A PLAIN AND FAMILIAR EXPOSITION: Of the Eighteenth, Nineteenth, and Twentieth Chapters of the Proverbs of SALOMON. By JOHN DOD and ROBERT CLEAVER. PSALM 34. VER. 8. ¶ Taste ye, and see how gracious the Lord is, Blessed is the man that trusteth in him. LONDON Printed for Roger jackson, and are to be sold at his Shop in Fleetstreet near the Conduit. 1610. To the Right Worshipful our approved Christian friend, Mistress ELIZABETH WALTER of Wimbleton, Grace mercy and Peace. GOod Mistress WALTER, the plentiful fruits of your Christian love towards us, and many others, do not only bind us to offer up our Prayers and praises to God for you in private, but also to give some more apparent testimony of our unfeigned thankfulness unto yourself, as being a special instrument of our good and comfort. Here therefore we present unto you this small Treatise, not doubting of your favourable acceptance thereof, when our former Write did only pass by you, you always called them in, and gave them kind entertainment, not only in your House, but in your heart; and therefore these now that come under your own Name, and cast themselves upon your favour, cannot be unwelcome. If your success in Reading, be answerable to our desire and purpose in writing, you shall not lose your labour. And thus with all thankful remembrance of our duty, we here commit you to the gracious protection of Almighty God, beseeching him to make perfect that good work which he hath in great mercy begun in you, and abundantly to recompense all your kindness and goodness to his Servants, in multiplying his comfort and blessings upon you and yours for ever. Your worships much bound and in the Lord to be commanded. JOHN DOD and RO. CLEAVER. A summary of all the Doctrine collected out of the several Verses of these three Chapters. CHAP. 18. VERSE. I. Doct. Whatsoever any man best loveth, that he will with greatest diligence and providence labour for. Verse II. Doct. It is the root of a sinful man to be possessed with selfe-liking, and wilfulness in his own ways. Verse VII. Doct. Evil words are most pernicious to those that speak them. Verse IX. Doct. A slothful person standeth in the state of a spendthrift. Verse X. Doct. They live in best safety that are most assured of God's favour. Verse XIII. Doct. They that are too forward and hasty in speaking, are apt to fall into absurd lies, when they speak. Verse XIIII. Doct. 1. No trouble or affliction is too heavy for a cheerful heart to undergo. Doct. 2. The horror of a terrified conscience, is an importable burden. Verse XV. Doct. 1. He that would be wise to salvation, must apply both his heart and ears to Gods holy word. Doct. 2. They that have the best knowledge, are the most willing to learn more. Verse XVII. Doct. A bad cause commonly hath the advantage at the beginning, and a good cause prevaileth in the end. Verse XVIII. Doct. Then a lot is lawfully used, when it either procureth or preserveth peace and equity. Verse XIX. Doct. The more nearly men are knit together, the more grievous the breach is, when jars do grow between them. Verse XXII. Doct. They only speed well in marriage, whom God maketh the match for in mercy. Verse XXIII. Doct. Affliction and a low estate, is a means to bring men to lowly behaviour. Verse XXIIII. Doct. It is in vain for him to expect constant kindness from others, which is careless to perform duties to others. CHAP. 19 VERSE. I. Doct. THey that be small and godly, are in better case than such as be great and wicked. Verse II. Doct. 1. An heart altogether ignorant, is altogether corrupt & sinful. Doct. 2, Whatsoever is rashly done, is ill done. Verse III. Doct. 1. Every man's hurt doth grow from his own sin & folly. Doct. 2. Afflictions often make many wicked men the worse. Verse FOUR Doct. Fleshly men love only themselves, under pretence of friendship to others. Verse V. Doct. 1. Howsoever false witnesses prevail against others, they shall be sure to speed ill themselves. Doct. 2. No liar can live in any good safety. Verse VI. Doct. Many pretend much loyalty to Princes and Potentates, which bear little good will unto them. Verse VII. Doct. Neither consanguinity nor familiarity will make a fleshly friend firm to him that is in misery. Verse VIII. Doct. 1. It is aprerogative peculiar to the wise and godly, to be owners of their own hearts. Doct. 2. Every godly wise man is a true friend to himself. Verse X. Doct. 1. The liberty of delights and comfortable prosperity, doth nothing belong to the wicked. Doct. 2. All sinners are bondmen, and every good man is a Prince. Doct. 3. Evil rulers never abuse their authority so much, as when the godly fall into their hands. Verse XI. Doct. It maketh much for a man's credit to be gentle and peaceable. Verse XII. Doct. It is expedient for men to be good subjects, even for fear or hope of the Prince's affections. Verse XIII. Doct. The most delectable commodities of this life, turn many times to be very offensive. Verse XIIII. Doct. 1. No man can possibly have possessions of equal value with a good yoke-fellow. Doct. 2. The more immediate any good gift of God is, the more precious it is. Doct. 3. The Lord hath a principal hand in all good marriages. Verse XV. Doct. 1. slothfulness is a vice very hurtful both to body, soul, and outward estate. Doct. 2. Unrighteous dealing bringeth that misery upon men's heads, which they are most afraid of. Verse XVI. Doct. So much conscience as any man maketh of obedience to Gods will, so much assurance he hath of salvation and safety. Verse XVII. Doct. Whatsoever good is done to godly men afflicted, is accepted of God as done to himself. Verse. XVIII. Doct. 1. Correction of children ought not to be overlong deferred. Doct. 2. They show themselves unmerciful Parents, which exempt their children from due correction. Verse XIX. Doct. Correction is neither to be given in passion, nor omitted remissly. Verse XX. Doct. A godly man shall have the greatest benefit of his piety, and graces, when he draweth nearest to his death. Verse XXI. Doct. Things come not to pass by men's purposes, but by God's appointment. Ver. XXII. Doct. 1. Virtue and well-doing is the best ornament that any man can be decked with. Doct. 2. Poverty is no disparagement to the godly, nor any preferment to the wicked. Verse XXIII. Doct. 1. Every good man liveth always in safety of his life. Doct. 2. Godliness procureth sufficient provision for men's outward estates. Doct. 3. Nothing that is hurtful can befall any man that is godly. Verse XXV. Doct. Though obstinate persons be excluded, yet they are not to be exempted from due punishment, Verse XXVII. Doct. Whosoever will proceed constantly in the ways of God, must take heed of seducers. Verse XXVIII. Doct. 1. A wicked person may easily be made a false witness. Doct. 2. The greater delight any man taketh in sinning, the more greater a sinner he is. Verse XXIX. Doct. Though wicked men deride the words of God, yet they cannot escape the execution of them. CHAP. 20. VERSE. I. Doct. THey that give themselves to drunkenness, do cast themselves into many mischiefs. Verse III. Doct. It is a laudable virtue to be of a quiet disposition, and to avoid contentions. Verse FOUR Doct. 1. Light occasions will hinder careless men from the doing of necessary duties. Doct. 2. He that will take his ease when he ought not, shall feel misery when he would not. Verse V. Doct. 1. Malicious men have further reaches and plots in their heads, than the world knoweth of. Doct. 2. There be none so crafty, but others may be as wise to sift them. Verse VI. Doct. The best works of unfaithful men be of no value with God. Verse VII. Doct. 1. Whosoever is sincere & honest, the same is also righteous. Doct. 2. Faithful Parents have no cause to dread the state of their children after their decease. Verse VIII. Doct. A vigilant Ruler is a restraint and terror to vicious persons. Verse IX. Doct. The best shall have corruptions and sins cleaving to them, so long as they live. Verse XI. Doct. It concerneth the young as well as the old, to be religious, and to live virtuously. Verse XII. Doct. Our members and senses are the workmanship and gift of God. Verse XIII. Doct. The abuse of lawful things is unlawful & hurtful. Verse XIIII. Doct. 1. The Lord doth take notice of all the behaviour of men in their trafficking one with another. Doct. 2. Carnal men direct not their tongues so much to speak truth, as to seek their own advantage. Verse XVI. Doct. They that rashly cast themselves into debt, are not so favourably to be dealt with, as they that fall there-into through necessity. Verse XVII. Doct. 1. Nothing is so pleasant to the wicked, as that which is most hurtful. Doct. 2. Though iniquity and wickedness yield pleasure at the beginning, yet they will put men to pain in the end. Verse XVIII. Doct. 1. A man's wisdom serveth him for best use, when he will not rest upon it alone, but be helped by the counsel of others. Doct. 2. Wisdom and counsel are as needful and available for war, as strength and power. Ver. XIX. Doct. 1. It is good wisdom not to trust a slanderer or tell-tale, with thy secrets. Doct. 2. Both consultation and conversation with flatterers is to be avoided. Verse XX. Doct. Rebellious children and such as vilify their Parents, are subject to some not able mischief and punishment. Verse XXII. Doct. All kind of revenge is unlawful for Christians. Verse XXIIII. Doct. God hath a provident hand in the disposing of all men's ways. Verse XXV. Doct. Sacrilegious persons cannot long prosper. Verse XXVI. Doct. It is no cruelty for the Magistrates sharply to punish lewd and disordered persons. Verse XXVII. Doct. 1. That only is to be esteemed a life which is sanctified with grace. Doct. 2. Where God worketh grace, he also giveth knowledge and understanding. Verse XXVIII. Doct. The best way for Princes to confirm and strengthen themselves, is to be good to their subjects. Verse XXIX. Doct. God doth adorn men with several gifts, according to the diversity of their conditions. Verse XXX. Doct. Severe corrections are sometimes to be used as good medicines against great sins. AN EXPOSITION OF THE EIGHTEENTH CHAPTER OF THE PROVERBS. CHAPTER. XVIII. Verse 1. For his desire a man will seek, separating himself, and deal in every matter. FOr his desire a man will seek] Every man will apply his mind and endeavour to get that which he affecteth, separating himself, avoiding all the lets & impediments which are like to cross his desire, and will deal in every matter, he will attempt all such courses as may serve for the accomplishment of his purpose. ¶ Whatsoever any man best loveth, that he will with greatest Doct. diligence and providence labour for. That which the heart most wisheth, whether it be good or bad, the tongue, hand and head, with all the other members, are ready to procure. jeremy complained of the wicked, which delighted in wickedness: that they gave themselves to fraud jer. 9 5. and falsehood, and took great pains to do wickedly. And Esay commendeth the godly, which set their minds on godliness, that with their souls, they desired the Lord in the night: and therefore with their spirits within them, they would seek him in the morning. When Achab had apprehended an hope of glory and wealth, to be won at Ramoth in Gilead, he presently casteth about how to come by it, and then he soliciteth jehosaphat to bear him company, and then he appointeth his flattering prophets to give him encouragement, and then he scorned at Micaiah that foretold the peril, and then he goeth on obstinately rather then resolutely to try the success. And David's principal care was to please the Lord, and to procure comfort to his own soul, and therefore he resolved, for that purpose, to walk in the laws of the Lord, and to banish from him all corrupt and pernicious companions. Away (saith he) ye wicked; for I will keep the commandments of my God. In which examples aswell of the one, as of the other, our text is verified, though in contrary manner. For both these kings were inflamed with contrary desires, the one of his own glory, the other of the Lords: both of them separated themselves, the one from good counsel, the other from bad: both of them practised that which they deemed best for their turns, the one contempt against God's word, the other obedience to it. Reasons. 1 First, it is the nature of love, to make men industrious and painful to compass that which they covet for the satisfying of their wills, as appeareth by general experience. Secondly, they that be good, and delight in goodness, shall be assisted and directed by God's holy spirit in godly proceed: and they that be sinful and take pleasure in sin, shall be driven forwards, and prompted by the suggestions of Satan in mischievous practices. Use. 3 Confutation of the colourable glosses whereby innumerable guileful professors illude their own souls, and deceive the opinion of others. They think themselves zealous for the truth, and desirous of salvation, but are idle, and take no pains to purchase grace: they are barren, and bring not forth the fruits of love: they are careless, and fly not from the baits of sin. The leaudest companions are as acceptable to them, as the honestest Christians: the most infectious speeches displease them no more than the wholesomest instructions: they are as well contented to be present where the wickedest practices are played, as where the godliest services are performed. If the seat of love were in the mouth, and not in the heart, if saying in word were sufficient to declare a sound affection, without showing the same indeed, we might believe such men, that they had upright desire (for none are more forward to brag and boast thereof then they) but sithence they fail of seeking and separating, and exercising, which should make them manifest, they must pardon us though we conceive not so well of them, when we see no better testimony of piety in them. Verse. 2. A fool is not delighted with knowledge, but in discovering his own heart. A Fool] a wicked person destitute of grace and wisdom, and yet highly conceited thereof, hath no delight in understanding, is not desirous to be truly wise, and therefore regardeth as little the means whereby he may attain to wisdom, but in discovering his own heart, in showing by word and deed, that folly and naughtiness which proceedeth out of his corrupt and wretched heart, nothing doth satisfy him, but that which is agreeable to his humours. ¶ It is the note of a sinful man to be possessed with selfe-liking, Doct. and wilfulness in his own ways. Of all men whom the prophets had to deal with, they most complain of those that were of this disposition, and no man was more troubled with them, as it seemeth than jeremy. When in the name of the Lord he willed them to inquire of the old way which is the good way, and walk therein, and they should find rest to their souls, they said, they would not walk therein. When he bid them take heed to the sound of the trumpet, (that is the word of jer. 6. 16. 17. God by his messengers) they said, they would not take heed. When he admonished them to return every one from his evil way, and make their ways, and their works good, they said desperately, surely we will walk after our own imaginations, and do every man after the jer. 18. 12. 13. stubbornness of his wicked heart. And was that good dealing with him in Egypt, when they told him expressly, that the word which he had spoken in the name of the Lord, they would not hear it jer. 44. 16. 17. of him, but would do whatsoever thing went out of their own mouth. First, carnal reason, and worldly wisdom, are of great force Reasons. 1 and estimation with them, and these are enmity to the counsels of God, and the counsels of God are foolishness to them. Secondly, the lusts of the flesh do rule and reign in their souls and members, they are wholly led with sensuality: and what can they relish which savoureth of the spirit? and what will not delight them, that is sinful and sensual? Thirdly, pride continually aboundeth in their hearts, they are toppe-full thereof, and overflown with it, so that all good counsel given unto them, they reject as contemptible, but their own wills and devices, they follow as divine and admirable. Their wits are so fresh, their knowledge so deep, their speeches so wise, and their actions so well ordered, as that nothing is well, either done, or said, or thought of, which is contrary to their courses. Instruction not to like of understanding or instruction the Use. 1 worse, because so many do like of it no better: for we know that the greatest number doth never consist of the wisest men, but of the worldliest. And what though the whole band of Satan's subjects should with open mouth exclaim and cry out upon wisdom? It is enough for her due praise, and our imitation, that she is justified of her own children. Who hath believed Matt 11. 19 Isay. 53. our report, saith the prophet Isay? and yet blessed were they that did belevee it, though never so few; and cursed were they that gave no credit to it, although there were many millions of them. Conviction of all perverse and obstinate persons, which be wedded to their wills, and of every one which taketh pleasure in sin, that naughtiness hath place in his heart. But who told us what is in their minds and affections, what they best love and like of? Shall we be judges of their consciences? They tell us in word and deed which way their heart is inclined, their lewd and licentious exercises bewray and discover their inward corruptions. Who heareth not their tongues say that they are unchastly minded, when their lips be usually talking impurely? doth not lust and lewdness issue out of their mouths? And will not immodest and wanton behaviour and dalliances declare as much to men's eyes? Who seethe not a covetous affection showing forth itself by greedy seeking of gain, and commodity? And doth not ambition, and insolency, and garishnes, testify against proud persons to their faces? So do riot, unthriftiness, and voluptuous living, perpetually cry out upon Epicures and bellie-gods. Consolation for them that strive to bring their wills in subjection to God's wisdom, and embrace instruction, and as much as they can, do mortify their inordinate affections▪ the spirit of God inditeth them not of folly, but the Lords own testimony consequently cleareth them of that contumacious obstinacy whereof the wicked are convicted. Vers. 3. When the wicked cometh, then cometh contempt, and with the vile man, reproach. WHen the wicked cometh,] when any man becometh wicked, & waxeth sinful, then cometh contempt, dishonour and infamy follow fast after him, his credit is growing into a consumption, how great and many means soever he hath to uphold it: and with the vile man reproach, he that is vicious, and by ill doing deserveth shame, shall be sure to have shame and reproach his companions: if men dare not speak contemptuously to him, yet they will talk contemptibly of him, or though they should be afraid to censure him in their words, yet they will be bold to despise him in their minds. See chap. 11. 