if they know the will of God and the meaning of his word they discerne not of his nature that he is offended with euery thing which is contrary to his word Or if they apprehend that and conceiue it to bee so yet they thinke him remisse that hee will not so seuerely punish them that offend him Or if they haue not such an erroneous opinion of his dealing towards all yet they hope for indulgence to themselues that he will cast off some part of his iustice to dispense with them howsoeuer the case standeth with others Deut. 29. 19. Reproofe of their folly that seeke to gather the praise of Vse knowledge out of the practise of ignoraunce that contradict and disgrace all sound points of sanctification Of which sort also are they that trouble the Church by setting abroach new fruitlesse fantasticall and pernicious opinions or reuiuing those that haue beene formerly suppressed or managing those that be presently in question These men beguile themselues and beguile the world with a shew of learning but God and good men doe deeme it want of learning For so the Apostle testifieth If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlinesse he is puft vp and knoweth nothing 1. Tim. 6. 3. Their skill and readinesse in this case to crosse the truth proueth not a spirituall growth but a fleshly grosenesse they are not filled with grace but swolne with carnall conceitednesse Shee sitteth at the doore of her house on a seate in the hie Verse 14 places of the Citie Hee continueth still the allegorie resembling wickednesse to an harlot whose propertie is to be abroad in the streetes to meete with companions to intise man to folly by her lookes and beehauiour which sinne doth also by her subtilties to seduce mens soules And yet shee goeth not as an ordinarie strumpet or vagabond but taketh state vpon her like a courtizan Shee sitteth on a seate in the streete which was wont to bee a signe of honour Iob. 29. 7. And the word signifieth a throne or chaire of estate which were for Princes or principall persons On a seate c. Great men without grace bee as much subiect Doct. to sinne and folly as poore men The scripture confirmeth Great men vngratious may be as sinfull as any this when it compareth such kinde of persons to viler creatures Psal 49. 20. Man in honour which vnderstandeth not is like to beastes that perish He dispraiseth not all men of honour for when wisedome and dignitie meete together the one is an ornament to the other but those that bee destitute of vnderstanding hee matcheth not with common men or vilest people but maketh equall to the basest kinde of brutish beastes First they haue the same roote and fountaine of corruption Reasons 1 which is in all other men Secondly they haue more allurements to induce them vnto euill than other men haue their great aboundance to draw them on to voluptuousnesse their might and power to imbolden them to oppression their high degree with the charmes and inchauntments of flatterers to make them high minded and to keepe them from all humiliation and repentance Thirdly Sathan doth in a speciall manner seeke to make a pray of them For they bring whole flockes and flights of other into the net with them Some they leade with counsell and companie and some they driue by force and violence and their example and countenance doth bring some into credite whereby it is made exceeding infectious In all which respects it was said of Rehoboam the sonne of Nebat that hee made Israell to sinne Instruction to such as bee in eminent places and are great Vse 1 personages that they be as watchfull ouer their soules as the vulgar sort and meanest persons The assault of the diuell vpon them is certaine and forcible Their owne strength as small their ouerthrow as dangerous and their punishment as grieuous And therefore it is not a contemptible worke vnmeet for their places to pray often to heare the word and exercise all other seruices of religion vnlesse it be an honourable thing to bee a slaue to Sathan and fit for their degree to perish Confutation of their opinions which so admire the state of men of wealth and worship as if euery one that had power and titles were necessarily wise and happy whereas heere it appeareth that follie doth so possesse many of them that they are wholy transformed into her and instead of being reputed reuerent and wise men they are called by the name of this foolish woman The like in effect is spoken of them Eccles 10. 7. That follie is set in great excellencie and seruants bee riding on horses when seruile men whose hearts bee in bondage to sinfull lusts attaine to greatnesse In the high places c. Assemblies and meetings of men be seldome without the company of sinfulnesse and Sathan For Doct. 2 Sinne and Sathan frequent great assemblies hee will be one in the congregation of God where they come together to pray against him where the Lord striketh at him and woundeth him with his words and therefore will more boldly come to other assemblies which bee onely for ciuill affaires and chiefely when they bee for sinfull exercises as may appeare by the effect of Baal-Peors wake Num. 29. First there bee many to worke vpon and therefore greater Reason 1 is the likelihood of successe Secondly there is vtterance and vent for many sinnes which men vse not to practise alone by themselues as swearing lying bragging scoffing rayling flatterie and all kinde of euill speaches besides many actions and gestures which bee proper to company Thirdly hee hath more helps with him there than when hee dealeth with one alone in secret For they that bee peruerted ioyne with him to peruert others and they which were bad before are so made much worse It would haue ben hard to raise a rebellion against Dauid if euery one had ben singly solicited before there was any assemblie Instruction not to walke streets or haunt much company Vse 1 without due cause and calling It is righteous from God that the diuell should play the marshall to take vp them which stragle abroad without any warrant And that was the cause of Dinahs woe which would needes goe forth to see fashions Gen. 34. 1. When our occasions doe iustly call vs to such places that we prepare to preuent all perils let the word of God be in our hearts to keepe vs from sinne as we would take preseruatiues for our bodies against the pestilence when the aire is infected If the Diuell cast his fiery darts at vs let saith be ready to quench them If folly intise vs with guilefull speaches let wisdome shape her an answere and send her packing To call them that passe by the way that goe right on Verse 15 their way This is the end and purpose of her being
