euerlasting life Paul would haue beene perfectly freede from all originall corruption or at least from the stirrings and working of it but it stoode not with the wisedome of God to yeeld that vnto him but hee assisted him with grace against it which was much more for his owne glory and the sound comfort of Pauls conscience Thirdly that wee tarry the Lords leasure and depend on his hand to minister in fittest time all those good things which our soules desire and so wee shall not faile to receiue them when hee seeth that they will bee most expedient for vs. First hee rayseth vp the heart to seeke for them hee inclineth Reasons 1 the soule so much to long after them and therefore it was his purpose to bestow them Psal 10. 17. Secondly he giueth the spirit of faith prayer which will haue no nay they neuer sustaine any repulse whatsoeuer they lay hold on they make it their owne Iohn 15. 7. 1. Iob. 5. 14. 15. Thirdly hee calleth vs to him by commandement to seeke all good things at his hand and incourageth vs to the same by promises Psal 27. 4. and therefore his owne truth is our securitie for them Fourthly his all sufficiencie and absolute abilitie for performance doth aboundantly exceede all the desires of all the faithfull yea of all creatures though they were neuer so ample and feruent Ephes 3. 20. First consolation to righteous men against the defects that Vse 1 are in their soules and the necessities of state and body they are best prouided for both for so great is the credite which they haue in the court of heauen and their fauour with the king of heauen that they aske and haue desire and preuaile and if they bee not forward inough that wayes they shall bee called vpon to put in their peticions and inlarge their desires Iohn 16. 24. Psal 81. 10. Secondly terror for their enimies that by tiranny and violence compell them to complaine of them So far as the Lord is readie to gratifie them by granting all good things which they aske so far is he also prouoked to punish their aduersaries and oppressors that cause them to cry As the whirle winde passeth so is the wicked no more Verse 25 but the righteous is an euerlasting foundation The meaning of the words is that vngodly men howsoeuer they flourish for a time yet doe sodainely come to ruine and destruction as the whirle-winde swiftly bloweth ouer and is lesse constant and permanent then the ordinary winde is though there bee no stabilitie in any But when it is said they are no more he doth not intimate any mortalitie of their soules as though they should be wholy dissolued as brute beasts for their soules are euerlasting as well as Gods peoples and their bodies shall be raised vp againe at the day of the Lord aswell as the Saints but it is their hope and happinesse and not their being that perisheth they shall neuer recouer any good estate any more Now against these are set the righteous whose soule and body and blessednesse haue a setled safetie as a foundation that can neuer be remoued So that this is the opposition the wicked are as a whirle-winde and so are no more but the righteous are like a firme foundation and so perpetually remaine Though the state of the vngodly be more ruffling then the Doct. seruants of God yet the state of Gods seruants is more certaine Vngodly men haue fare showes but good men haue a firme foundation and stable then the vngodly ones The whirle winde mounteth aloft and tosseth vp hay and straw and stubble and filleth mens eyes with dust and commeth violently vpon them with a blustering blast but immediately it is gone passed far away the foundation lyeth low in the ground and is neither seene nor heard yet there it continueth immoueable for many generations The vnconstant and tickle estate of wicked men is fitly expressed by liuely comparisons in the prophesie of Hosea They shall be as the morning cloud and as the morning dew Hos 13. 3. that passeth away as the chasse that is driuen with a whirle winde out of the floore and as the smoake that goeth out of the chimney The contrary stimitude and stabilitie of the Godly is by our Sauiour himselfe likened to an house that is built on a rocke and the raine fell and the flouds came and the windes blew and Mat. 7. 25. beat that house and it fell not for it was grounded on a rocke First the one sort haue beene as vnconstant in their waies Reason 1 and as easily blowen from sin to sinne as the chaffe and dust and withered leaues haue beene carried vp and downe with the winde and if they haue entred into any good course there haue beene no more stedfastnesse in them then is in the mornnig cloud and morning dewe Isa 64. 6. Hos 6. 4. The other haue rooted and setled aswell in faith as in all faithfull behauiour and for these causes the one side slitteth away and is gone to misery the other remaine happy blessed for euer Secondly the one sort haue God and his Angells to pursue and push them away the other haue God and his Angells to vphold and confirme them that they be not moued from the fruition of his fauour Terrour for sinfullmen whose short and momentanie prosperitie Vse 1 shall so speedily and sodainely be turned into miserie Instruction first not to affect the pleasures of sin wherein may be a continuall expectation of suddaine destruction Secondly not to repose affiance in any wicked person for though there were some constancie in their hearts or mouthes which seldome or neuer falleth out yet there is none in their life and estate Psal 146. 3. 4. Consolation to such as are molested with the boysterous tempests of wicked men though they rore lowd they shall not rage long the Lord will put a speedie end to their crueltie Isa 29. 19. 20. 51. 13. 14. As vineger is to the teeth and smoake to the eyes so is the Verse 26 slothfull to them that send him As vineger c. That is too much vineger or other things Doct. that