2. & 13. 18. Vers. 4. The words of an excellent man's mouth, are as deep waters, the wellspring of wisdom, is as a flowing river. THe words,] the wholesome and fruitful speeches, of an excellent man's mouth, uttered by godly men, and such as fear the Lord: for to them doth the holy Ghost vouchsafe the title of excellency: as when David saith in the Psalms, My goodness extendeth to the Saints that are in the earth, and to the excellent. And Psal. 16. 3. when Solomon saith in this book, The righteous is more excellent than his neighbour, They are as deep waters, plentiful and copious, such as fail not, nor can be drawn dry at any time. The Wellspring of wisdom is like a flowing river, their hearts feed Prou. 12. 26. their mouths, and thereout, wise, holy, and fruitful words flow abundantly, as a vehement stream boileth out of a rich Fountain. See Chapt. 10. 11. Verse 5. To accept of the person of the wicked is not good, to overthrow the just man in judgement. TO accept of the person of the wicked] to free him from punishment, or to show him favour in a bad matter, for his power, parentage, kindred, friends, wit, wealth, gifts, acquaintance, or to regard any thing in him, without the cause, is not good, but dangerous and hurtful, it will draw down the judgements of God upon those Magistrates, or persons whatsoever, which use such partiality: and he speaketh in this manner, because there is a show of wisdom, and policy, for gain & safety, by gratifying of them, in respect of the bribes which they will give to have their turns served, and the mischief which they will work to those that proceed severely against them, to overthrow the just man in judgement, this is the effect, that commonly ensueth upon the favour that is showed to the wicked, and maketh the sin double: In so much as unrighteous malefactors are spared, so much the harmless and innocent are oppressed: that hand which lifteth up him, whom it ought to beat down, will beat down him, whom it ought to lift up. Either of these were great offences alone, but very grievous when they are both conjoined together. It was a foul fault to seek the release of Barrabas, which had deserved to die, but to have him delivered, that Christ might be crucified, was intolerable wickedness: and yet it would have been more notorious and detestable, if Christ had been condemned to die, by the practice and persuasion of Barrabbas, which thing sometimes befalleth the members of Christ, by th' instigation of the successors of Barrabbas. The Shechemites adventured to do that which is here condemned, and therefore they felt the penalty which here is threatened: they would set up Abimelech to be king, because he was of their blood, and slew the other sons of Gideon for his sake, and at his request, but in the end they found it not good to judg. 9 45. accept of the person of the wicked, and to overthrow the just: for they and their City were destroyed, for taking part with their wicked kinsman, and offering violence to the righteous children of Gideon. See Chap. 17. verse 15. Verse 6. A fools lips come with strife, and his mouth calleth for stripes. Verse 7. The mouth of a fool is his own destruction, and his lips are a snare for his soul. A fools lips come with strife,] the wicked talk of a graceless fool, his railing, slandering, lying, backbiting, challenges, comparings, nipping, and girding, do as directly tend to quarrels, or brabblings, as if they had legs to go unto contention: which is especially to be understood of them that be froward, proud, given to scoffing, and others of like nature & disposition: and his mouth calleth for stripes, the words of his mouth do provoke, and even call for blows, and punishments, by his desire upon others, but by desert and effect upon himself. The mouth of a fool is his own destruction, his unadvised and intemperate speeches bring his own overthrow, and his lips are for his soul, that matter which his lips do maliciously or rashly utter, is an occasion and means to entrap him, to the hazard of his state, life, and salvation. ¶ Evil words are most pernicious to those that speak them. Doct. Ecclesiastes affirmeth, that the lips of a fool devour himself. And in the twelfth Chapter of this book, the evil man is Eccl. 10. 12. said to be ensnared by the wickedness of his lips; and divers such sayings are to be found in the former Chapters, which Prou. 12. 13. were verified in Doeg, in Haman, and daniel's adversaries, whose tongues were sharp and keen, to cut their own throats, but blunted by the good hand of God, that they could not hurt his servants, whom they struck at with their bitter accusations. First, the tongue is an edge tool, and requireth the skill of Reasons. wisdom, and the strength of grace to handle it. If it be well managed, it is a weapon defensive, if otherwise, it is as much offensive to him that abuseth it, who ever holdeth the point and edge in his own hands, & smiteth at others with the hilts. Secondly, the Lord is wont to render such men their own measure, and maketh them fall into the pits, which with their harmful tongues they have digged for their brethren. They which by lying and traducing would defame others, by the discovery of their lives are made infamous themselves, and as they would have hurt thereby the state of them whom they falsely accused, so their own states are impaired by actions and suits arising upon their slanders. So it falleth out with fierce and furious fellows, and gibing-mates, and challengers, that seeking either the disgrace or blood of their neighbours, they receive contempt and wounds to themselves. And so speed conspirators and traitorous people, they malign the life of the Prince, and peace of the Country, and therefore do practise the ruin of both, but it pleaseth God to make both to stand, and many of them to fall, and let the rest beware, that they drink not of the same cup with them, although for a time, they be too much favoured. Thirdly, it is just and righteous with the Lord, to call all ungodly men to accounts before his judgements seat, not only for their wicked works, but sinful words: yea, for every idle word, as our Saviour foretelleth, & then they shall find to their Mat 12. 36. endless woe, this Scripture to be fulfilled, that the mouth of a fool is his own destruction, and his lips are a snare for his soul. Admonition, to be more afraid of speaking sinfully, then of Use. all that sinful men can speak against us, because they can only attempt thereby to hurt us, if we be upright with the Lord, and he will hide us from the scourge of their tongues, that though they blame us for a time, yet they shall not shame us for ever: though they work our trouble, or death, as they did Naboths, yet not our destruction, as they could not do his: but their own evil tongues will effect mischief against themselves, for punishment of body, and perdition of soul, for ever. Then if thou wouldst rule thy tongue better, that it draw thee not into such dangers, thou must not suffer sin to reign in thy life, nor to rule in thy heart, which will command thy mouth, and overrule thy tongue: and the Lord by his righteous providence doth many times give them over to the folly and violence of their lips, to their shame and misery, which will not be guided by the wisdom and virtue of his lips, to their glory and happiness. Verse 8. The words of the talebearer are as strokes, and they go down into the inward parts of the belly. THe words of the talebearer] the malicious accusations which whisperers do secretly mutter against men behind their backs, are as strokes, as wounds that are given by weapons: they do them as much hurt by seeking their infamy, or trouble, or by alienating the minds, and good opinions of their friends and neighbours from them, as if they had smitten them with a sword, and they go down into the inward parts of the belly: they are like unto darts, wherewith men are dangerously wounded, piercing (as it were) into the very entrails. See Chapt. 12. verse 18. Verse 9 Even he that is negligent in his business, is a brother to a waster. HE that carrieth himself slothfullie in the works of his calling, being without all care and endeavour to set forwards his affairs, is brother to a waster, is like to him that prodigally wasteth his substance, as if he were his own brother, and shall as certainly, though it may be, not so speedily, come to poverty, as he. ¶ A slothful person, standeth in the state of an unthrift. Doct. Though there be some difference in the manner, and degrees of their sinning, yet the holy Ghost condemneth them both to be sinful: and though they walk in divers paths, yet they meet together at the last in misery and wretchedness, answerable to the measure of their misbehaviour and recklessness. First, they that are too backward to serve the Lord in fruitful Reas. 1 labour, are lightly too forwards, to serve the flesh in fruitless sensuality: and so as remiss and idle Drones, they devour much more, than the most laborious and painful Bees. Secondly, all is spoiled whatsoever they spend, that which they eat, and drink, and wear, is none of theirs, by warrant, to their hearts from God, though they have a civil title to the same, they deal like beasts, that break into men's fields, and eat up the Corn and grass, that is not allowed unto them: and therefore the Apostle admonisheth such to work with quietness, 2. Thes. 3. 12. and eat their own bread. Thirdly, penury and want is threatened unto them, and executed upon them, and so are they whipped with the same rod wherewith wasters are scourged. He that loveth pastime (saith he, of the spendthrift) shall be a poor man: and he that loveth Prou. 21. 17. oil and wine shall not be rich. And thy poverty, (saith he, to the slothful) cometh as one that travaileth by the way, it maketh haste Prou. 24. 34. as a Post, or swift passenger, and thy necessity like an armed man, with force and violence unresistably. fourthly, they are seldom patiented of poverty, though often oppressed with it: and therefore, they grow in the end, to lying, and shifting, to falsehood and filching, and all manner of indirect courses. Which appeareth by the precept of the Apostle: Let him that stole, steal no more: but rather let Eph. 4. 28. him labour with his hands, the thing which is good, that he may have to give unto him that needeth. fiftly, great hurt is done, and much redoundeth to the public state by their bad husbandry. By slothfulness, the Eccl. 19 18. roofs of their houses go to decay, (as the wiseman testifieth,) and by the idleness of their hands, their houses drop through. Their mounds and stone walls are broken down, and their fields Prou. 24. 31. are overgrown with thorns and nettles: by means whereof, those habitations are ruinated, and grounds become barren which peradventure wasters would have sold, and thrifty men have bought, (or purchased) before they came to such desolation. Instruction for men to inform themselves what business Use. God hath called them unto, and what is their work, that they may therein show their diligence. Every man, of every degree, as well rich as poor, as well mighty as mean, as well noble as base, must know that he is borne for some employment to the good of his brethren, if he will acknowledge himself to be a member, and not an ulcer in the body of mankind. But if love and duty to men, be not of force enough to persuade thee to bestow thy time usefully, let providence, and the regard of thine own estate prevail with thee, that having little, thou mayest get more: or having much, thou mayest preserve that which thou possessest. Or if thou takest not that for a sufficient motive, to induce thee to labour, yet stand in awe of God, and despise not his will & ordinance, who hath enjoined Adam and all Adam's posterity, yet in his loins, to get Gen. 3. 19 their bread in the sweat of their faces. And if contemptuously, they will needs devour it, without any travail or good vocation, they bite at a bait upon an hook, they shall be sure to swallow down his curse therewith. See this point and use more largely handled, Chapter, 10. 4. Verse 10. The name of the Lord is a strong Tower: the righteous runneth to it, and is exalted. THe Name of the Lord] his favour joined with his mighty power, and faithfulness towards his people, is a strong Tower, as a Fort or Castle of defence is, for the safety of them that are within it: so he preserveth his from the violence of their adversaries, that would destroy or hurt them: the righteous, such as be just, and godly, and fear him, run unto it, depend upon him, and by prayer, and confidence, commit themselves to his protection, against Satan, sin, damnation, and all manner of dangers both of soul and body, and are exalted, so kept from the rage of troubles, and the reach of their enemies, as if they were taken up into an high Turret, or set in some place aloft, which no enemy could either undermine, or assault, or shoot up unto. ¶ They live in best safety, that are most assured of God's favour. Doct. His name here is opposed, and set against all earthly munitions, whether of wealth, authority, armour, armies, friends, holds, or whatsoever else men take to be fences for them. This causeth him to speak so comfortably to his Israel, the whole body of his people, saying: The Eternal God is thy refuge, and Deut. 33. 27. under his arms thou art for ever: he shall cast out the enemy before thee, and will say, destroy them. And this causeth his Israel, his servants, and faithful ones, to glory so confidently in his goodness, saying: I will say unto the Lord, o mine hope, and my Psal. 91. 2. fortress: he is my God, in him will I trust. First, he is not only mighty, but Almighty, and only Reasons. mighty, even the Lord of might and power: and the strongest creatures have but a limited strength, and that they hold, and exercise, but at his will, and during his pleasure. Secondly, he is a refuge against one evil, aswell as an other, or against every one, as any: the strength of Castles can keep out men, and their violence, (though by treason sometimes they may have also entrance thereinto) yet famine, pestilence, mortality, sinfulness, death, and the devil, cannot be kept out: but our God is a defence against all these, that none of them shall be hurtful unto us, whensoever we shall be besieged by them. Instruction to declare ourselves righteous, and enjoy the Use. 1 prerogative of righteousness, in seeking help at God's hand, against all our troubles & dangers. Our castle is every where: the gate thereof is always open for friends, & shut against enemies: no time is unseasonable to repair unto it: no place is an impediment to hinder us from it: no bodily weakness can disable us of it. This journey may be undertaken at midnight aswell as at noon, and we may run apace as we sit in our houses, and lie in our beds, and the feeblest cripple, may make as good speed as the swiftest footman: only let us not make our hearts lame, or our ways unpasseable, by infidelity, vain confidence, or evil conversation, with guiltiness of conscience. Faith, and faithful behaviour, put agility into the soul, and make passage for it unto God's presence, without interruption. This serveth also to reprove their folly, and to convince them of unrighteousness, which dare not commit themselves to the name of the Lord for their succour, lest it should be battered, and beaten down upon their heads, and therefore fly to such fortresses as are founded merely upon their own fancies. How many do make the flesh their arm, for things concerning their bodies, and this present life, as is the custom of worldlings? And how many do trust in lying vanities, as idols, the help of the dead, and prayers to be made for them when themselves are dead, in the behalf of their souls, in the life to come, as is the practice of papists? See this point, and other material uses thereof in the ninth chapter, first verse, and third doctrine. Verse. 11. The substance of the rich man, is as it were his strong city, and as a high wall in his imagination. IN the former sentence was declared wherein the godly seek for safety, and find it, and that is in the name of the Lord: and in this, wherein the wicked, especially being wealthy, presume of defence, but fail of it, and that is in their goods and possessions. For they seem a strong city, which no dangers can vanquish, and an high wall, that no misery can scale and climb over: but all is in their own imagination, and nothing in truth: for they are weak and low, and utterly void of power against any kind of calamities. See chap. 10. 15. Verse 12. Before destruction the heart of a man is haughty, and before glory goeth lowliness. BEfore destruction] before some grievous calamity, whereby a man is as it were broken in pieces (as the word importeth) with mserie, sorrow, or shame, the heart is haughty, the mind is puffed up with selfe-liking, and so groweth secure, and careless, and before glory goeth lowliness, when a man is humble in his own eyes, and thinketh basely of himself, and reverently of others, and submitteth himself to God's hand, to bear willingly whatsoever he shall impose upon him, he is in the way to true honour, if he be not advanced to preferment, yet he shall be refreshed with comfort, and enriched with graces. See chap. 11. 2. and 16. v. 18. 19 Verse. 13. He that answereth a matter before he hath heard it, it is a folly and a shame to him. TO make answer, or reply to a speech, or at all to speak of any matter, before a man hath thoroughly heard, and fully informed himself therein, is a rash and indiscreet part, and the evil consequents thereof, cannot but redound much to his discredit. ¶ They that are too forward and hasty in speaking, are apt to Doct. fall into absurdities when they speak. Festus showed himself scarce sober, and in his right mind, Act. 26. 24. when he interrupted Paul so rudely in that his divine oration, and charged him to be beside himself. And it is noted as one of the faults wherewith David was blemished, that upon Ziba ●. Sam. 16. 4. his bare accusation, he passed away Mephibosheths maintenance from him, before Mephibosheth was brought to his answer. But the justice and wisdom of our Lord jesus Christ, is praised by way of prophecy for a contrary course in his proceed. For so much doth Esay testify, when he saith, that the spirit of the Lord shall rest upon him: the spirit of wisdom, and understanding, the spirit of counsel, and strongth, the spirit of knowledge, and of the fear of the Lord, and shall make him prudent in the fear of the Lord; for he shall not judge after the sight of his eyes (that is, by superficial and slight shows) neither reprove by hearing of his ears, (that is, by hearsay, and flying reports) but with righteousness shall he judge the poor. First, he that will deal wisely, must work by knowledge Reasons. 