A PLAINE AND FAMILIAR Exposition of the Ninth and Tenth Chapters of the Prouerbs of Salomon MATTHEW 13. 35. I will open my mouth in Parables and will vtter the thinges which haue beene kept secret from the foundation of the world LONDON Printed by T. E. for Thomas Man dwelling in Paternoster-Row at the signe of the Talbot 1606. To the Right VVorshipfull Sir Anthonie Cope Knight grace mercie and peace bee multiplied SIr your louing acceptance of our former treatise together with the good entertainement which it hath found with many christian readers hath much encouraged vs to dedicate this also to your fauourable patronage Wee are now more willing to make some work for the presse because we haue no imployment in the pulpit And who knoweth but that others whom God hath graced with far greater sufficiencie may bee stirred vp heereby to publish some of their godly meditations that as their faithfull labours were formerly like pure fountaines which did onely refresh their particular congregations so now by meanes of printing they may bee made like great and comfortable riuers to water the whole land And whereas we and our families haue plentifully tasted of your goodnesse and mercie we thought it our bounden duties to manifest our vnfained thankefulnesse for the same that other Patrons may be moued by your example to shew the like compassion to their distressed Ministers that you haue done to vs and ours if our successe fall out according to our hope we purpose by Gods assistance to proceed further in this booke of the Prouerbs in the same methode which is heere already begun if otherwise yet this is our comfort that it hath beene and is our continuall care and hearts desire to keepe a good conscience and to recompence our present silence with the best seruice that we are able to performe vnto the Church The God of all mercie and comfort multiplie his gracious blessings vpon you more and more and graunt all peace and prosperitie to all those that faithfully loue and seeke the peace of the Church and the prosperitie of the Gospell Your worships in all Christian duties to bee commaunded Iohn Dod Robert Cleauer To the Christian Reader THe wisedome of God who best knoweth euery mans affections doth testifie that such as are full doe loath an hony Prou. 27. 7. combe but to them that are hungry euen bitter things beecome sweete That which is very good yea precious and desired of the best is distasted of such as regard not instruction but that which is good at all though meane and despised of the most is sauoury to such as soundly seeke saluation The perswasion whereof hath incouraged vs to bring forth our prouision and to set before thee such foode as God hath inabled vs to prepare We rest assured of thy Christian loue towards vs prouidence for thine owne soule that thou wilt be more affected with the matter of this treatise being as we hope sound and without corruption then offended with the manner thereof being homely and without elegancie As in expounding this Scripture to our owne flocks we respected the capacitie of our vnlearned hearers so in publishing the same to others we tender the profit of the simplest readers And as for them that are iudicious and Godly learned we presume that their owne knowledge the reading of more excellent discourses will minister wisdome to make their vse of this slender worke as this worke will giue them occasion to esteeme the better of more excellent discourses We haue thought good to choose these two Chapters to beginne with though almost in the middest of the booke that we might propose to thee a patterne of the exposition of both sorts of parables aswell of such as are set downe in forme of a treatise and continued discourse as of those which are for the most part single sentences If thou shalt iudge that there may be any fruit of these trauels we are minded if God will to explicate the rest but by parts and at seuerall times and not all entirely together Now in reading of this obserue that the reasons and vses of the points are not inferred vpon the allegations or amplifications immediately going before but depend vpon the propositions which are the doctrines raised out of the seuerall verses And into them are we compelled to enter abruptly without any precedent introduction to lead vs least we shuld either weary our selues in seeking varietie of preambles or wearie thee with innumerable tautologies and repetitions In the printing the pointing in sundry places is misplaced which in reading thou shalt easily finde and we hope wi lt easily redresse The God of mercie grant thee that grace which we can but wish thee and by the efficacie of his spirit worke in thine heart the vertue and power of this his holy word which we can onely by tongue and penne declare vnto thee Amen ERRATA FOllo 4. line 2. read professe fol. 6. l. 34. read nouriture fol. 22. l. 16. read describing fol. 23. l. 23. read discourse fol. 98. l. 9. read heart fol. 111. put out doth the first word of the line Other faults friendly Reader if thou find any I pray thee fauorably beare with A Learned and Fruitfull Exposition vpon the ninth Chapter of the Prouerbes of Salomon Prouerbs Cap 9 Ver 1. THis Chapter doth containe a briefe recapitulation or summarie almost of all the former eight Chapters containing First the holy instructions of Wisedome in the person of a Princesse or great Lady making a banquet Secondly the deceiueable and entising slatteries of Sinfulnesse and Folly in the person of a smoth and guilefull harlot Wisedome hath built her house c. Verse 1 Wisedome or Wisedomes viz. the most absolute and soueraigne Wisedome the Lord Iesus Christ who is the perfect wisedome of his father hath built her house that is the Church which is so called 1. Tim. 3. 15. and hewen out her seauen pillars that is hath most firmely founded and perpetually supporteth it with his owne hand which is more powerfull for it than many pillars and buttresses are to sustaine a materiall building whereby also is intended that the Churches safetie is accompanied with beautie as hauing pillars hewen out and pollished and not made of rough stones without garnishing Wisedome c. All true wisedome is contained in the holy Doct. 1 word of God he nameth not power iustice truth or mercie All true wisedome is in Gods word though these be also there in fulnesse but wisedome in this case taketh the first place and shineth out in greatest brightnesse In regard whereof the Apostle with a kind of insultation doth expostulate with worldly wise men where is the wise where is 1. Cor. 1. the Scribe hath not God made the wisedome of this world foolishnesse that is whatsoeuer policie or reason doth compare with the wisedome of the spirit or is repugnant to it or not sanctified by it that the Lord in word reproueth and
their outward state of money or other substance bee very slender and small And though their friends should also faile as well as their wealth yet they bee neither destitute of friendship or welfare Because the Lord himselfe is all sufficient in himselfe and most neerely vnited and knit vnto them by the bond of fatherhood The Prophet professed and published his assurance to all the world that he should want nothing in this regard that God was his shepheard Psal 23. 1. And how can he possiblie then bee forlorne that hath him to his father Euen wicked men will be tender of their children and the Beares and Dragons will be carefull of their young ones Lam. 4. 3. and shall the God of all goodnesse withdraw his hand to helpe his sonnes and daughters especially sithens hee teacheth it out to minister foode to euery liuing creature and amongst them to his very enemies And from his owne kindnesse he can bow mens affections to be kinde and make their very enemies friends and friendly vnto them And let that fall out that the times should bee heard and the prices of victuals high yet Gods store is not diminished nor his plentie abated but he can afford his familie sufficient allowance as well in the dearest yeares as when things bee at the cheapest And then indeed his prouidence is most seene and his goodnesse most felt and the truth of his word most clearely manifested For so he promiseth Psal 37. 19. They shall not be confounded in the perillons times and in the dayes of famine they shall haue enough Whereof Iacob had experience in a speciall manner he neuer faâ—ed better then in the yeares of dearth when all others wanted he abounded when the Egiptians themselues that lowed the corne were ready to perish for want of corne he with his household was plenteously prouided for amongst them and that for nothing Terror for them whose whole happinesse doth hang on their riches though they bee full now they may quickly bee emptied and though they seeme to want nothing the curse of god may speedily bring them to be destitute of euery thing So did Mary sing by the spirit of God in her song of reioycing Luke 1. 53. Hee hath filled the hungry with good things and the rich hee hath sent emptie away And so did Hanna also praise the Lord for the same 1. Sam. 2. 5. They that were full are hyred foorth for bread and the hungry are no more hired A great alteration was made in their states on both sides The poore which laboured in other mens woorke for wages were sufficiently prouided for at home and the rich and wealthie which were maisters ouer many were compelled by need to frame themselues to bee other mens seruants A deceitfull hand maketh poore but the hand of the diligent Verse 4 maketh rich This verse also containeth an answere to an other obiection which might rise out of the words immediately going before if food and maintenance be the gift of God and they that haue little shall be kept from want and they that haue great store shall bee stript of all to what end should men trauell and take paines the wisest way is to giue ouer all labour Now this hee refuteth by shewing the meanes whereby righteous men vse to receiue this food and prouision from Gods hand and that is by sedulitie and diligence in their vocations And therefore he demonstrateth the contrary effects of contrary men namely of slouthfull persons and such as be industrious and painefull Slothfull persons fall into two euills the one is the practise of deceitfulnesse called heere a deceitfull hand the other is the burthen of pouertie which is a punishment inflicted vpon them both for fraud and idlenesse They that bee diligent haue their reward yeelded vnto them that they thriue and prosper by the labour of their hands and though their wealth bee not so great in quantitie yet the smalnesse thereof is recompensed in qualitie and good vse of it and therefore is called precious riches Chap. 12. 27. And so they haue neither neede nor disposition to giue themselues to deceitfull shifts as sluggards A deceitfull hand c. False dealing is no profitable trade Doct. 1 to gaine by it rather hurteth then helpeth them that vse it Guiles bring no gaine Tending to this purpose are many Parables in this booke as Chap. 13. 11. The riches of vanitie shall bee diminished they may bee gotten but not long kept and though they perish not nor bee taken away all at once yet they will consume and bee wasted by degrees And as this euent is heere declared to come vpon euill gotten goods so in an other place hee telleth the miserie that shall ouertake the men themselues that so fish for them Chap. 19. 15. A deceitfull person shall bee affamished As wealth will forsake them so friends will faile them and God will curse them and pouertie will oppresse them First the Lord doth hate and curse both deceit and deceiuers Reasons 1 as being abhomination vnto him and therefore his displeasure will kindle a fire in their estate to consume them Secondly consider from whence very often this deceitfulnesse proceedeth from idlenesse and remisnesse of men in their callings as many texts doe testifie and the antithesis especially and opposition in the two places before alleadged Now if single sloathfulnesse of it selfe will so eate vp a mans estate as heereafter is to bee shewed much more when it hath such a companion to take part with it And for experience heereof looke vpon gamesters and consoners and shifters and all such kinde of people and see whether their owne negligence and vniust courses doe not like hungry and greedy beastes deuour and swallow vp all their portions Thirdly it is a righteous thing with God so to requite them with penurie that by fraud and falsehood seeke to bring other men to it Instruction if wee bee visited with beggerie or needinesse Vse 1 the burden of pouerty pressing vs so heauily that wee can not well beare it let vs examine our owne courses and call our waies to account to see whether our owne fraud and guile haue not brought such a guest to our houses and so doing wee shall turne the poyson vnto a medicine and that which is to others a iudgement may bee to vs a singular mercy to draw vs to repentance from such vnrighteous behauiour Secondly wee be yet spared from the stroak of God that he hath not arrested our substance being forfaited by falsehoode nor depriued vs of the same Let vs then speedely preuent the punishment by breaking off the sinne by repentance by mercie by reformation and restitution to the right owners so far as possibly wee shall be able Reproofe of their folly which hope to inrich themselues by deceit and wrongfull dealing trusting to rise by that which bringeth others to a fall and to turne that to a gaine which is to others a losse But by triall they