1 and certainty, which can never be attained unto by mere conjectures (because falsehood at the first glance seemeth to carry the colour of truth) but by manifest information and proof, whereby the equity of every cause is to be made apparent and evident. Secondly, they that are given to be sudden with their lips, before that matters be duly ripened to their ears, do many times suddenly more hurt to themselves and others, than afterwards they can well heal again with their most mature deliberation. It is not so easy to recover the credit of wisdom, truth and equity, as to incur the censure of folly, falsehood, and iniquity. Neither can we so soon retract men's minds from an hard opinion of those persons, or causes, which we unjustly deprave, as we can injuriously induce them to an evil persuasion thereof. Reproof of divers that have nimble and light tongues, and Use. can readily say whatsoever cometh into their mind, which do greatly delight to babble and reason, though that which they pronounce be vain and frivolous, yea divers times erroneous, ungodly, and wicked. And yet are so priest and ready to speak, that they cannot suffer an other to end his tale, yea hardly to begin it, who notwithstanding expect applause and commendation for their great wisdom and judgement. But if these be wise, than Solomon was very silly in condemning their course; and if Solomon were endued with knowledge and understanding, these may worthily be reputed fools without judgement. And to pass by them that take advantage at a clause of a saying, and apprehend not the sentence, or stumble at words, not regarding the meaning, as the malicious cavillers did, which put no difference between the temple of Christ his body, and the temple of stone) they are hereby controlled, 2. Pet. 2. 12. and that sharply, which speak evil, as Peter saith, of the things which they know not: and so much more they which not only speak evil, but pass a sentence of condemnation: which are not only heady to condemn, but also hasty to inflict punishment upon their innocent underlings. So dealt Pashur jer. 20. Act. 23. with jeremy, and Ananias with Paul: but so would not job deal with his people, though of his own family, though bondmen, job. 31. 13. though handmaids, though never so mean and abject: hearing they should have, and justice they should find: if their cause proved good, their entreaty should not be bad. Instruction to follow the precept of Saint james, who admonisheth every man to be swift to hear, and slow to speak. He that is most talkative and ready to object, is always least attentive, and negligent to learn: and he that is most silent, job. 32. until it be time to speak, will like Elihu in the book of job, be best able to speak to the purpose, when time requireth. By such shall a good cause be well maintained, falsehood and errors discovered, the truth justified, the company edified, and their own wisdom and knowledge made manifest to those that hear them. Verse. 14. The spirit of a man will bear out his infirmities, but a wounded conscience who can bear? THe spirit of a man] his heart being in a comfortable estate by the sight of God's favour, and the testimony of a good conscience, will bear out his infirmities, maketh him to sustain with patience, and some cheerfulness, manifold pains and diseases of the body, and all outward crosses whatsoever: but a wounded spirit who can bear? but when the soul is cast down, and as it were broken with the apprehension of God's indignation, none can endure the horror and anquish thereof, nor any thing raise it up, and give comfort to it, but God alone. ¶ No trouble or affliction is too heavy for a patiented and cheerful Doct. 1 heart to undergo. If necessities, if distresses, if stripes, if prisons, if tumults, had 2. Cor. 6 4. been of force to make a faithful man to fall, the Apostle Paul would not have been able to stand so constantly as he did; for all these he patiently suffered, for the honour of his ministery. And though David's calamities, by the rapes, incests, murders, and rebellions, committed in his own family, and even by his own Children, were as grievous and painful, as Psal. 51. 8. broken bones: yet when his soul did feel God's favour and goodness towards him, he was not out of hope to recover again his former comfort and joyfulness. This might be further exemplified by job, by jacob, and many others, especially those worthy martyrs, whom the Apostle proposeth for examples to the Hebrews, who were tried by mockings and scourge: yea moreover, by bonds and prisonment. They were stoned, they were hewn asunder, they were Heb. 11. 36. 37. tempted, they were slain with the sword, they wandered up and down in sheepes-skinnes, and in goates-skinnes, being destitute, afflicted, and tormented. First, being justified by faith, and at peace with God, their Reas. 1 faith and power doth obtain a divine power from God, and that causeth heavy burdens to be borne, as though they were light▪ and bitter potions to be swallowed down, as though they were sweet and pleasant. Secondly, they look to the end which the Lord doth aim at in all their tribulations, and that is their profit: and the effect that will ensue thereupon at the last, and that is their eternal blessedness. Instruction for them that fear God, not so much to fore-feare Use. afflictions and troubles, as if the weight and load of the same would crush them to pieces. Whatsoever can befall any godly man, depending on the goodness of God, touching his health, state, safety, friends, or any thing that doth externally concern him, is but a tolerable infirmity, as David found at Ziglag, when his goods were gone, his City brent, his wives taken captives, together with his Children, his friends become his foes, and his life in imminent danger: for they were about to stone him, and yet in all this extremity, he is said to have comforted himself in the Lord his God. Now he that Sam. 30. 6. was so provident for David, to assist his heart with help and power in his adversity, will not be careless for the rest of his people, as to leave them destitute of aid and secure in their distresses. If he lay yokes on their necks, and burdens on their shoulders, he will either make their yokes and burdens to be light and easy, or else their necks and shoulders to be strong and mighty. And therefore so much distemper as any man breaketh into in his afflictions, so much defect he bewrayeth of the vigour, and fortitude of the spirit. ¶ But a wounded spirit, etc. The horror of a terrified conscience Doct. 2 is an importable burden. The body in his health and strength, with all the delectable things that sense doth delight in, is unable to support, and yield refreshing to the soul afflicted, as the soul in her peace and tranquillity doth animate and cherish the body diseased. The anguishs and agues of divers godly men, being strongly assaulted with fears, and temptations, as of job, and David, and Christ especially, do give a clear testimony to the truth of this point: and the unutterable gripings, and desperate horrors of the wicked, do make it undoubtedly certain and manifest. How miserably was Balshazzar affrighted, and racked with terrors in the midst of his cups, at his sumptuous banquet, notwithstanding the greatness of his power, the majesty of his place, the largeness of his dominions, the gorgeousness of his buildings, the plenty of his plate and treasures, whereof Dan. 5. much was now before him, and the multitude of his friends, whereof many now were with him? It shallbe needless here to dilate the case of Cain and judas, of whom, the one restleslie pursued himself from place to place on earth, and the other posted to the tree with all hast possible, to rush with speediness into hell. First, they look upon the angry countenance of God, and apprehend his ireful indignation, & that is so immeasurablie Reas. 1 fearful and terrible, as neither man nor Angel can possibly sustain it. Fall on us mountains (say the mighty men, in the Revelation,) hide us, o Rocks, (say the Kings and Chieftains,) Apoc. 6. 16. 17 from the presence of him that sitteth on the Throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who can stand? secondly, the guilt of sin is a most grievous ulcer for their hearts to feel, and an hideous object for their eyes to see, and yet it is always before them, and continually within them. No debt, though of millions, and to the cruelest creditor in all the world, is so dangerous, as deadly sin: no writ is so inevitable as the curses of Gods holy Law: and no arrest is so uncomfortable and irksome, as the biting accusations of the conscience. Thirdly, the continual peril of death, of hell, and condemnation, doth marvelously dismay them, in so much that life itself, which all living creatures ardently desire to retain, and all the delights and privileges thereof, are of no estimation and value with them: the violent dread of destruction, draweth them often, to seek their destruction with violence. Instruction to price the peace of a good conscience at an Use. higher rate than all bodily blessings, and earthly commodities, as health, wealth, wit, reputation, authority, dignity, kind friends, prosperous children, and all other desirable gifts that are but temporary: if it have them joined with it, be thankful for these, but more for that: if it be bestowed alone without them, be content with that, and murmur not at the defect of these. Secondly, beware how thou pierce thy soul with known and wilful transgressions, lest thou make a wound therein, which in the end may prove unsufferablie painful, and uncurablie desperate. Which mischief, the better to prevent, let every man often examine his ways, and get pardon for his sins, and purging from them, before they exulcerate, and break forth into such pernicious maladies. And it is very needful to profit by, and make good use of more gentle and mild corrections, that every affliction bring us to some humiliation, by the finding out of our offences, and the unfeigned acknowledgement of them. Lastly, sithence the state of them that are laden with the poise of a troubled conscience, is so full of calamity, so woeful and lamentable, what mercy and compassion is therefore to be showed unto them? Are they not much to be borne with, even in their infirmities, pitied, prayed for, and comforted, and not reproached, despised, and laughed at? Who art thou which shaking thy head at their fears, doubts, and diffidence, canst truly say, I shall never drink of this cup, this misery shall never fall upon me? And if thou in that state wouldst not have affliction added to thyself afflicted, then cause not them to be made more sorrowful, which are already well-neare overwhelmed with sorrow. Verse 15. The heart of the prudent possesseth knowledge, and the ear of the wise will seek after understanding. THe heart of the prudent possesseth knowledge,] he that is acquainted with the state of his own soul, and discerneth how precious and fruitful, and needful understanding is, will not content himself to have wisdom in his ears, or head, or lips, but layeth it up in his heart, as his chief treasure, and the ear of the wise seeketh after understanding: he laboureth to increase knowledge and grace, adding daily thereunto, by hearkening as much as he may, to all sound and wholesome instructions. He that would be wise to salvation, must apply both his Doct. 1 heart and ears to Gods holy word. Wisdom expecteth both these at the hands of her children, and scholars, and conditioneth with them, that they shall be without neither, if they will enjoy her, and her graces. My son (saith she) if thou wilt receive my words, and hide my commandments within thee, and cause Prou. 2. 1. 2. 3. thine ears to hearken to wisdom, and incline thine heart to understanding, then shalt thou understand the fear of the Lord, and find the knowledge of God. There more shall be spoken of this matter. ¶ And the ears of the wise, etc. They that have the best knowledge, Doct. 2 are the most willing to learn more. See chap. 9 v. 9 doct. 2. Verse. 16. The gift of a man enlargeth him, and leadeth him before great men. THe gift of a man] not the good qualities that are in him, and the graces which he hath received, but the present that he bringeth, and the reward that he bestoweth, enlargeth him, and leadeth him before great men, maketh room for him, and procureth him access to the presence of them that are in high places, and of great authority, from whom also he getteth countenance and favour, whether his suit be equal, or unlawful. See chap. 17. v. 8. Verse. 17. He that is first in his own cause is just: then cometh his neighbour and maketh inquiry of him. HE that is first in his own cause] he that is in a controversy, speaketh first, before the magistrate, arbitrator, or any other to whom it belongeth to hear the matter, is just, so pleadeth for himself, and setteth such colours upon his cause, that he seemeth to be very righteous: if he be plaintiff, that his informations be equal, and weighty, if defendant, that his apology is good, and he innocent. Yet is not this to be understood of every one that hath the first place of speech: for righteous men do many times begin the declaration of the cause, or defence of themselves, and be found upright and faithful both in the entrance and end of the strife: but it is meant of false fellows, that respect not what they may warrantably aver with truth, but what they can audaciously affirm with impudency. Then cometh his neighbour, and maketh inquiry of him, he that in the second place, or afterwards is to make answer unto him, or reply upon him, confuteth his allegations, detecteth his falsehood, and convinceth him, of indirect and naughty dealing. ¶ A bad cause commonly hath advantage at the beginning, Doct. and a good cause prevaileth in the end. So it fell out between joseph, and his mistress; between Micaiah, and the false prophets: between Mordecai, and Hamon: between Paul, and Tertullus: between Christ, and the Pharisees: between the Gospel, and popery. First, wicked men that maintain evil causes, are shameless Reasons. 1 to speak lies, and divers that hear them, are ready to believe lies, until the truth do evidently refel them. Secondly, God in his providence doth so dispose of it, that his people may be the better humbled: that they may be drawn to seek his help, and that his hand may be seen in their prosperous success at the last. Use. Instruction to rulers and judges, and every one to whom authority is committed, to lend the ears aswell to the one side as the other, before they condemn or acquit either of them: and that they proceed as they find the matter confirmed or confuted by due proofs, and not as they hear it affirmed, or contradicted by bare words: for our proverb is as true as common: One tale is good, till an other be heard. And this may also admonish all men to take heed how they garnish bad causes with artificial colours, as vain women paint their withered faces to make them seem very fair and beautiful: the breath of truth will at the last blow upon them, whereby their hue shall be changed, that every one shall see their deformity, not by having a disfigured visage, but a dishonest behaviour. Though they thrive in their practices for a time, yet it is impossible for them to succeed well in their evil ways for ever: either their neighbours, one man or other, will lay open their falsehood and faultiness to the eyes of the world in the day of their conviction, or else the Lord will bring their lewdness to light, before men, and Angels, and all the world, at the day of judgement. Verse. 18. The lot causeth contentions to cease, and maketh a partition amongst the mighty. HE declareth the true, and right use of a lot, by telling what 〈◊〉 done, for that which ought to be done: namely, in difficult and doubtful causes, which cannot otherwise be well determined, and where in division men cannot agree between themselves what part every one should have, that then they be satisfied with that which the Lord by lot doth after a sort, award unto them. And he maketh special mention of the mighty▪ that it serveth to compound their controversies, because that when they contend, by reason of their power, and strength, and stout stomachs, they greatly damnisie one an other. ¶ Then a lot is lawfully used, when it either procureth or preserveth Doct. peace, and equity. For the avoiding of partiality, wrong, strife, and murmuring, the Israelites are commanded by Moses, and ordered by joshua, to inherit the land of Canaan by lot, according to their families: Numb. 33. 44. to the more, saith he, ye shall give more inheritance, and to the fewer, the less inheritance. Where the lot shall fall to any man, that shallbe his: according to the tribes of your fathers, ye shall inherit. When Saul by lot was chosen to be king, there was no occasion 1. Saul. 10. given, or taken, for aught that we read, that any other should stand up against him to get the place, or think himself unworthily rejected, that he was not chosen. And so Act. 1 when the lot for the Apostleship fell on Mathias, Barsabas forthwith gave place unto him, and all the rest acknowledged the election to be from the Lord. First, God himself hath instituted and appointed it, his ordinance Reasons. it is, and not man's invention, and to this end destinated by him, that justice and concord might be maintained, where they are planted: and repaired again, where they are violated. Secondly, the hand of his providence hath the direction of it, as we have already seen in the sixteenth chapter: The lot is Prou. 16. 33. cast into the lap, but the whole disposition thereof, is of the Lord. Instruction that we never deal with a lot, but upon just Use. cause, when need so requireth, and in due manner, as is seemly, and fit for the exercise thereof. Beware that it be not frivolously perverted to sports and trifles, and especially to do wrong and injury, as the soldiers did to win Christ his vesture, and Haman, in seeking thereby a lucky time to destroy all the jews. And whosoever upon serious and weighty affairs shallbe lawfully occasioned to use it, let them commit the success to the providence of God, by prayer, and submit themselves to his determination, with contentment. It was found by lot, that Acham by transgressing the commandment joshua. 7. of God, concerning the execrable, and consecrated things, had deserved to die, and was accordingly to be punished with death: he nothing gainesaied the testimony of God therein, but yielded himself to be an offender, and to suffer the punishment that his offence demerited. And so much did jonah likewise, and more than that, (though the Lord more spared, and miraculously preserved him) for when the lot convicted him to be the man, jovah. 1. 