at all is done to them If their houses had beene broken vp by men and their money taken out of their chests their neighbours should heare their clamours and the whole countrie should heare their outcries but let the diuell himselfe bereaue them of that portion which should not haue beene onely for liuing but life not for this present state but their euerlasting state in this case they be quiet no wrong is offred to them they haue sustained no manner of losse It is set downe as a iudgement and curse by the Prophet that men shall put their money into a broken bagge and what a fearefull case stand they in then Hag. 16 that put the sacred instructions of the blessed word of God into a bottomlesse heart that can hold nothing but that which will peruert and hurt them The Apostle giueth an earnest caueat to the Hebrewes admonishing them strictly to giue Heb. 2. 1. heed to the things which they heard least they should let them slippe and as the word signifieth should leake or runne out For it were better to haue wounds in our bodies that all our bloud should gush out then to be rifted vessels hauing chinkes in our soules that the doctrine of life should soake away and oaze out from vs. Consolation to them that haue couetous desires after spirituall dishes that would suffer nothing that wayes to passe from them but inlarge their affections vnsatiably to gather all It is no point of folly as it was in the rich man Luke 12 to multiply worldly wealth but these haue the Lord to commend their wisedome and it may as truly be affirmed of them as of such as be mercifull because they bee the same persons though the respects differ that they lay vp store for themselues a good foundation against the time to come that they may obtaine eternall life But the mouth of the wicked c. The tongues of vngodly Doct. 2 men are alwaies pernitious and hurtfull Of them Saint Iames An ill mans mouth worketh much woe speaketh largely comparing them to fire breaking out in an house or whole towne especially when it commeth by the hostilitie of the enemie making assault to it by meanes whereof men are stayed from extinguishing of it and haue not onely their goods but their life also in great perill And this flame of the tongue is so much more dangerous then materiall fire because it is kindled of hell that is the diuell himselfe hath set Zac. 3. 5. 7. it on worke And so in the same place he resembleth them to poyson and that not of the common sort but to strong poyson which is deadly and faileth not to worke the bane of them that drinke it First they are hurtfull and bring great annoyance and mischiefe Reasons 1 to other men and therfore in the Scriptures are called swords and arrowes and rasors and mortall weapons Ier. 9. 8. Psal 52. 2. And yet such similitudes are not able fully to expresse and set out the euill that commeth by venemous mouthes and virulent speeches First the tongue most commonly causeth weapons to bee drawen all warres all rebellions all massacres all quarrels all manner of strifes are first breathed out of mens mouthes on some part Secondly the hand may be held that handleth the weapon the strokes may be warded armour may preserue from the violence of them or there may be refuge and couert to hide them that are pursued but who can stay an vnruly tongue What defence is against it whither shall a man fly from a false accuser what distance of place will preuent malicious calumniations Thirdly they which fall into the hands of most fierce and cruell enemies which are pearced and wounded with keenest and sharpest edge tooles haue all the hurt vpon their bodies the extreamitie of it reacheth but to take away their naturall life but a slanderous tongue doth smite at the name which an ingenious man would forgoe his breath to preserue and a pestiferous seducing tongue doth peruert the soule and by the poyson thereof are many thousands brought to euerlasting perdition Secondly they bring destruction vpon themselues and draw mischiefe vpon their owne heads as the Scripture testifieth The words of a wise man haue grace but the lips of a foole deuoure â—ccl 10. 12. 13. himselfe The beginning of the words of his mouth is foolishnesse and the latter end of his mouth is wicked madnesse The truth of this shall be spoken of more at large in the eightenth Chapter and seauenth verse vpon these words A fooles mouth is his owne destruction and his lippes are a snare for his soule Instruction to be very well aduised in all our speeches sithens Vse 1 they are so important and weightie Who would not heedefully foresee where his arrow shall hit before he shoote it out of his bow least it should destroy any person or other creature through negligence who would not be very circumspect and wary in discharging of a peece least hee should doe mischiefe by it And yet by these a man may affray and not hurt and hurt and not kill and kill and not dye himselfe but what arrow what shotte what artillery what murdering peece is to bee compared to the mouth of a man that is not guided by a wise and watchfull foresight Great woe it worketh to other men but it surely bringeth death it selfe vnto himselfe euery word that breaketh an other mans skinne doth certainely breake the kall of his owne heart and he that doth aime at an other to giue him a wound can not misse himselfe to violate his owne life For so wee learne in this booke Hee Prou. 13 3. that keepeth his mouth keepeth his life but he that openeth his lips destruction shall bee to him It concerneth therefore euery man to be as prouident yea more carefull to looke to that which goeth out of his lips then to that which commeth in to bee more affraid to vtter blasphemous reuiling slaunderous and infectious speeches in regard of the soule then to eate and deuour vnwholesome meates in regard of the body And by this we are admonished to commit our mouthes to a better keeper then our owne wit or reason or ciuill disposition least lust and Sathan doe ouer rule vs to let in what they will and to let out sinfull words when and whither and as oft as they will And this mooued the Prophet to pray to the Lord to set a watch before his mouth and to keepe the doore of his lips Confutation of them that thinke it nothing dangerous to speake whatsoeuer words they say are but winde when a man hath spoken he hath done and so there is an end of that matter Nay when a sinfull man hath spoken sinfully much hurt is done and so there is but the beginning of a bad matter for all the mischiefe followeth after So it may be said of a cup of poyson it is but a draught and when a man hath swallowed