12. for whose sake that boisterous and dangerous storm was raised, himself passed sentence of death and drowning upon himself, and required the heathen mariners to do execution. Reproof of them which invert this good and useful ordinance, Use. and make it serve for evil and hurtful purposes, as they do, that give themselves to carding and dying. Do they aim at this, that every one, as near as may be, shall have and hold his own? or do they not adventure every one the loss of his own unthriftily, to get an other man's, though it were his whole patrimony, without due consideration, unrighteously? Is this an even and equal, and indifferent form of making partition? And how well they be content to departed with that which the dice doth allot them to lose, and how much peace is spread among them, and how great contention● are pacified, may appear by their frownings, and frettings, when their full bags have emptied their stomachs into their fellows pockets, yea by their brawling, swearing, and cursing, and many times by their challenges, quarrels, and combats. Verse 19 A brother offended, is harder to win than a strong City: and their contentions are like the bar of a Palace. A Brother] a natural brother, a near kinsman, a kind friend, offended, alienated by wrongs received, or imagined to be done unto him, from him whom he so much affected before, is harder to win then a strong City, will with more difficulty be brought to firm and unfeigned reconciliation, than a City well defenced, can be vanquished and taken. And their contentions, their strife, and suits, are like the bar of a Palace, strong, and vehement, and must with no less a do be pacified, whiles their power serveth them to pursue one another, than the mighty iron bars, whereby the gates of a Castle, Fort, or great building, are shut in, and kept safe, may be broken, or cut in sunder. But this is to be understood of unregenerate and fleshly men, or of God's servants so far as they be carnal, and not otherwise: for it is a commendation that is given to the godly, by Saint james, that their wisdom which they receive jam. 3. 17. from above, maketh them peaceable, gentle, and easy to be entreated. ¶ The more nearly men are knit together, the more grievous Doct. the breach is, when fairs do grow between them. Their friendship not so much seames-ript, as torn in the whole cloth: the sinews of their love are cut in sunder, rather than the skin of it broken. Examples we have hereof, of those that have been wicked on both sides, as Abimelech, and the Sh●●●om●●●● Ish●osheth, and Abner: Ahashuerus, and Vash●● first, & Haman afterwards: and so in like manner of Abshalom and Amnon. Experience also may be seen, in such as have been united with the bands of nature, and disjoined by the difference of religions, though peradventure they may both make profession of the same, the one in fraud, the other in faithfulness: Such were Cain and Abel, Esau, and jacob: jacobs' elder sons before their conversion, and joseph. How extremely the worse of these maligned the better, every man may read, and how implacable the wicked of them were to the godly, till the Lord by grace or providence, appeased them, is evident in the Scriptures. First, when men be of the same blood, and of a contrary Reasons. 1 spirit, and behaviour, the envy groweth the greater, and the malice more violent from the ungodly against the righteous, because the goodness of them that be near unto them, doth very much disgrace and condemn their sinfulness and rebellion. And therefore they revenge it with unnatural and barbarous fierceness: sometimes the brother betraying the brother to death: and sometimes the father the son: and sometimes the Mat. 10. 21. children rising against their parents, and causing them to die, as our Saviour testifieth. secondly, where there hath been a great league of kindness, and much love between them, there when then they fall to variance, their expectations be deceived, and that good opinion and hope that one had of the other, & then all things are taken in the worst part, as Ahashuerus dealt with Haman: & then the remembrance of all former familiarities, & courtesies, do aggravate the new risen offences, as David did justly obbraide Achitophel. There is no surfeit more dangerous and hurtful, then Ps. 55. 13. 14. to have the stomach annoyed, and overcome of such meats as a man was wont most to like of. Instruction to use our brethren and friends with all good respects, Use. as whereby we may tie their love the faster unto us, and not give cause that it should be separated from us. And better it is to bear some wrongs, then by taking of every offence, to embitter our own hearts and theirs, to the ruin of our amity and friendship. Abraham chose rather to departed from much of his right, then that he would lose any of his nephew Lot's love, or be at a difference with him. And if our friends and brethren be estranged from us, the harder it is to reconcile their good affection, the greater diligence is to be used in effecting of it. If we have trespassed against them, let us confess it: if they have been misinformed against us, let us confute it: if ought be doubtful, and is misinterpreted, let us explain it: and when we have done all that we can do to recover their good will, by wisdom, meekness, patience, courtesy, and kindness: let us deal with the Lord, as jacob did concerning Esau, that he will bow and incline their hearts unto us, if their favour and friendship be expedient for us. Consolation to them that being injuriously entreated with wrongs, and indignities, will either not take an offence, or easily remit it. It is grace which begetteth in them that facility and mildness, corrupt nature never yieldeth such fruit. Such a spirit had joseph, when he was so merciful to his brethren that had been so malicious. Such a spirit had Moses, that was meek towards Aaron, and Miriam, which had unjustly murmured against Numb. 12. 13. him. And such a spirit had jesus Christ, and the fountain of the same, is he that pardoned his enemies, and prayed for them, and died for them. Verse. 20. With the fruit of a man's mouth shall his belly be satisfied, and with the increase of his lips shall he be filled. WIth the fruit of a man's mouth] with those words which the mouth of a man uttereth, be they good or bad, as the tree yieldeth her fruit, be it sweet or sour, shall his belly be satisfied, he shall be as it were, fed with joy, or sorrow, and with the increase of his lips, according to those speeches which the lips use most to deliver, wholesome, or hurtful, as the ground sendeth forth her crop of corn or weeds, shall he be filled, he shall either have great welfare, or great woe, many blessings, or many judgements. Almost the same words are in the 12. chap. ver. 14. Verse 21. Death and life are in the power of the tongue, as every one delighteth to use it, he shall eat the fruit thereof. THis verse in part, containeth an explication of the former, showing what is that satisfying, & filling, which is there mentioned, that it extendeth to all misery, even to the very death of the wicked, which abuse their tongues to evil, & to all happiness, even to life itself, & that everlasting, (as is also meant of the contrary) of the godly, which use their tongues aright, both which are said to be in the power thereof: that is, the perverting, or well ordering of the same, is effectual, either for destruction or salvation: and yet this force is not in the pronouncing of words, but in th' affection from which they constantly proceed, and as every one delighteth to use it: so he shall eat thereof. Hypocrites sometimes do make fair shows, but their hearts and lips accord not together, and therefore their smooth speeches tend not to life: and godly men sometimes forget themselves, but they take not pleasure in evil speaking, and therefore they shall not be destroyed, though they may be corrected. See Chapt. 13. vers. 3. Verse 22. He that findeth a good wife, findeth a good thing, and obtaineth favour of the Lord. HE that findeth a good wife,] which being himself a good man, hath, and seethe, and enjoyeth the benefit of a good, wise, and faithful wife, findeth a good thing; which shall be for his help and comfort; and obtaineth favour of the Lord, receiveth a testimony of his love, in bestowing so great a blessing upon him: and so doth a godly woman, that findeth a good and gracious husband. ¶ They only speed well in marriage, whom God maketh the Doct. match for, in mercy. This will more plainly appear in the verse of the next Chapter. Vers. 23. The poor speaketh with supplications: but the rich answereth roughly. THe poor] he that is in misery, in peril, in fear, or subjection, speaketh with supplications, submissly, and lowly, to the wealthy & mighty, beseeching him in humble manner, and reverent terms, especially when he hath any suit unto them. But the rich answereth roughly: he that hath abundance of goods, or is in authority, not only rejecteth the poor petitioner contemptuously, with a churlish denial, but otherwise also is proud and insolent in his speeches. Commonly thus it is, but yet not always: for some of the lowest sort speak disdainfully, & some great personages behave themselves courteously. ¶ Affliction and a low estate, is a means to bring men to Doct. lowly behaviour. We have Naomy, and Ruth, the woman of Canaan, and many others, for precedents hereof, among the Exodus 9 27 1. King. 20. 32. Hest. 7. 7. godly: and Pharaoh, Benhadad, Haman, and divers of the same crew, for experience of this, among the wicked. First, the hearts of them that are wise and godly, are taught Reasons. to stoop to their estates, and to show humility towards those by whose hands they hope that the Lord will minister help unto them. For it is the direct way to move other men to be merciful, and to make themselves capable of mercy. Secondly, even of them that be unregenerate, some be crushed with penury, & calamities, that they have no stomach to be sturdy: and some be awed with dread and danger, that they dare not show themselves arrogant: and some be led with art, and policy, to stir up men to commiseration, with the pretence and appearance of submission. On the other side, great posterity occasioneth men like bulls laden with flesh, and fatness, to be lofty in mind, and fierce of behaviour; Amaziah, 2. Chron. 25. 15. who after his success against the Edomites, disdained to be spoken too, though of a Prophet, and therefore commanded him silence, and that with threats of present death, unless he desisted. And foolish Naball, in the plenty of his goods, and good cheer, was as drunken with pride, as with wine, and therefore 1. Sam. 25. he falleth to roaring, and bellowing at David, and his equal request which he vouchsafed so humbly to make unto him, by his messengers. And what marvel is it that they take on in this manner, when they stand in no fear, neither need, as they suppose, of any? When they despise, and set nought by all, as contemptible persons, in comparison of themselves? when they imagine their depth and wisdom to be nothing inferior to their wealth and riches? Instruction not to abhor poverty with so grievous detestation, Use. seeing it may help us to knock off the horns of our pride; nor to seek for wealth with so greedy a desire, seeing that it commonly worketh such great inhumanity. Though the one frown at thee with a grim countenance, yet being well used, it helpeth thee against thy greatest enemy: and though the other seem to smile upon thee with a fleering face, yet being too much made of, it proveth a cruel tyrant. The former maketh men many times meek, and amiable; and the latter causeth them to be fierce, and hateful: that leading them to sobriety, this driving them into a frenzy, insomuch as like mad men, they fall to raving, and raging. Yet sith most that be low brought, can for a time crouch unto those that may either help, or hurt them, it is not to be taken for a certain note of grace and humility, to yield one's self submissive to men, in that estate, unless they cast down themselves also before the Lord. We have showed before, that proud Pharaoh could entreat Moses to pray for him in his misery, & ambitious Haman could down upon his knees to Ester, in his peril: and boasting Benhadad, could put a rope about his neck, & be servant himself to Achab in his overthrow, when his state and life did lie in Achabs' hand. Reproof of them that being poor, are yet nothing the Use. less proud, and arrogant, whose haughty minds, and insolency, cannot be brought down by beggary itself: be it known unto them, that they walk stubbornly against the Lord, as Moses witnesseth, and therefore the Lord will walk stubbornly against Levit. 26. them, as himself doth threaten: let them look for seven plagues more, and seven times greater, until they be either humbled, or destroyed. If they set themselves to wrestle with him, by despising his judgements, he will either give their hearts the fall, by working repentance, and humiliation in them, or their souls and bodies the foil, by executing plagues and damnation upon them. Vers. 24. A man that hath friends, aught to show himself friendly, for a friend is nearer than a brother. A Man that hath friends] which is beloved of, and receiveth favours and benefits from others, ought to show himself friendly, to entertain, hold, and requite their friendship by all good duties. He is not only to take heed least by any strangeness, and offering of discourtesies, he lose their like, but to endeavour by all signs and pledges of good will, to knit their hearts faster and faster unto him. For a friend, an unfeigned well-willer, which beareth Christian affection unto him whom he loveth, is nearer than a brother, is more faithful and constant in ministering help and comfort, than an ordinary kinsman, or mere natural brother. ¶ It is in vain for him to expect constant kindness from others, which is careless to perform duties to others. We commonly say, and see it daily to be true, that it is an Doct. easy matter to get a friend, but hard to keep him, because the having of him, is a benefit offered out of an other man's good will, but the holding of him is the work of our own wisdom. When Naomy & Ruth were united together in love, and affinity, the Scripture noteth how provident the one was for the good of the other, Ruth labouring to get food for Naomy, and Naomy seeking to get a good match for Ruth, and both of them employed all their might, and means, for the preservation of their mutual society, and welfare. First, to be lovingly dealt with, and not to deal lovingly, is Reasons. 1 a thing displeasing to the Lord; and all the courtesies that they by his providence have received at man's hands, remain upon their score; and by his justice will be exacted at their hands. Secondly, the kinder any friend is, and not regarded, nor answered again with kindness, the greater indignity he esteemeth the contempt of himself to be, and is the more provoked against him that is so unthankful. Instruction to neglect no good office, whereby our friends Use. may feel how well we affect them, and how firm and faithful our love is towards them. Are they in affliction? Mourn with them, pray for them, minister counsel, comfort, and help unto them. Are they in prosperity? Rejoice thereat, and wish, and further the continuance of the same. join together as opportunity shall serve, in all Christian exercises, in calling upon the name of God, in singing of Psalms, in hearing of Sermons, in reading of the Scriptures, in godly conferences, which may build up the conscience. Be failing in no duty of kindness and courtesy. Entertain or salute one an other, with cheerfulness, if present: either visit, or send tokens one to an other, if absent: defend the credit, and maintain the cause & innocency of one an other wheresoever. Other uses, see chapter. 17. v. 13. and in the nintenth verse of this chapter. For a friend, etc. The bands of grace, are more sure and firm, than those of nature. When David's own brethren who were like to rise by his preferment, envied, and maligned him, that faithful jonathan who was to be debased thereby, clave constantly, and inseparably unto him. And to this purpose tendeth that promise of our Saviour to them, that for his sake, and the Gospels, should be dissevered from fleshly brethren, or sisters, or fathers, or mothers, Mar●. 10. 29. 30. that they should be provided of other Christian friends in their places, which should do much more for them then ever they would. For the fidelity of godly friends, see chap 17. v. 17. and the instability of carnal kindred, will appear in the next chapter, Verse. 7. AN EXPOSITION OF THE NINETEENTH CHAPTER OF THE PROVERBS. CHAPTER. XIX. Verse. 1. Better is the poor that walketh in his uprightness, than he that perverteth his ways, and is a fool. BEtter is the poor] more happy and comfortable is the estate of him that is of little wealth, and of small possessions, and greater respect is to be had of him, that walketh in his uprightness, endeavoureth constantly to be just and godly, in words and works, than he that abuseth his lips, than the rich that is given to speak wickedly, and is a fool, void of grace, and godly wisdom, and full of vice, and lewdness. Thus standeth the opposition: better is the poor that useth his tongue aright, and walketh uprightly, and so is wise, than the rich that abuseth his tongue, and walketh corruptly, and so is a fool. ¶ They that be small and godly, are in better case than such Doct. as be great and wicked. poverty is oftentimes found to be an ornament, and for great commendation, as it was to the worthy Smirnians in the Revelation of Saint john, and riches turn to be a reproach, and Reu. 2. 8. matter of great disgrace, as befell that churlish Naball, in the book of Samuel. There were many richer men than those 1. Sam. 25. 2. distressed Saints, whom the Apostle speaketh of in the Hebrues, which wandered up & down in sheeps-skinnes, & goats-skinnes, being destitute, afflicted, & tormented, wandering in the wildernesses & mountains, Hebr. 11. 37. and dens, and caves of the earth: how could any be much poorer? and yet no worldling was so good: for the Scripture testifieth, that the world was not worthy of them. First, integrity and goodness, do so far surpass all earthly Reas. 1 possessions in worth and value, as that they are scarce fit to be named together in one day, by way of comparison. Secondly, the godly by his graces, though never so mean, is much more profitable to the places where he converseth, than the wicked, though never so mighty: the one doth good, and either keepeth off curses, or procureth the removal of them: and the other worketh mischief, and draweth down judgements upon a people, and causeth a continuance thereof. thirdly, the condition of the persons themselves is very unequal, by our saviours own sentence, especially in regard of that which they shall find for their eternal state hereafter. Blessed be the poor (saith he) for yours is the kingdom of God: Luk. 6. 20. but woe be to you that are rich, for you have received your consolation: Blessed are ye that hunger now, for ye shallbe satisfied: but woe be to you that are full, for ye shall hunger. Blessed are ye that weep now, for ye shall laugh: but woe be to you that now laugh, for ye shall wail and weep. Instruction to be most provident, in gaining that which will Use. be most profitable to further our preferment. If upright walking will give us a precedency in the sight of God, and hearts of good men, before them that abound in substance, & are barren of sanctification, it is labour best bestowed, rather to treasure up spiritual virtues, then to heap up carnal commodities: rather to provide for the soul, as did poor Lazarus, then to pamper up the flesh, as did the rich Epicure. Now the state of the one is known to be blessed, when the time was, when he seemed very miserable: & now the case of the other is found to be fearful, though once he was thought to be most fortunate. Reproof of them that despise the poor, because they reckon them so base and contemptible, and magnify the rich, because they esteem them so excellent and honourable. So dealt they in the Apostles time, as Saint james convinceth them: they gave all entertainment to the wealthy, though they were persecutors, and blasphemers, by offering despite to the needy, though they were Gods own sons, and heirs of his kingdom. And it is an ordinary thing in all questions and discourses, and that which the holy Ghost reprehendeth, that the wisdom of the poor is despised, and his words are not heard: but the sayings of the rich, how frivolous, and foolish, and false soever they be, are made authentic: and their actions, (though never so unlawful) do carry authority with them, are made warrantable, or necessary precedents, for imitation. Who may contradict, when the testimony of your betters is alleged for proof? who may dislike, when the example of the best is brought for practise? And who are these betters? they that have more money, and less honesty than their neighbours. And who are these best in the house, best in the Town, best in the Country? they that have the best livings, though divers of them live most leaudlie. Verse 2. Both the mind without knowledge is not good, and he that hasteneth with his feet sinneth. TWo vices are here matched together, and reproved together, as dangerous and hurtful, whereof the one is cause of the other, which are ignorance, and rashness. Concerning the former, it is said, that without knowledge, where the sound knowledge of God's holy will is contemned, or neglected, the mind is not good: the man is not good. For a part is put for the whole: whatsoever shows he maketh of faithfulness within, all is but deceivable; his soul (as the original Text hath it) is destitute of goodness, and then, what is there in him, or proceedeth from him, that may be called good? And he that hasteneth with his feet, sinneth. The latter is described by a similitude, from him that should headily run on blindfolded, and hood-wincked, in a perilous way, that he neither knoweth, nor ever saw: as such a one is in danger to dash against stumbling blocks, or to fall into quicksands, quagmires, mine-pittes, brooks, or ditches: So he that unadvisedly, and without deliberation, attempteth, and executeth matters of moment, and importance, cannot avoid errors, and inconveniences, yea sins & transgressions. ¶ An heart altogether ignorant, is altogether corrupt and sinful. Doct. 1 See Chap. 9 vers. 10. Doct. 2. ¶ And he that hasteneth, etc. Whatsoever is rashly done, is ill done. Doct. 2 We have a proverb, That it is good to look before one leap, which holdeth ever true in this case that we now deal in: for many are soon plunged over head and ears, in misery, or faultiness, through want of foresight in their affairs. Even when good men would be sudden in their words or actions, and remiss to seek or take direction, have been found to serve far from the right way. And joshua, and the Elders, in accepting the tale of the Gibeonites: Eli in condemning Hanna of drunkenness: David, in crediting Ziba, against Mephibosheth: and jehoshaphat, in joining twice with the Kings of Israel. It was said before in the fifteenth Chapter, that without Prou. 15. 22. counsel, thoughts come to nought: but in the multitude of counsellors, there is steadfastness. Verse 3. The foolishness of a man, overthroweth his way, and his heart fretteth against the Lord. TH. foolishness of a man,] the sinfulness and ungodly behaviour of the wicked, overthroweth his way, draweth crosses and judgements upon him, & causeth him to have ill success, & his heart fretteth against the Lord: though his tongue do not openly blaspheme, yet his heart doth secretly murmur against God, as if he were unjustly, the cause of his calamities. Neither doth he this directly always, & imbittereth himself against the person of the Lord, but scorneth at his hand, & accuseth his proceed, under the name of chance, & ill luck, & bad fortune, & many time's religion is exclaimed upon, & profession quarreled at, especially if religious professors dislike of his irreligious profaneness, do thrive and prosper, when he is plagued and punished. ¶ Every man's hurt, doth grow for his own sin and folly. Doct. 1 See chapter. 11. 3. ¶ And his hurt or afflictions often make many wicked men Doct. 2 the worse. That cursed Cain may be produced for an example hereof, who being convicted of the Lord himself of that cruel and unnatural murder, did no way submit or humble himself unto him, nor craved favour at his hands, but only excepted against the severity of the sentence, that his punishment Gen. 4. 13. was greater than he could bear. And what a wholesome conclusion made that impious miscreant in the book of kings, when in that extreme famine, he said: Behold, this evil cometh of the Lord: shall I attend on the Lord any longer? And no better is the behaviour of those Romish, Antichristian idolaters, whom the spirit foretold of in the Revelation of S. john, that the Angel pouring out his vial upon the throne of the beast, and his kingdom waxing dark; they gnawed their tongues for sorrow, and blasphemed the God of heaven for their pains, and for their sores, and repent not of their works, to give him glory. First, the effect of God's strokes is like to that of his word, and Reasons. 1 other sacred ordinances: if grace be given with them, they are very profitable by his blessing, and help the heart: if they be sent without grace, they are very hurtful by accident, and harden the heart. Secondly, many are plagued in wrath, and with vengeance, their present punishments being curses, and forerunners of their future destruction: and all that such suffer, is more pernicious to their souls, then painful to their bodies: for thereby they take occasion to increase and hasten their eternal sufferings. Instruction to take a contrary course in all our troubles and Use. afflictions, namely, to search, and try our ways, as we are exhorted in the Lamentations, and to consider how much less we bear, than we have deserved, and so to justify Gods proceed, and condemn out own provocations: to acknowledge him to be just, and merciful, and ourselves to be wicked, and unworthy of mercy. This will repress our passions, and make us more patiented: this will take away discouragement, and confirm our comfort: this will direct our tongues to thankfulness, and preserve our hearts from bitterness. But then we must entreat the Lord, that when he chastiseth us, he will teach us in his Psal. 94. 12. law: when he inflicteth stripes and troubles upon us, outwardly, he will infuse humility and wisdom into us inwardly: for he that remaineth foolish, cannot understand why he is smitten, nor how the strokes may be stayed: and he that continueth proud, will not cast down himself before the Lord to pacify his displeasure. Verse. 4. Riches gather many friends, but the poor is separated from his neighbour. RIches gather many friends] wealth increased, increaseth the number and heap of such as pretend good will, and draweth daily new friends. The persons of men do not this, nor their graces, but their riches. They make many fetches, they have many gestures, they use many words, and all this while their hearts are fixed on the goods, as flies seek where honey is, and mice and rats will haunt an house where food is to be gotten. So that their love is to the money, or other substance, though they make semblance of good affection to the man. But the poor is separated from his neighbour, he that is needy or afflicted, or in disgrace, is forsaken of all his carnal friends, and companions, they either turn from him, as a stranger, or against him, as an enemy. Fleshly men love only themselves, under pretence of Doct. friendship to others. See chapter 14. 20. Verse. 5. A false witness shall not be unpunished, and a forger of lies shall not escape. A False witness] either he that doth wittingly misinform the magistrate, or any other governor, or he that by his unjust testimony goeth about to confirm that which an other hath untruly suggested, shall not be unpunished, but plagued either sooner or late, with some temporary penalty of shame and misery in this world, or with eternal perdition of soul and body in the world to come. And a forger of lies, which useth his tongue to falsehood, how artificially, and with what shows, and colours soever, though in private, shall not escape, shall not be always free from punishment, though by flattering of himself, he thinketh the sin not dangerous: and though by means of his wit, and present prosperity, he seemeth able to preserve himself in safety. ¶ Howsoever false witnesses prevail against others, they shall Doct. 1 be sure to speed ill themselves. The repetition of this sentence in so many places, doth clearly testify the verity of it. The self same words with this our text, are in the ninth verse of this chapter: and the same matter in more peremptory words, is in the eight and twentieth verse of the one and twentieth chapter, where it is said, that a false witness shall perish. First, the sin that he committeth is very grievous, and the Reasons. mischief that he worketh is very noisome. He transgresseth against God, whose justice he causeth to be preuerted: and offendeth against the judge, whose sentence he causeth to be misplaced: and trespasseth against the innocent, whose right he causeth to be taken from him: and so he procureth a judgement upon the state: and so he is hurtful to the society of mankind. Secondly, the offender that is guilty of this sin, is very odious to the Lord, being of the number of those whom he Prou. 6. 16. hateth, and whom he saith his soul abhorreth. Thirdly, he requireth the magistrate to lay the same punishment upon him, as he thought to have brought upon his brother. Deut. 19 21. And that no compassion be showed unto him, but life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. Fourthly, though the magistrate do spare him, and no misery come upon him in this life, yet he himself will not spare him hereafter, but setteth him in the rank of them Psal. 15. 3. which are to be excluded from everlasting life. Instruction to oppose the peril of false witnes-bearing to all Use. the motives whereby men are induced to bear false witness, that they may be of less force to prevail. Art thou solicited to pleasure any great person by perjury, whose favour may make for thy profit, and whose anger may turn to thy hurt? Remember that thou thereby displeasest the greatest, even the God of heaven, whose favour would surely be for thy happiness, and whose anger will certainly turn to thy destruction. Art thou persuaded to gratify a friend therewith, or moved by the same, to cross thine enemy? Think how unfriendly thou dealest with thine own soul, and what enmity thou showest to thyself for thy ruin. Doth money, or other rewards, allure thee to lie, and to testify that for truth, which thine own heart knoweth to be untrue? Forget not that thou art about to sell thy salvation for that money, and to purchase perdition, and hellish misery with the same. And look what force there should be in these meditations, to detain & keep men back from giving out of false reports, or giving in of false evidence, so far ought they also to work fear, sorrow, and godly contrition in them that have already faulted in this dangerous kind of falsehood. If repentance be not in them with speed, to prevent this punishment, who knoweth how soon plagues will come upon them to prevent their repentance. ¶ And a forger of lies, etc.] No liar can live in any good safety. Doct. 2 See chapter. 12. 22. Verse. 6. Many sue to the face of the prince, and every man is friend to him that giveth gifts. MAny sue to the face of the prince] they seek the favour and countenance of them that be in authority, especially if they be also wealthy, and bountiful. He speaketh not here in the commendation of them, as being loyal in love, for conscience, but for the reprehension of them, as being submiss in show, for commodity. And every man is friend to him that giveth gifts. He declareth in this latter clause, the cause of that which he had affirmed in the former, why so many sue to the face of the Prince, because Princes have most to bestow, and every man, every carnal man for the most part is friend, would be thought a friend to him that giveth gifts, that he might be used as a friend, and have gifts bestowed upon him. ¶ Many pretend much loyalty to Princes and Potentates, Doct. which bear little good will unto them. As it was said a little before, that riches gather many friends: so is it insinuated here, that power getteth many subjects, not which reverence authority, or desire the Prince's honour, so much as they gape for their own private gain, or preferment. Such as Saint Jude doth lively describe, saying, that jude. 8. 16. they despise government, and speak evil of them that are in authority, and yet they have men's persons in admiration, because of advantage. First, some crouch, and bow, and feign themselves forward Reas. 1 to yield all subjection, only through fear, as wanting courage or power to resist. David was so dealt with, and took good observation thereof. As soon as they hear (saith he,) Ps. 18. 44. 45 they obey me; the strangers dissemble with me: the strangers shrink, and fear in their privy chambers. And so did Shemei, after that he saw Abshaloms' rebellion 2. Sam. 19 19 suppressed. secondly, others are very officious, presenting themselves to do all services, not because they are so commanded by God, but for that they are so persuaded by the hope of advancement, as was the policy of Achitophel, all the time of David's prosperity, before the rebellion of Abshalom. thirdly, divers creep into the favour of mighty men, in mere malice against their adversaries, to be armed with their power, for revenging themselves on them whom they malign: As was the practice of Abner, when he was fallen out 2. Sam. 3. with Ishbosheth. Instruction for rulers, and men of authority, to be as wary Use. in trusting, as flatterers are wily in deceiving: and to be as prompt and wise to find out their dissimulations, as they are priest and cunning to pretend faithfulness: because scarce any are ever found more perfidious and false, than they that seem to be most obsequious and dutiful. None filch and steal more: none murmur and whisper more: none backbite, and disclose secrets more: none break out at last into clamours, and traduce more: beside, their readiness to conspire, and join with their governorus most mortal adversaries, against them. Admonitions for inferiors, to propose an other end of obedience, to perform it in better manner to the Prince, & others, whom God hath subjecteth them unto: namely, more to seek God's favour, than man's face; and rather to be loyal in heart and deed, for conscience, then counterfeit loyalty in word and show, for commodity. God hath ordained authority so reverently to be regarded and honoured, as that subjects should seriously show themselves subjects, and that with fidelity, and not sportingly play the subjects, as though they acted a part on a stage, in a vizard, with fraud, and hypocrisy. Verse 7. All the brethren of the poor do hate him: how much more will his friends depart far from him? Though he be instant in words, yet they will not. ALl the brethren] the whole kindred, even they which are united with the nearest bonds of nature; being yet carnal and unnatural, of the poor, of him that is decayed in his estate, or in disgrace with superiors, though never so unworthily, do hate him, they loath and despise him. How much more will his friends depart from him? Not they which were faithfully affected to him at any time, and bore him good will in truth, (for a friend loveth at all times, and a friend is nearer than a brother,) Prou. 17. 17. & 18. 24. but such his companions as dissembled with him, making profession and show of love in his prosperity for their own advantage, these in his adversity, go far from him, cast him off, and withdraw themselves from him, as being ashamed of his company, and unwilling to take any notice of him, much more to deal in his cause, or to supply his wants. Though he be instant in words, albeit he heartily entreat, and earnestly importune them for comfort, relief, and favour, yet they will not, they will not hear any request or complaint that he maketh, they will not befriend them in any matter of weight, wherein they may do him good. ¶ Neither consanguinity, nor familiarity, will make a fleshly Doct. friend firm to him that is in misery. poverty and afflictions, do minister matter enough of quarrel and breach, though no wrong be offered, though no fault be committed. What was jobs trespass, and wherewith was he to be charged, when his brethren were removed from him, and his acquaintance were strangers unto him? when his neighbours did forsake him, and his familiars did forget him? when they that dwelled in his house, and his maids took him for a stranger; for he was a stranger job. 19 13. 14 etc. in their sight? when he called his servant, but he would not answer, though he prayed him with his mouth? when his breath was strange unto his wife, though he prayed her for the children's sake of his own body? And what was David's offence, and the crime whereof Psal. 38. 