themselues by their purses and treasures as they did by their prayers and holy exercises of their tongues Ionah could not haue beene comforted nor holpen by the greatest quantitie of money in the whales belly where his prayer was very effectuall Peter could not haue giuen so good an almes to the poore creeple if hee had beene stored with siluer Act 3. 6. 7. and gold as hee did by the efficacie of his words through the name of Iesus Christ Instruction to shew our selues righteous by putting away Vse 1 all obscenitie of speeches that neither silthinesse or couetousnesse be once named amongst vs nor foolish talking nor seurrill bitter or vncomely iesting or any kind of rotten communication as the Apostle calleth it but onely that which is for the vse of edifying that it may minister grace to the hearers Ephe. 5. 4. 4. 29. And especially let vs beware of the drosse of dissimulation vntruth and falsehoode which bee-seeme not righteous persons Make no report for certainiie of any thing that is vncertaine neuer make a promise without a setled purpose and resolution of performance The faithfulnesse of Boas in this case was so prooued and made manifest that when hee had once giuen his word to Ruth Naomy biddeth her to binde vpon it and not further to trouble her selfe for saith she the man will not bee in rest vntill hee haue finished the matter this same day Ruth 3. 18. Consolation if good men notwithstanding their great infirmities and corruptions haue yet such sinceritie in speaking and such fidelitie in performing that which they speake how shall not the righteous God in comparison of whom all men are lyars and who is not so properly called true as truth all his words veritie it selfe how shall not hee I say fulfill all his promises and stand to his couenants that hee hath made with his people Hee hath vndertaken for their saluation their maintenance protection safety from sathan deliuerance from tirants and persecutors and shall not all this bee accomplished is not all pure mettall that he pronounceth is it not as siluer tried seauen fold in the sire Psal 12. 6. If hee should faile of his word he should forget his truth and in forgetting his truth should forgoe his nature and consequently should forfeite his deitie which were an execrable thing so much as to conceiue But the heart of the wicked c. Though sinfull persons Doct. 2 make neuer so great a shew on the outside yet there is nothing A wicked man hath his worst side inward within them worth any thing To that purpose tend the words of the Apostle collected out of the Psalmes the Lord knoweth the thoughts of the wise to bee but vaine If the point had stood vpon mans opinion there might easily haue beene an errour in it but he bringeth the testimonie of god vpon sure infallible knowledge to cōfirme it And wheras the Prophet nameth man indefinitely that is euery man vnregenerate Psal 94. 11. Hee singleth out the chiefe and choysest of all the sort of them whose purposes seeme to bee of greatest price and most likely to preuaile and sayeth that the thoughts of the wise men best qualified with art and naturall parts are not onely vaine but very vanitie as the Psalmist hath it Reasons 1 First they are altogether destitute of the spirit of grace Secondly the heart of man without the spirit is foule and filthie and an vncleane sinke of all abhominations Thirdly the streames that issue from thence declare what the fountaine is when all their words and actions and recreations and imaginations are onely sinfull and wicked Hag. 2. 15. Tit. 1. 15. Gen. 6. 5. Fourthly Gods proceeding against them in his displeasure maketh manifest how base they are for hee knoweth how all things are to bee priced Since therefore hee reiecteth and casteth them away it euidently appeareth that there is no goodnesse in them So sayth Ieremie They shall call them reprobate siluer because the Lord hath reiected them Ier. 6. 30. Vse 1 Instruction not to much to magnifie and admire them nor too farre to depend vpon them For better things are not certainely to be expected from them than are in them And therefore many times they make golden promises and leaden performances because they haue but drossie affections Consolation to poore Christians in regard of their portion notwithstanding they come short of the vngodly in goods and liuings Many sinners bee set vp in state and much worth in outward wealth when as they bee worse than bankroupts in their soules and wholy destitute of all inward substance and contrary wise though the Saints haue but small store of externall riches yet they bee of great possessions in their hearts and flow with plentie in their inward parts The lippes of the righteous doe feede many but fooles die Verse 21 for want of wisedome Before was declared the excellencie of a good tongue and well seasoned speech and heere are the effects of it commended namely the good that is wrought by it the soules of many being edified therewith and receiuing grace and groweth for saluation and comfort as the body doth obtaine strength and nouriture and refreshing by their meanes that minister wholesome foode vnto it And this is illustrated by the contrarie effect of wicked and ignorant persons that they are so farre from feeding others with knowledge and wisedome that they suffer themselues to be starued to death distruction through the want of it The lippes of the righteous c. It is the note of a faithfull Doct. man to vse his knowledge and other good gifts for the benefit Hee is the best man that doth others most good of his brethren In this sence the Apostle sayth that though he were poore yet he made many rich 2. Cor. 6. 10. His meane estate would not permit him to bestow mony or such kinde of gifts as wealthie men vse to distribute because he had no great plentie himselfe but that which hee had most of and others had most neede of that he most liberally communicated to all that would receiue it wheresoeuer hee came First godly men doe prouide themselues of these celestiall Reasons 1 graces and thereby are made able to participate them to others They haue a learning eare therefore also a teaching tongue Isa 50. 4. they be couetous of spirituall gifts and therefore also liberall of them they are great eaters and as we may say haue an appetite to deuoure all and therefore would haue euery man to take part with them In earthly commodities men are of a contrary disposition for as they are the more greedie of getting to themselues so are they more niggardly in witholding from others and as any one doeth swallow vp more the lesse is left for the rest of the company but in heauenly things it commeth to passe that none be so frank and free as they whose desires be most greedie of hauing and none