11. he might be convicted, when his lovers and his friends stood aside from his plague, and his kinsmen stood a far off? First, in their pride, they take it for a blemish to their blood, Reas. 1 that any of their kindred should be poor: and a reproach to themselves, to be companions to men that are of base estate, and contemned: but let their kinsmen or friends be papists, and Idolaters, let them be swearers, and blasphemers, let them be proud, cruel, oppressors, adulterers, ruffians, or otherwise as wicked as any Atheist can be, yet these stain not their stocks, nor shame their company, none but the needy and despised, disgrace their families and fellows. secondly, in their misrablenes, they fear lest a burden should be laid upon them, and they put to charges in relieving their necessities, and therefore though they minister little or nothing unto them, yet the dread of expenses doth as much disquiet them, as if great sums of money were extorted from them. See Chap. 14. 20. Verse 8. He that possesseth his heart, loveth his own soul: he keepeth understanding, to find that which is good. HE that possesseth his heart,] who hath his mind rightly informed with knowledge and judgement, and orderly moderateth his desires and affections, loveth his own soul, hath a due care of himself, and useth direct means for his salvation, safety, comfort, and welfare. For to love one's soul in this place, is otherwise taken then in the Gospel by Saint john, chap. 12. 25. where it is said, that he which loveth his soul, shall lose it, and he that hateth his soul in this world, shall keep it unto eternal life. To love the soul, that is, to be desirous of retaining this natural life, as rather to deny the truth of God, and forsake the gospel of Christ, then to make profession thereof, and yield sincere obedience to it, with hazard and peril: and he shall lose his soul, that is, forfeit his salvation and happiness, as he that hateth his soul, which chooseth to forego life, rather than the services of God, and a good conscience, shall keep it unto eternal life, be saved and glorified for ever. He keepeth understanding, not only heareth good instructions, but seriously attendeth to them, pondereth of them in his meditations, layeth them up in his memory, observeth them diligently in the course of his life, and retaineth them constantly till the time of his death, to find that which is good, that is the end which he proposeth to himself, & this is the success which he obtaineth, that God's favour shallbe confirmed unto him, both by the blessings of this present life, and by a blessed estate, in that which is to come hereafter. ¶ It is a prerogative peculiar to the wise and godly, to be owners Doct. 1 of their own hearts. Fools and graceless persons are otherwise described, when they are said to have a price in their hand to get wisdom, but they Prou. 17. 16. lack an heart. And therefore also the Prophet likeneth them to Doves deceived, as being without an heart. Which sayings are Hos. 7. 11. not so meant, as if they wanted integral parts, or reasonable souls of men, but that they were devoid of grace & power, to use & govern the same, as much as the silly brutish creatures. First, Satan rules and reigns in all the wicked, as a king, Reas. and worketh in their hearts as a God, having no less power over their souls, till God by grace deliver them, than the Fowler hath of the bird that is taken in his net, which he may carry whither he will, and deal with in what manner he list, without 2. Tim. 2. 26. any resistance. Secondly, lust and passion claim a jurisdiction in them, and hold the same, and rigorously exercise it to their greatest damage. They are thereby constrained (but willingly, which is the most tyrannous compulsion) to desire nothing but that which will hurt them, nor to distaste any thing so much, as that which will do them most good: to be well pleased with that which provoketh God's anger against them, and far offended with that which would procure his favour unto them: to be merry, when there is greatest cause of mourning; and so to mourn, as no sound comfort shall follow after it. Now what can depost the devil from his regality, and what can restrain these lusts and passions from their violence, but the word of God, but the spirit of God, but the power of God, which are effectual only in them that are wise and godly? Confutation of that erroneous and pernicious doctrine of Use. 1 the papists, maintaining free will without grace, whereby they arrogate to themselves, and yield to others, how much soever enthralled to sin, an understanding in mind, to judge of the right way to salvation, and a power of heart to choose it, and walk in it at their pleasure. As though Satan's captives had no manacles on their hands, nor bolts on their heels, neither were shut up in prison, nor door locked upon them, but enjoyed liberty, to be within, and without, in house, in street, and in field, as they lust, and to stay as they will, and departed when they will, and do what they will. If this be so, there is less cruelty in the devil, and sin, than the Scriptures complain of. If this be so, why may not wicked men safely presume to spend all their days in lusts, because it is pleasant to live in them, and yet leave off at their latter end, because it is dangerous to die in them? If this be so, what needed Christ to be at so great pains & charges, as to lay down his life, and power out his soul, to redeem his people from their iniquities, when themselves had will, wisdom, and power, to provide for their indemnity with less torment and trouble? Instruction to get wisdom and piety, that we may be capable of this prerogative, and obtain this inestimable possession, without which, the having of houses, lands, Lordships, kingdoms, and worlds, (if there were many to be gotten) is nothing comparable. How great is his power, that can rule his own mind when wrongs and injuries be offered unto him: that can possess his soul with patience, when troubles and afflictions be upon him: that can mourn with godly sorrow when there is cause of heaviness: that can rejoice with Christian gladness, when there is matter of comfort: that can subdue those corruptions whereunto others are in bondage: that can bring into God's presence the uprightness of his heart, as well as the gesture of his body, at all holy exercises: that is made able to dispose of his will, and affections, according as the Lord his word, or works do call upon him to be affected? But no man can attain to this freedom by his own power, or by the might of any other creature: the word of God is that which must put us in possession of it, if ever we will obtain the fruition of it, as he that did purchase it for us doth testify in the Gospel saying; the truth shall make you free. Neither yet will the word of truth john. 8. 32. work it, where the force of grace is wanting: for where the spirit 1. Cor. 3. 17. of the Lord is, there is liberty, saith the Apostle. And what then but bondage, and thraldom is to be found, or looked for, where the spirit dwelleth not? ¶ loveth his own soul, etc. Every godly wise man is a true Doct. 2 friend to himself. The wicked are full of corrupt false love, carnally seeking only their own private advantage, without respect of the benefit of their brethren, and yet love not themselves well, because they do the work of hatred, in procuring of their own hurt, and deal with themselves in satisfying lusts of the flesh, as fond parents do in cockering their children, and exempting Prou. 13. 14. them from the rod: but those that are endued with grace and wisdom, as they restrain their sensual desires, so they give a good testimony of their sound love to themselves by their provident care, both for their present and future felicity. Arguments for proof hereof, are not far to be sought, our Reasons. present text infoldeth many into two. First, showing the way wherein every faithful man walketh, it saith, he keepeth wisdom, and wisdom (according to the measure of it) will keep him from headiness, that he shall do nothing rashly, and from oversights, that he shall see what is fit for every season: and from slothfulness, that he shall not fail to make good use of all fit opportunities offered. Secondly, it declareth the success wherewith he that keepeth wisdom, meeteth: he findeth goodness, and that will be found sufficient in time for complete and perfect happiness, reaching to the person, to his state, his name, or whatsoever materially concerneth him for the present, or perpetually hereafter. For he enjoyeth God, the absolute & sovereign good, the author and full fountain of all goodness, and can any good thing then be detained from him? He cannot be friendless: for the Lord whose favour is more worth than all men's, doth entirely love him. He cannot be contemptible: for the God of of glory doth dignify him with the honour of adoption. He cannot be hurt with violence or peril, for he sitteth always in the lap, and is borne in the arms of his omnipotent father. He cannot perish with wants or penury: for the owner of all things undertaketh the feeding and finding of him: His body shall be satisfied with all needful provision: his heart shallbe replenished with all sorts of graces; and his conscience refreshed with all kinds of comforts. Whiles he liveth, he shall be happy on earth, and when he dieth, he shallbe blessed in heaven, and at the resurrection he shall be glorious in the presence of jesus Christ, and of his Angels, and people, and so from henceforth and for ever. Confutation of that blasphemous slander, which is raised Use. up, and so digenerally divulged, against this heavenly wisdom, this true piety and godliness, that men embracing the same, must needs become their own foes, to the ruin of themselves. They take it for an undeniall maxim, that whosoever devoteth himself to any strict course of religion, shall necessarily alienate his friends, and impair his credit, and consume his substance, and macerate his body, & excruciate his mind, and craze his brains, as though God's service were nothing else but an exquisite tyranny, and unworthy for any that regardeth his own good, to deal with. But from whom proceed these invectives, and calumniations? Even from Satan's bondmen, and prisoners, which never enjoyed the benefit of liberty: which have been blind from their birth, and without light all their life, and never knew the pleasure of seeing. Pity their misery: for the distemper of their souls causeth them thus to rave, but credit not their reports: for there is nothing but falsehood in their sayings. Ob. But the best men have commonly most afflictions. Answ. And so they have also the greatest Mark. 10. 30. comforts: None sustain so great molestations and losses, and none receive so great a reward, and recompense. None are so much vilified with the tongues of most men, and none are so much honoured in the consciences of all men. Verse. 9 A false witness shall not be unpunished: and he that speaketh lies shall perish. THis is the same both in words and sense with the fift verse of this chapter, saving that there was said, the liar shall not escape, and here he shall perish: so that it is not only a repetition, but a brief exposition of that, concluding, that as he shall be surely punished, so he shall be sorely plagued, even with no lighter strokes, than destruction itself, which no gain or advantage can be able to countervail. Verse. 10. Pleasure is not comely for a fool: much less for a servant to have rule over Princes. PLeasure, the affections of joy and delight, the means whereby they are wrought, and the objects whereon they are settled, as abundance of wealth, delicious fare, gorgeous apparel, sumptuous houses, costly furniture, pleasant pastimes, or whatsoever is of like nature, is not comely for a fool, is not fit for him that is destitute of grace, and good understanding to have, as neither making for his honour, nor profit indeed, though highly promoting both in appearance. He will pervert them, and annoy other men by them, and they will endanger him, and bring much harm and mischief to him. Much less for a servant to rule over Princes. By servant, he meaneth such manner of persons as he called fools in the former clause; namely, men enthralled to their lusts, and unlawful desires: and by Princes, are understood the godly, who are dignified with a spiritual advancement: so that he proceedeth in extenuating the condition of sinful men, and showeth their unworthiness by way of gradation, that all sorts of desirable things are too good for them, and much more authority and power over others, but most of all superiority, with jurisdiction over the righteous. ¶ The liberty of delights, and comfortable prosperity doth Doct. 1 nothing belong to the wicked. When ye see ungodly and impious people waxing jocund, and merry, and their state appearing prosperous & fortunate, what else do you behold, but the plants of wild comfort, bearing leaves like to that which springeth from grace, but it wanteth the nature and virtue thereof. Or at best, it is but as corn growing upon the top of the house, which no wise man will reckon among his commodities, nor account an ornament to the place where it groweth: it was never sown by the hand of the Seedsman, nor ever will be reaped by the sickle of the Haruest-man. That rich glutton of whom Christ speaketh in the Gospel, Luk. 6. had his estate embroidered, & garnished with all the ornaments of prosperity, both for goods, good cheer, fine clothing, and all pleasures that might serve for his contentment, if a sensual Epicure could possibly be contented, but it sat not handsomely on the fools back, nor was decent for such a misshapen caitiff, and therefore he was exceedingly disfigured thereby, and nothing beautified, and his uglesome deformity remaineth in the view and sight of all succeeding posterities. First, they have no right to comfort, because they are not Reasons. 1 in Christ, nor root of comfort, because the spirit of God is not in them. Secondly, pleasures and prosperity will make them proud and high minded, senseless, and hardhearted, fierce, violent, and licentious, more than the unreasonable creatures. thirdly, their own miserable case, and Gods righteous Law, do call them from solace and mirth, to sorrow and mourning, that they may be humbled, and pardoned, if they jac. 4. 9 & 5. 1. he Gods chosen; or because they are to be damned and destroyed, if they be reprobates. Instruction, that in all our plenty, promotions, disports, Use. and delights whatsoever, we consider as well what we be, as what we have, and whether our repasts are aswell warranted to us, as our desires are carried to them. But how shall I know that I may be merry and cheerful, that comfort and gladness belong to me? When thou findest salvation confirmed to thee by the remission of thy sins, and grace, and sincerity, dwelling within thee; Be glad ye righteous, Ps. 32. 11. & 33. 1. (saith the Prophet) and rejoice in the Lord, and be joyful all ye that are upright in heart. Rejoice in the Lord, o ye righteous: for it becometh upright men to be thankful. But as for them that be impious, unrighteous, or hypocritical dissemblers, let them weep and lament for their sins, and the danger of their souls: for that is the most seemly exercise which they can perform. And if they will not addict themselves unto it voluntarily, they will (in time) be driven unto it by compulsion. Either they must turn their laughter into mourning, or God will make them to mourn for their laughter. Their mirth and joy is but momentany, & for a short season: and better it is never to be glad, than not to retain matter of gladness for ever. For that cause among others, Solomon doth so basely esteem of the joy and jollity of vain persons, saying, Better it is to hear the rebuke of a wiseman, then that a man should hear the song of fools. For like the noise of thorns under the pot, so is the laughter of the fool: this is also vanity. Use. Reproof of them that being least wise and virtuous, are most greedily given to satisfy their desires and appetites, though being sometimes solicited, they can never yet be fully satisfied. Some seek their commodities so greedily, as though the world were made for nothing else, but to be their possession: others are climbing so fast, and labouring so earnestly to grow great, that if it were possible, they would mount up to the heavens, and touch the skies with their foreheads, but they fly with the wings of earthly pride, yea rather of hellish ambition. An other sort pursue their pleasures and delights so uncessantly, as if they were created for no other use, but to serve their recreations (for so they would have their masters called, although improperly) as hawking, hunting, quaffing, scoffing, dancing, dicing, carding, bowling, and all manner of unfruitful exercises, which are many more than we can recount, yet not one above the number of them for which they shallbe plagued. Their hearts are oppressed with the love of sinful delights, which take authority upon them, and show tyranny to their souls. The case standeth with them for voluptuousness and pleasures, as it doth with drunkards, and such as have the dropsy, for wine and strong drink: they thirst continually after that which turneth to the bane of their brains, and whole bodies: nothing is so welcome unto them, as that which is most hurtful for them. Who use to bestow so much time in these idle actions, as they which have time little enough to bewail their abominable ways wherein they have walked, though many more years should be added to their lives, than they have any grant of? ¶ Servants, etc. All sinners are bondmen, and every good Doct. 2 man is a Prince. No promotion can manumisse the former sort, or bring any freedom to them: for he calleth them servants still, though they be commanders: and no depression can debase the other, or take away their dignity from then: for he styleth them still by the name of Princes, though subject to servants. And this same writer Saloman, by the instinct of the same holy spirit, doth in an other book so esteem and speak of either part, as herein this Text; Follie, (saith he) that is, vicious persons whom sin hath infatuated, is set in great excellency, and the rich, (not flowing with earthly possessions, but stored with heavenly graces,) is set in the low place. I have Eccl. 10. 7. 6. seen servants on horses, and Princes walking as servants on the ground. First, the ungodly have sin to their master, as our Saviour Reasons. testifieth, saying, Whosoever committeth sin, that is, liveth john. 8 34. impenitentlie in the practice thereof, is the servant of sin. And Saint Peter assigneth a cause of this servitude, in that they are 1. Pet 2. 19 overcome of corruption: and of whom soever a man is overcome, even unto the same is he in bondage. Now Satan also exerciseth dominion where sin reigneth: for one of them is subordinate to the other, and hell and damnation challenge a right in the slaves of sin, and Satan, to own them presently, and to seize upon them in time to come, by the hand of death, and to hold them enthralled from thenceforth for ever. secondly, the godly are Princes by birth, both by their father's side, for they are begotten of God, who is the greatest King; and by their mother's side: for they are borne of the Church, who is the noblest Queen, and to whom is a promise made for the glorious estate of her issue. In steed of thy fathers Ps. 45. 