there is also a contrarietie of condition and of euery thing that beefalleth vnto them Whatsoeuer miseries therefore those other escaped these shall surely fall into and whatsoeuer happinesse the other attained vnto for body soule state or name in life at death departed heere and at the resurrection these shall be depriued of them Terrour for sinfull men which seeme to bee in safetie and Vse 1 very good case hauing yet suffered nothing but hardnesse of heart and the poyson of sinne working in their soules which they least of all doe feele they must suffer also the paine of sinne as well as the pleasure and who knoweth how soone and sodainely it will come vpon them But in the meane time they plague such as set against them and pursue them that goe about to crosse their courses and this they glory in as a matter of great contentment But heerein they make others happie and themselues miserable they procure the blessing of God vpon them whom they maligne as enemies and bring the curse vpon their owne soules and bodies But yet they preuaile further in their purposes by feare or flattery by company counsell or constraint they draw men into sinne and this they take to be a victory and now others be in as bad case as they and if things fall out to be amisse with them they shall haue company in sorrow but this will be noe case of their burden for that shall lye wholy vpon themselues They that suffer themselues to be seduced by them shall likewise suffer punishment with them but not detract any from theirs but adde much more vnto it according as the case standeth with Sathan A foolish woman is alwaies babling shee is ignorant Verse 13 and knoweth nothing Thus much hath beene spoken of Wisdomes wholesome banquet which the louer to that end proposed that we might bee allured vnto it Now followeth the feast of Follie which shee maketh to that end that shee may poison her guests and God discouereth for this purpose that wee might auoide it And heere as also in that which followeth shee is described by her qualities and behauiour carrying the right stampe and print of an harlot One thing is that shee is giuen to much talke to make an noise which was the note of the whorish woman Chap. 7. 11. The meaning heere is that sinfulnesse and Sathan by the mouthes of sinfull persons doe pretend manie reasons to iustifie any wicked cause and vse cunning perswasions to draw men thereunto as the vnchast woman doth slow with intising speaches And though she haue a lauish tongue yet we knowledge according as wee vse to say that none is so bold as blinde Bayard The drift is that the factors for Follie such as labour to promote sinne be vtterly destitute of sauing vnderstanding which was called before the knowledge of holy men Shee is babling c. It is no sure note of a good cause to Doct. 1 bee set foorth with many words Hananiah maintayned his Many words make not a matter good cause more stifly than Ieremie for hee after a sort gaue place to the others confident asseuerations but Ieremie maintayned his cause more truely than Hananiah for God and experience confirmed his testimonie Ier. 28. Zidkijah and his companions the false Prophets were more violent in giuing incouragement to Ahab for his voyage to Ramoth Giliâ—d but Michaiay was more faithfull in diswading him from it 1. Reg. 22. First wickednesse hath many tongues to speake by all vnregenerate Reasons 1 men being ready to plead for it Secondly Sathan doth sharpen mens wits and fine their tongues and euery way asist them that stand in defences of his causes and kingdome Thirdly all vngodly men by their owne disposition are earnestly affected to folly and lewdenesse being as their right hand and dearest member of their body and therefore will speake in the behalfe thereof as if the case did nearely concern their owne estate Fourthly all the arguments that are brought for any bad cause are light and vtterly voide of force and therefore that which faileth in qualitie they will fill vp in quantitie and so supply the want of weight by multitude of words Fiftly successe doth much animate folly and her adherents to speake much for be the matter neuer so vniust and false be the reasons neuer so slight and slender bee the person neuer so base and abiect yet if a sinner stand vp for sinne all sinfull men euery where will giue him allowance Admonition that we neuer conclude the equitie of a cause Vse 1 by the number of woordes as though the force of the matter stood in the violence of speech and all were weake that eyther wanted strong breath for it or else had vehement opposition against it The multitude of allegations is of no value where soundnesse is wanting in the points alleadged And it is vsuall that innocent persons bee least forward to speake and such as be faultie be seldome giuen to scilence When Moyses came to take vp the matter betweene the two Israelites he that was most lewde was most lowde the offendour that did the wronge was most readie to complaine of wrong offred What wilt thou kill me as thou didst the Egyptian Act. 7. 27. 27. Confutation of them that iustifie Popery and the corruptions of it by this that many take part with it Much is said for it great commendation is giuen of it All this is true it is much praised but onely by the foolish babling woman they are full of speech and frequent in writing and yet doe nothing else but fome out froth and falsehoode If multitude or cries of commendations were sufficient to credit a cause and cleaâ—e it Diaua were a glorious goddesse so highly magnified by the generall applause of the Ephesians Act. 19. 28. Secondly of such as take it for an inuincible testimonie against the Gospell and the sincere professors of it that they be so much blamed and so many professe their dislike of them So they dealt with Ieremie though he neither bought nor sould with them nor offred any colour of iniurie to them yet euery man spake euill of him Ier. 1â— 10. So Christianitie in Paules time was counted a sect and euery where spoken against And so our Sauiour himselfe had the sentence of death inforced vpon him by the violent cry of the people Ignorant c. So farre as any man giueth himselfe to be an Doct. 2 agent for sinne so farre he bewrayeth his owne ignorance All Follies friends are most fooles deceiuers and euill men are first deceiued 2. Tim. 3. 13. The Diuell first catcheth one and maketh him a baite to take an other as it fell out in the ouerthrow of our first parents First many of them haue their mindes darkened with want Reasons 1 of knowledge that they cannot discerne betwixt light and darknesse truth and falsehood Secondly all the rest haue their hearts blindfolded with wilfulnesse that they will not vnderstand For