16. (saith the Lord to her) shall thy children be: thou shalt make them Princes through all the earth. And as their parentage is honourable, so is their patrimony and possessions ample, and large, they being heirs with God, and heirs annexed with Christ, the Ro. 8. 17. Lord, and heir of all creatures. We need not to discourse of their princely valour in exploits, and victories, in conquests, and triumphs. They subdue the corruptions of their own hearts, they rule their own minds, Pro. 16. 32. which is a greater matter than the winning of a City. They overcome the world by Faith, as S. john declareth: the devil is overthrown 1. joh. 5. 5. and vanquished by them, so puissant and valorous are they by his power, that worketh all, in all things for them. Instruction, that we prefer not the worst, with contempt Use. of the best, in regard of outward prerogatives. As it is not meant that bad superiors should be abridged of their precedency, & other civil pre-eminences, because they are not godly: so it is not meet that good inferiors should be defrauded of good affection, reverent estimation, and friendly usage, because they are not wealthy. Beware that thou approve not of the wicked man's behaviour, nor admire his prosperous estate, sithence his condition is so servile and contemptible; and take heed that thou despise not the poor that is godly, nor condemn either the case that he standeth in, or the ways that he walketh in, forasmuch as his dignity is so great and glorious. Whosoever reposeth his own happiness in heaven, and not in earth, and priceth God's love to himself above the pomp or riches of this life, will also give most preferment in his heart, to others that show themselves to be citizens of heaven, and whom the Lord hath chosen to be rich infaith, and heirs of the kingdom jam. 2. 5. which he promised to them that love him: none but fellow-servants, and such as are base borne, will honour the drudges and servants of sin, above the sons and children of God. Which may well serve also to them that fear God, for a motive to patience in their tribulations and adversity, seeing that all the crosses which Christians do bear, are nothing else but as it were the murdering of young noble men in their childhood, that they may be fitted for glory and excellency, when they shall come to their riper age hereafter. Over princes, etc. Evil rulers never abuse their authority so Doct. 3 much, as when the godly fall into their hands. It followeth beneath in an other chapter, that when the wicked rise up, that is, flourish and bear sway, men hide themselves. What men are they which are driven into that distress? The Prou. 28. 28. next clause showeth by consequent, saying, When they perish, the righteous increase. And was not this to be clearly seen in Pharaoes' tyranny, and the Egyptians cruelty against the poor Israelites? And was it not as evident in the violence of the Babylonians against the jews, when they defiled the women in Zion, and the maids in the cities of judah? When the Princes were hanged by Lam. 5. their hands, and the faces of the Elders were not had in honour? when they took the young men to grind, and the children fell under the wood, as the Prophet in the name of the church complaineth? And we may spare and pass by that insolent, proud, and high minded Haman, and his bloody designment, who (as he thought) having the lives of all God's people at his disposing, Hest. 3. 13. was resolute to spare none, but utterly to root out, kill, and destroy every one, both young, and old, children, and women, in one day, and to spoil them as a prey. First, they bear an implacable hatred against them, and ever Reasons. 1 have done since the restitution of our first parents, at what time the Lord himself put enmity between the seed of the woman, Gen. 3. 15. and the seed of the serpent. Now when enemies are rulers, and bears are shepherds, what equity, or safety may of the flock be expected? Secondly, they envy the felicity & good estate of the righteous (for their souls are not altogether ignorant, that indeed they be dear to God their father, and before him are their betters) yea & their consciences stand in dread of his image, which showeth itself, and shineth forth in their lives, and that their piety and virtuous behaviour doth win them much credit with wise men, & therefore they deal most maliciously with them. Thirdly, they have for the most part all encouragements to lay loads and burdens upon their backs: wicked men oppressed, will as far as they can, both resist, and revenge, and many others will murmur and clamour at the wrongs that are offered unto them, whereas the godly are patiented, and ready to bear indignities, and every one almost will be ready to animate and applaud those that vex and molest them. Instruction to all governors, both domestical and public, together with Landlords, to find out, and discover to Use. themselves their own estates, by the exercise of their government. Are their greatest favours bestowed on them that give greatest testimony of the fear of God, and appear to be most faithful? Do they reserve their kindness for those that walk in a perfect way, as David did his, and bend their displeasure against slanderers, them that have proud looks, deceitful persons, and tellers of lies? If this their course be constantly held, and without partiality, why may it not be said that they do wisely in a perfect way: that they walk in the uprightness of their hearts, in the midst of their houses, or dominions? But if they smile upon the wicked, and grace them with their best looks, and frown upon the righteous, and brow beat them with a disdainful countenance: if they can easily pass by the foul faults of blasphemers, ruffians, quaffers, quarrelers, gamesters, pickethankes, and whoremasters, and so bitterly aggravate, and censure the smaller infirmities of such as otherwise are virtuous, and honest, (who peradventure, if they had equal hearing, such as job afforded to the meanest in his house, would prove themselves not to be culpable at all, but to have performed some good duty) than their ways tell them that their hearts be corrupt, and by strengthening the hands of sinners, they show their love to sin, and by their rigour against the godly, they bewray and manifest their own ungodliness. Furthermore, since the proceed of godless governors are so unjust and cruel against the people of God, it should make us the more serviceable to him, in all religious obedience to his laws, and loyal to his Lieutenant our Sovereign the king's majesty, whom he hath set over us, that he may preserve us from the hands of our mortal adversaries the papists. It was an heavy stroke upon jerusalem and judah, to be delivered, though a short time, into the hands of Shishak the king of Egypt, that being servants to him, they might know the difference between the service of the Lord, and of the heathen 2. Chron. 12. 8 princes: and will it be an easy burden for us to bear the intolerable yoke of that Romish Antichrist, to be made the servants of that servant of servants, who exalteth himself so proudly, so above kings, and the greatest potentates? May we think, that that mankind beast (who hath so long time lived by blood, by the blood of the souls of them that subject themselves to his laws, and the blood of the bodies of them that resist him) would entreat us with as great mildness, as Shishak did Rehoboam, and his people? Nay, as Zenacherib would have done Hezekiah, and his people? Nabuchadnezzar with his Babylonians, was far more favourable to jerusalem, than the pope with his Romanists, would be to England, if his power served him against the King, and his faithful subjects. For never any Amalakit● was more infestious, and full of inveterate rancour against jacobs' posterity, than the popish idolaters are against those that are truly religious. Verse. 11. The understanding of a man, maketh him slow to wrath, and it is his glory to pass by an offence. THe understanding of a man] the heavenly wisdom of God, which is in the mind of a regenerate person, according to the measure thereof, withholdeth him from rash and unadvised anger, but not from all anger: for than it should deprive him of some virtue, and disable him from the performance of many duties. As the distempered passions of wrath be works of the flesh, and carefully to be avoided, so are the well governed affections of anger fruits of the spirit, and seasonably to be exercised. He that is overcarried with rage and choler, doth want those lovely graces of meekness, and patience: and he that is never stirred to any displeasure, is possessed with stupidity, and destitute of zeal, and Christian feeling. Now to shun these vicious extremes on both sides, and observe the laudable mediocrity between them, these rules may direct us. First, that all our anger be only for sin, and so we shall best put in practise the Apostles precept, to be angry and Ephe. 4. 26. sin not. Then shall we not be tasty with them that be innocent, because we are incensed by them that are faulty: then shall we never like fumish Balaam fall out with beasts, & unreasonable creatures, much less be embittered against things that are senseless. Secondly, that our anger be measurably proportioned to the measure of the offence, greatest indignation must be conceived against the greatest transgressions, though they bring not to us so great annoyances: and smaller faults should less displease us, though in private respects they seem to be more for our damage: for every part ought rather to be tenderly affected at God's dishonour, than his own detriment. Thirdly, that it be not overlong continued, and excessive in time, but bounded within the limits of a day at the furthest: the Lord would not have wrath protracted till night, nor the sun to go down upon it. Fourthly, that the crimes of our familiars, benefactors, kinsfolk, and dearest friends, do make us more angry than theirs that are not so nearly united to us: that we take to heart the sin of our child, more than of a brother: and of a yoke-fellow, more than of a child: and our own, more than a yoke-fellow, child, brother, or of any, or all others. fiftly, that the ire and wrath against the sins of our neighbours, draw not ourselves into any sinful behaviour against God, as to be fierce & violent in revengement, to rail, to revile, to vomit out blasphemies, or imprecations, etc. Lastly, that it hinder us not from, but further us to the performance of all good services, especially in the behalf of the parties delinquent, as to admonish them, pray for them, and give them direction for reformation of their transgressions. And it is his glory, it winneth him honour and praise, and that worthily, to pass by an offence, to wink at smaller infirmities, and to remit greater wrongs, yet not so, as to be silent at God's dishonour, with the peril of the soul of the sinner, or at the grievances which are offered to himself from them: only the forbearance of revenge, and not of just reproof, or of due correction, is commended. Thus thou seest both the root, and the fruit, the cause and effect of lenity and mildness declared in this sentence. It maketh much for a man's credit to be gentle and peaceable, Doct. joseph hath gained to himself an immortal, and perpetual praise, as is well known to all, by his facility and readiness to remit the envy and wrongs of his brethren against him, showing so much mercy and kindness to them for their preservation, which practised so much malice and cruelty against him for his destruction. And how memorable is that meekness of David, who being most unworthily, despitefully, and contumeliously reproached, and railed upon, by that rebellious Shemei, did yet bear it so patiently for the present, and refrained himself from revenging of it afterwards, all the time that he lived? And whereas Festus by taunting Paul so opprobriously, and charging him with madness before king Agrippa and the whole Acts. 26. 24 assembly, thought to have brought him to contempt, who seethe not that Paul by passing by the indignity, without indignation, hath graced himself before the company that then heard him, and all others, which ever since have heard of him? See Chapt. 12. vers. 16. Verse 12. The wrath of the king, is like the roaring of a Lion: but his favour is as the dew upon the grass. THe wrath of the king] the indignation of a Prince, or mighty potentate, having authority & power, incensed (not against the innocent and righteous, but such as were Michaiah, or Elijah, whom Achab stormed at, but killed not, or though he had killed them, yet he could not have hurt them, but himself rather, as joab did, by slaying of Zachary, & sending him the sooner to heaven) but against malefactors, rebels, traitors, contemptuous persons, and transgressors of his wholesome laws, or any whom God shall put into the magistrates hand, as men of death, for violating his commandments, is like the roaring of a Lion, which hath more courage and strength, both to roar more hideouslie, & to tear more cruelly: For it is not understood of them that be taken, and shut up like captives in holes, whom we may hear, and look upon through grates, and stand near too without peril, but of such as meet with a prey, either of man or beasts, in the forests, or open fields, or any where in their own walks. But his favour, his love, & countenance, especially towards worthy men, is like the dew upon the grass, very comfortable or profitable to them, rejoicing their hearts, advancing their states, preserving, and protecting them from wrongs, as the dew, or mild shewres, do refresh the fields, cause grass to grow, and preserve the same, that the scorching heat of the Sun dry it not up, and cause it to whither. ¶ It is expedient for men to be good subjects, even for fear, Doct. or hope of the prince's affections. The Apostles, both Paul and Peter, lay a sure foundation for Ro. 13. 5. loyalty to be built upon, and ground it in the conscience of Christians, that for the Lords sake, they should be subject to authority: 1. Pet 2. 13. but if any be so impious, and devoid of religion, that the ordinance of God be of no force with him, yet good discretion might make him afraid to expose himself to the displeasure, and severity of the Magistrate, and to induce him to seek the benefit of his benignity and favour. See chap. 16. v. 14. 15. Vers. 13. A foolish son is the calamity of his father, and the contentions of a wife, are like a continual dropping. TWo of the greatest afflictions which befall the governors in their families, are declared in this sentence. The former is a foolish son, a sinful, unhappy child, after what sort sooner his lewdness breaketh out, whether by contumacy, & stubbornness, when he shall contemn his parents, and despise their precepts, or by riot, & unthriftiness, when he shall be, as it were a gulf to swallow up all his father's labours, & those things which he hath been so careful to provide, or by any other means shall bring shame and destruction upon himself, who is the calamity of his father, the worker of his woe, and cause of sorrow, for the looseness of his life, and at the sight, or foresight (by all probability & likelihood) of the misery of his death. The other is a contentious wife, whose brawlings offend the ears, & vex the heart, and sometimes demolish the state of her husband, & therefore are compared to a continual dropping: they are as irksome, and hurtful, as for rain to pierce through every part of the roof, into all rooms of the house, falling on the planks, and walls, and stuff, and heads of them that are doing their work, or sitting at their meat, or lying in their beds, which must needs be both tedious, and noisome, to ruinated the building, & rot the goods, and molest the inhabitants, how this resembleth an unquiet woman, and what mischief proceedeth from a wicked wife, we have familiarly showed. Chap. 12. vers. 4. ¶ The most delectable commodities of this life, turn many Doct. times to be very offensive. To pass by the specials here specified, (sithence wife Ps. 128. 3. and children) are well known to be desirable, (if good) and much desired, in hope that they will be good, and yet prove often to be so burdenous, as our Text doth testify,) we will exemplify the point in other things which the world hath in great admiration. As strength is greatly esteemed of, and who would not gladly enjoy it? and yet it were better frantic persons, and mad men to be without it, as that poor possessed person felt, which plucked his chains asunder, Mar. 5. 4. 5. and broke his fetters in pieces, and struck himself with stones. The greater part of mankind doth thirst for gold and silver, and money, it is the earthen God, almost of all the inhabitants of the earth, every worldling doth adore, and worship it, and yet Ezechiel speaketh of a time when they shall cast their silver Ezech. 7. 19 in the streets, and their gold far from them, being oppressed with fear and terror. It is not very delightful and pleasant, even a matter of contentment to most men's appetites, to sit at full cups of wine and strong drink, with variety, and abundance of delicious dishes, and such companions as they best like of? And yet think how Belshazzar that cursed king of Babel, could relish all his delicates, when he saw the hand writing his ruin and destiny upon the wall: when the interpretation of it was told him: Dan. 5. when he beheld the enemy rushing into the house with a naked sword in his hand, to slay him. And then his pomp, and then his power, and then his dignity, his large dominions, and ample possessions, though all of them were such as were admired of all, could yet bring no comfort at all unto him. First, disappointment is a torment unto them, when they Reas. 1 fail of that felicity, which their delights seemed to be great with, and ready to bring forth into their lips, and in place thereof, shall find so many annoyances and troubles, which they never so much as suspected. Secondly, God by a wise providence, will have all worldly delectations subject, as it were, to putrefaction, & loathsomeness, that becoming sometimes unsavoury, they might at no time be so vehemently longed for. We see now (notwithstanding that they prove so bitter, & all the griefs wherewith they fill many men's hearts) that few are to be found who hunger not after them with a greedy appetite, and what would they do then, if they were privileged from all inconveniences, yielding pure pleasures, without any mixture of any trouble or vexation? And withal, hereby he supporteth the hearts of his people, that they should not be discouraged at the prosperity of the wicked, as though they were preferred before themselves, sithence they bear so heavy burdens of great unquietness, when they seem to be most fortunate and happy. Instruction, that no man should satisfy himself in obtaining Use. good things, unless he receive them with assurance of God's favour, and likewise enjoy them by virtue of God's blessing. Hevah thought, that the very having of her first son had been the getting of a great substance, and therefore she called his name Cain, that is, a possession: but poor woman, she was deceived in her expectation (as easily she might be through want of all experience) for he was so far from being a possession Gen. 4. of any worth, as that he dispossessed her of that gracious son Habel, who was in deed a worthy possession. Whatsoever therefore thou wishest to have made comfortable to thee, rely not upon too much, as though of itself it could minister any comfort, how specious, profitable, or pleasant soever it appear, but sue by prayer to him that gave it, that he would give the joyful fruition of it. And be admonished by this, to seek principally, and with greatest industry, things which are above, to labour most for heavenly graces, which certainly would bring spiritual gladness with them. Get faith rather than riches, & let thy heart be furnished with the fear of God, more than thy state and house, with all manner of treasures, and ornaments. Though thy wealth do vanish, thy strength decay, thy greatness decrease, thy friends forsake thee, or all these remaining, cannot preserve thy heart from friefes, & fears, yet thy godliness, thy wisdom, thy love, thy mercy, thy patience, and the like, will abide with thee, and stand to thee, and suffer no misery to seize upon thee. Verse. 