to be-come honorable Vse 1 and famous and to leaue a name behinde them by fleshly courses some by getting much and raysing vp their houses and performing great exploytes But the vnhappie successe of their vaine expectation is noted in the Psalmes that though they thinck their houses and habitacions shall continue from Psal 49. 11. 12. generation to generation and call the lands by their names yet they shall not continue in honour but perish like beasts that dye of the murraine Who in all the world preuailed like to Nabucadnezzar in Nabucadnezzars time and yet howsoeuer he was applauded and admired at the first he was derided and exploded at the last and made a prouerbe and parable of reproach Some by fine wit and policie and dexteritie in speaking But let Achitophel and Herod be examples to these the one in counsell was wonderfull deepe and his speeches were as oracles and yet wee repute him not to be a man of famous memory but behold in him the very image and figure of infamie The other for his eloquent oration was deified of the people and with a concordant acclamation extolled for a god but yet as God layd a present stroke vpon his bodie and deliuered his life into the power of base vermin to gnaw out his bowells so he layd a continuall curse vpon his name which will cleaue vnto it for euer Some others by hipocrisie and pretence of mercie and pittie and yet with out all conscience or loue of either But praise so purchased is subiect to staines and losse of colour The Pharisies had obteined the opinion of goodnesse godlinesse righteousnesse and of all vertue They were almost of all men thought to be the most holy men and can there now bee a greater indignitie offered to a man then to call him a Pharisee for that name carrieth in it the perfect paterne of pride hipocrisie and palpable dissimulation Consolation to righteous men that God vndertaketh the protection of their names it is not in the power of any creature to spoyle them of their credit and reuerence it is as surely preserued as their saluation as their life is euerlasting so is the amiable remembrance of them Psal 112. 6. The Prophets and Apostles and Christ himselfe and good men in their times were euill spoken of and now haue a most blessed memoriall And so of latter yeares it was a great dignitie to be a Wolsey or a Gardiner or others that weere of great place and cruell disposition but now wee reuerence the names of Cranmer Ridley Latimer Hooper Bradford and the meanest of them that suffered for the Gospell of Christ though they were then condemned for heretikes The Apostle Peter incourageth vs to be bold and cheerefull though we should be railed vpon for Christ his sake for the spirit of God is a spirit of glory and that is giuen to vs and resteth vpon vs and who shall remoue it from vs Nabothei name was in great hazard to be blemished when hee was conuicted and executed for treason and blasphemie and no meanes leaft in appearance to cleare his innocencie yet God knowing it hath made vs to know it and the short shame that he bare for a time is turned to a durable honour through all generations The wise in heart will receiue commandements but the Verse 8 foolish in talke shall be beaten The wise in heart c. That is such as haue sauing knowledge and conscience will receiue commaundements will heare and obey the word of God without replies and cauils against it but the foolish in talke he that abuseth his lips to murmuring and friuolus obiections shall bee beaten that is shal be plagued for his contempt The sence will be plaine if the supply be made in both clauses of the opposition in this manner The wise in heart will readily receiue commandements and therefore shall be rewarded but the foolish in heart will bee foolish in talke to reiect commandements therefore shall be punished We ought to be tractable to the will of God without resisting Doct. or gainsaying To this duetie Saint Iames doth admonish Men most obay where God commands Iames. 1. 19. vs saying Let euery man be swift to heare and slow to speak his meaning is not to perswade men to come sodainely and rashly to the word without preparation but to hearken desirously with reuerence and attention when they are prepared and not to picke quarrels against that which is deliuered vnaduisedly and out of a distempered affection but vpon mature deliberation with a minde willing to be resolued to propose their doubts First the Lord hath absolute authoritie ouer vs and therefore Reasons 1 he iustly may lay his commandements vpon vs. Secondly his whole will and all his waies are perfectly righteous and therefore to take exception against them must needes be vnrighteous Thirdly they are altogether full of wisedome and therefore none but fooles will prefume to charge them with folly Instruction to cast off and remoue away the sinfull lusts of Vse 2 our hearts the fleshly discourse of carnall reason and the resolute and setled purpose of any wicked way For all these will imbitter the soule and whet the tongue to withstand and resist the holy commandements of God Iames. 1. 21. 1. Pet. 2. 1. Ier. 44. 16. 17. Reproofe of them that are willing to receiue the promises of God but not the commaundements or if they doe it is in such things as bee agreeable to their owne will or at least not contrary to it So they dealt with Ieremiah ntreating him to Ier. 42. 20. declare vnto them all that the Lord should say and they would doe it and they would haue beene as good as their word if he had incouraged them to take their voyage into Egypt whither they were bent to goe but when he diswaded them from it by expresse prohibition and threatnings they grew to another point that it was not God which spake that but Ieremie and Ieremie did not speake truely but falsely and it was not of himselfe but from Baruch and Baruch had no good meaning in it but to deliuer them into the hands of the Chaldeans to be slaine or carryed away captiues Ier. 43. 2. 3. Consolation for them that submit themselues to learne and obay the doctrine of gods will though it many times do crosse them in their affections and desires in their reason and conceits in their pleasures and delights in their profits and commodities this manifesteth true wisedome this declareth a faithfull heart this giueth a cleere testimony of sinceritie The rich young man attained not to this nor Herod went so far though he did many things by Iohns perswasion yet hee would not wholy conforme himselfe as to the will of God to doe euery thing or to leaue euery thing according as he required Mat. 19. 22. Mar. 6. 17. 18. 20 Terrour for the braue gallants of our age which exercise their ripe heads and fresh wits in wrestling with
the truth of God and take it for a glory to giue it a foyle But howsoeuer their prompt wits ready tongues together with art and Sathans assistance may sometimes perplexe and trouble a poore Christian yet shall they nothing preuaile against Christ and his veritie nor gaine any thing at his hands but shame and punishment It were safer for them to incounter with tenne Sampsons then to try their manhoode with one point or article of Gods holy doctrine But their case is worst of all which obstinately peruersely and of wilfull malice doe reiect all that is taught them out of the word It is in vaine to admonish them as the Prophet saith Hos 4. 4. Thy people are as they that rebuke the Priest that is presumptuous persons sinning with an high hand in refusing to heare or be directed by the Priest then of the law Deut. 17. 12. or to giue eare to the ministers of the Gospel now but contentiously disobey the truth and so bring vpon their owne soules indignation and wrath tribulation and anguish Rom. 2. 9. Hee that walketh vprightly walketh bouldly but hee that Verse 9 peruerteth his waies shall be knowne He that walketh vprightly that is doth carefully looke to his waies with an honest heart walketh surely hauing both the affection and ground and effects of Christian bouldnesse but hee that peruerteth his waies that is doth allow himselfe in any course though neuer so secretly shall be knowne his sinnes shall be detected The sence of the whole verse may be thus expressed Hee that walketh vprightly walketh surely because his faithfulnesse shall bee knowen to his praise And hee that peruerteth his waies walketh dangerously beecause his lewdenesse shall bee knowne to his shame All sound safetie and boldnesse proceedeth from sinceritie Doct. of heart and integritie of life liuery religious man that feareth He liues safely that liues sincerely the Lord hath this promise Psal 112. 7. 8. That no euill tidings shall make him afraid because he beleeueth in the Lord if all the world would tell him of perill when God himselfe doth warrant him safetie he will giue most credit to him that hath most truth and most power also to dispose of all euents And his heart is not as a pole that is pitched vp or a stake that is sticked vp which euery hand may plucke away or euery blast of winde may blow downe nor like a dry wall without a quoine or buttresse or any other binding to fortifie it but it is fixed and established as a tree that is well rooted groweth strongly or a building that hath a sure foundation and standeth fast and so is freed from feare and all slauish terrour First his heart hath Gods owne eye to behold it and his spirit Reasons 1 to testifie the faithfulnesse of it and so receiueth comfort from him Iob. 31. 31. whereas the hearts of hypocrites beeing searched by him are found most fraudulent and deceitfull Secondly the course of their actions is such as will indure light and the more they are examined the better they will prooue and therefore they need not feare any might or malice or cunning aduersaries that shal seeke their disgrace Isa 50. 7. 8. And though their enemies for a time doe falsely slander them yet the Lord in due season will make their righteousnesse as cleare as the noone day Psal 37. 6. Thirdly their bodies and state are in Gods custodie and he hath vndertaken the defence and preseruation of them Cap. 3. 26. Psal 91. whereas the wicked are out of Gods protection and goe perpetually in perill Fourthly their soules are prepared for death and the iudgement seate of Christ and therefore more desire to bee dissolued then are afraid to heare of the neerenesse of their dissolution which is contrary in the wicked who all their dayes are in bondage to the feare of death and damnation Heb. 2. 15. Instruction to get apparant and euident testimonies of Vse 1 vprightnesse which will make our liues comfortable keep off many miserable vexations and horrors that come vpon the wicked And this wee shall doe if wee labour to know all that God would haue vs to learne to indeuor to practise all that wee know and to confesse to God all that we faile to practise for so farre as wee are willingly ignorant of any dutie or carelesse to performe it or secure when we neglect it conceale Psal 32. 2. 3. our sinnes not acknowledging them that the Lord may remit them so far wee come short of a good conscience Consolation for all that be vpright that whether they walk abroad or stay at home whether they be in company with others or alone by themselues whether it be in the day or in the night whether they bee walking or sleeping they are well assured of certaine safetie Terrour for sinfull men whose consciences be at all times readie to assaile them Naturall courage will not help them in the time of extremitie how many seeming very valient as Saul for example haue through desperate feare laide violent hands vpon their owne bodies And let power and courage concur to gether yet both wil be insufficient to strengthen a heart that Gods iudgement and their owne guiltinesse doe weaken As Balshazzar being bold to defie Cyrus and to bid battell to the Lord himselfe profaning his holy vessells in despight of him yet now in the middest of iolitie amongst his friends in his owne house in a strong cittie garded with an hoast of armed souldiers hee was so frighted and terrified that his countenance was changed his heart was resolued into dastardlinesse the ioyntes of his loynes were loosed and his knees smote one against an other And what was it that so danted him the sight of an hand writing vpon the wall There were neither more enemies nor fewer friends nor any other alteration then beefore but God wakened his conscience and his conscience shewed him his guiltinesse and altogether threatned his destruction and heereby his great courage was so quickly killed And this also may serue to take away the vaine confidence of foolish men that be bold to commit iniquitie yet looke to escape the reproach of it hoping neuer to be found out But they forget that the Apostle saith that mens sinnes come to light in diuers maners some presently vpon the fact some long after some in their life time some after they be dead some reserued to the last day but so that all shall certainely be manifested one day Caine had as faire possibilitie 1. Tim. 5. 24. 25 and likelihood to couer his crueltie as euer any sinner had or possibly can haue to conceale his offences no man but himselfe knowing of it no circumstances beeing to sift it out by if hee would keepe his owne counsell and yet what fact almost is more notoriously knowen and published and that with detestation then his murdering of Abel And it is not to be imputed to his owne sillinesse or