14. House and substance are the inheritance of the fathers, but a prudent wife is from the Lord. IN the former sentence, by a lively similitude, he showed how noisome a bad wife is, and in this by an other argument, he maketh it appear what a great benefit a good wife is. He proveth it from the efficient, that the Lord doth bestow her, and that in manner differing from his ordinary and common giftures. Houses, and lands are his gifts also, and so are riches, and all sorts of commodities, but they are ordinarily, commonly, and mediately received from ancestors, as fathers, grandfathers, and great grandfathers, to whom the Lord hath given power to get, and keep goods, and a will to leave them from hand to hand to their posterity. But a prudent wife, a godly, wise, and virtuous wife, and in like manner, a religious, discreet, and gracious husband, is from the Lord, made such a one by his grace, and joined to the yoke-fellow. House and riches, etc. No man can possibly have possession● Doct. 1 of equal value with a good yoke-fellow. This hath been handled in the fourth verse of the twelfth chapter, and remaineth to be further enlarged in the last chapter. Doct. 2 From the Lord, etc. The more immediate any good gift of God is, the more precious it is. The bread which in the wilderness fell daily from the clouds, was far more notable, then if the Israelites had manured the ground, and been provided for of corn, and inned an harvest. And the birth of Isaac, of john Baptist, of Samuel, and the Shunamites son, was far more honourable than if their mothers had been fertile, and apt to bear children. The handful of meal in the barrel, and the little oil in the cruse, which 1. King. 17. 16. were long deked out to the poor widow of Sarepta, were more to be esteemed of, than all Iezabels plenty of victuals. And so was the oil that was multiplied to the poor prophet's widow, for maintenance, and payment of her debts, than all 1. King. 4. 2. King. 20. Ahabs treasures. And was not Hezechias miraculous recovery better for him, then if he had never been sick, or to have been cured by Physicians? And the same might be said of the raising up of Lazarus, and Christ his healing many, of manifold john. 11. maladies, in the Gospel. For the Lord doth by this make manifest his particular providence, Reasons. and respect to these persons, upon whom his gifts and blessings have after this manner been confirmed. Consolation to those from whom he detaineth such accustomed Use. helps and means of safety, or sustenance, as others wontedly enjoy, and reserveth them, by himself, in a peculiar manner to be provided for. In this case are many seeming wholly forlorn, and utterly destitute of all aid and succour, who may truly be said to live by faith, not only for salvation, and everlasting life, for food, apparel, harbour, and lodging, with other needful things appertaining to this life. Their maintenance ceaseth, their strength faileth, their friends forsake them, their adversaries pursue them, and yet they are not without comforts, and refresh. They have nothing to take too, or depend upon, and yet behold they want nothing. Eliah found the fidelity of this providence for his food in the time of the great drought and scarcity, when he could come by no other meat, but that which a raven should minister unto him, 1. King. 6. 17. and that kind of creature is seldom a good purveyor, or cater, and yet was he no day neglected, as being disappointed either of bread or flesh, for dinner, or supper. And S. Paul among others, had experience of the same for his preservation, in the time of his tribulations. We are afflicted, saith he, on every side, yet are we not in distress: in poverty, but not overcome of poverty. We 2. Cor. 4. 8. 9 are persecuted, but not forsaken: cast down, but we perish not. The Lord hath a principal hand in all good marriages. A Doct. 3 virtuous wife for a faithful husband, is not a patrimony bequeathed by parents, but a free, and special gife bestowed by God: though commonly procured by human industry, as a means of the match, yet destinated by a divine decree as the appointer thereof. So much is expressed in the former chapter, where it is said, that he which findeth a wife (meaning such Prou. 18. 22. a one as is here specified) findeth a good thing, and receiveth favour of the Lord. This is evident to be seen in the case of Isaac, and Rebecca: Abraham's servant was well acquainted with this point, and grounded his prayer upon it, desiring to know by a sign (which in deed was extraordinary) what wife God had ordained Gen 24. 14. for his servant Isaac, and that he had showed mereie on his master. And the effect was so apparent, that even Laban, and verse. 50. 51. Bethuel, were driven to acknowledge it directly, and durst not contradict, or go about to cross it, saying, this thing is proceeded of the Lord: we cannot therefore say to thee, either evil or good. Behold Rebecca is before thee, take her, and go, that she may be thy masters sons wife, even as the Lord hath said. Now albeit his hand were more conspicuous then in dealing for Isaac, and making the voyage of Abraham's messenger so prosperous, yet it is exercised still, in other godly men's affairs of like nature, though not so much discerned. First, by his spirit both men and women are made marriageable, Reasons. 1 that is, prepared with gifts and graces for the estate of wedlock, and become meet companions for Christian yoke-fellows. Secondly, his providence disposeth of, and prospereth the occasions, motions, and proceed thereof, in such sort, as all impediments are removed, and those means made effectual which are used for setting forwards of these matches. He frameth the affections of the parties, that one should like of, and love the other: he inclineth the hearts of friends that they should willingly consent, and give encouragement thereto: he defeateth the practices of adversaries, that they shall not prevail in their oppositions against them. Even those things which seem casually to happen, and accidentally to make either for their onset, or progress, are purposely appointed by him, for the accomplishment of his will in that matter. As for example, doth it not now appear, that therefore Elimelech with his wife and sons were sent into the country of Moab, that Chilion should marry Ruth? And for Chilion to marry Ruth, that she might be knit both in alliance & affection to Naomy? And therefore to be so united to Naomy▪ that she might bring her with her to Bethlehem? And therefore to be brought to Bethlehem, that she and her ways might be known to Boaz? And therefore to be known to Boaz, that Boaz might have due calling to choose her for his wife? Add hereunto her gleaning in the field, her lighting upon Boaz his field, the humanity which he did show unto her, the refusal which the other kinsman made of her, do not all these, and many other circumstances concur together to bring this to pass, that Boaz should have so good opportunity to enjoy her? Instruction for them that would speed well, and find good success in their wooing, and marriages, that they sue to God for his direction and assistance, before they become suitors unto the parties whom they affect, for the winning of their affections. Abraham's Agent for isaack's match, in his wisdom, saw that to be the best way for good success, and therefore followed it, and accordingly prospered, as by the story appeareth: and if he then were so provident, and prosperous, for the benefit of an other, ought not every wise man to be as prudent, and to take the same course, in any matter of like importance, concerning himself? But withal, let him that desireth to have a good wife granted to him, look well to his own soul, and take heed to his ways, that he may be to her a worthy husband, and to God a faithful servant: Otherwise, his attempt to attain her, shall all be frustrate, or her goodness in the end, will make but little for his comfort. He must please him, and get his favour, (as was cited out of the former Chapter,) which shall find him so beneficial, as to enrich him with such a blessing. It is promised in the Psalms, as a reward proper to them Psal. 128. 3. that fear the Lord, and walk in his ways, to make them blessed, that their Wives shall be profitable, and comfortable, fruitful, and pleasant, like to the Vines, on the sides of their houses: which falleth out when they are well graced before hand, and so by his goodness put into their bosoms, or afterwards reclaimed from vices, and as it were transformed under their discreet government. And so godly men, afflicted with godless wives, are not without hope of their reformation, for as much as he is no less able, or willing to work grace in them that are already married, then in those that yet be unbestowed and single. Verse 15. Slothfulness causeth heavy sleep to fall, and a deceitful person shall be affamished. THe dangerous effects of sluggishness, are here set down, and described, whereof some are sins, and heedfully to be shunned, and others are punishments thereof, and greatly to be feared. The first is, immoderate and excessive sleeping, whereby men's callings and labours are neglected, their time lost, and their wits and senses dulled: and this groweth partly from the abundance of humours, by which the head is oppressed, & partly from the want of cheerfulness, whereby the heart should be refreshed: and therefore observe, that all sluggards are lumpish, and like dead men, saving when they be about the practice or project of some thing unlawful. This drowsiness of theirs, and disposition to sleep, they are charged with, and challenged for, in the sixth Chapter: How long wilt thou sleep, o sluggard, when wilt thou arise out of Prou. 6. 9 thy sleep? etc. The second is deceitfulness, being inferred in the latter clause, as that which ensueth both upon slothfulness and sleepiness. For they that lose their time, can neither get wealth well, nor keep that which others have formerly gathered by their travel. Then must they needs fall into indigency and want, and being not able to sustain the violence thereof, (for none are so impatient of poverty, as those who retchleslie throw themselves into it,) they will live by their wits, and shift for themselves, by falsehood and indirect courses. The third, which is the punishment of all the former, is famine, and miserable necessity, which their fraud and deceitfulness doth double upon them, and not prevent, or diminish. Or if it fall out that some by wrongful dealing are helped in their state for a time, yet it turneth to their greater hurt, and deeper decay in time following: or if they thrive even to their lives end, by their unjust and fraudulent practices, yet they shall rue it in the worlds end, for the miseries and plagues that will come upon them, as Saint james doth testify. The sense therefore of the sentence is this: Slothfulness causeth jam. 5. 1. men to be sleepy and deceitful, and he that is deceitful, sleepy, or slothful, shall be affamished. ¶ Slothfulness is a vice very hurtful both to body, soul, and Doct. 1 outward estate. Drowsiness is noisome to the body, and for health's sake to be avoided. deceitfulness is pernicious to the soul, and for conscience sake to be abhorred: and affamishment is the desolation of the state, tending towards the destruction of life, and therefore is with due circumspection and providencie to be prevented. The evils that slothfulness bringeth: See, Chap. 12. Vers. 24 ¶ Affamished, etc. Unrighteous dealing bringeth that misery Doct. 2 upon men's heads, which they are most afraid of. What thing is so dreadful, grim, and horrible, to all worldly men, as penury and need? God's wrath is not: the devil is not: death is not: damnation is not: hell is not, (though all these in time will be,) for do they not provoke God's anger, and make themselves a prey to the devil, and cast themselves into the mouth of death, damnation, and hell itself, to purchase profits, and keep of poverty? And yet mistaking their way, the faster, many would run from it, through the bypaths of craft, and injustice, the more hast they make towards it, till at last they be devoured of it. See Chapt. 10. Vers. 4. & 12. V 27. Verse 16 He that keepeth the commandment, keepeth his soul: but he that despiseth his ways, shall die. He that keepeth the commandment] which in the integrity, and uprightness of his heart, observeth the law of the Lord, to walk in the same, although he cannot fulfil it, beaking it as little as he can, though he cannot obey it so fully as he would, & is humbled for his faults, when he seethe his sins, & transgressions, keepeth his soul, himself, a part being put for the whole, he preserveth the life both of his soul and body, from an untimely death, & eternal destruction, not by the merit of his obedience, but by the mercy of God, that rewardeth him for it: But he that despiseth his ways, maketh no account how, or after what sort he doth live, nor hath care to be directed by the prescript rule of the holy word of God, shall die, shall certainly perish, and be destroyed for ever, at the last, though peradventure he be spared for a season. Thus standeth the opposition: He that keepeth the commandment, and regardeth his ways shall live: but he that breaketh the commandment, and despiseth his ways, shall die. ¶ So much conscience as any man maketh of obedience to Doct. God's will, so much assurance he hath of salvation and safety. They that have great care to show themselves obsequious, and faithful unto him, have great cause to look for protection and blessedness from him: they that are more remiss in performing those duties which his commandments require, must needs be more abridged of that comfort which his promises do offer: and they which refuse to submit themselves to the authority of his word, or to do him any service at all, must well understand, that they are not to expect from him any preservation, or favour at all, but rather punishments and vengeance. Let us us attend to the testimony of David, who speaketh his knowledge, and that by the experience which himself found in this case. Because (saith he) I kept the ways of the Lord, and did not wickedly against my God, (for all his Laws were before me, Ps. 18. 21. 22. etc. and I did not cast away his commandments from me: I was upright also with him, & have kept me from my wickedness) therefore the Lord rewarded me according to my righteousness, and according to the pureness of my hands in his sight. With the godly, thou wilt show thyself godly; with the upright man, thou wilt show thyself upright. With the pure, thou wilt show thyself pure; & with the froward, thou settest thyself to wrestle. Thus thou wilt save the humble (or poor people) and wilt cast down the proud looks. First, nothing is more acceptable, or better pleasing to the Reasons. Lord, than obedience, faithfully performed to his will: neither doth any thing more offend him, nor so much incense his indignation, as the contempt, & small regard of his commandments. For what saith Samuel to Saul, touching this same point? Hath the Lord greater pleasure in offerings, and sacrifices, as when the voice of the Lord is obeyed? Behold to obey, is better than sacrifice: and to hearken, is better than the fat of rams. But rebellion is as the sin of witchcraft, and transgression is wickedness, and as idolatry. Secondly, they that are believers, and obedient, have jesus Christ for their mediator, and redeemer, and how then can 2. Pet. 28. but they be saved? but to them which be disobedient at the word, he is a stone to stumble at, and a rock of offence, and how then can it be that they should not perish? The Lord himself is the keeper of them that serve him, his eyes are over the righteous, and his ears are open to their prayers: but Ps. 34. 15. 16. the angry face of the Lord is against them that do evil, to cut off their remembrance from the earth. Lastly, the promises and blessings of life, salvation, and happiness, Luk. 11. 28. Deut. 28. 1. are all assured to them that hear the word of God, and keep it: to them that diligently obey the voice of the Lord their God, and observe and do all his commandments: and the threats for death, destruction, and misery, are directed against those that shall despise his ordinances, and whose soul abhorreth his laws, so Levit 2●. 14. 15 that they will not do all his commandments, but break his covenants. Instruction to deal sound for ourselves, and make clear Use. and manifest the good estate of our souls, confirming our hope with sure and infallible proofs of regeneration and grace, and not seducing our hearts with fallacious, and guileful illusions. The Apostle would not have any man seem to himself Gal. 6. 3. 4. that he is somewhat, when he is nothing, deceiving himself in his imagination, but admonisheth every man to prove his own work, and then he shall have rejoicing in himself only, and not in an other. All the evidence that many have of their salvation is this, that their acquaintance, who yet are unacquainted with their hearts, and the course of their behaviour, commend them for Christians, and hope well of them: and so their whole comfort stands in the opinions which their neighbours conceive, and not in any assurance that themselves obtain. And divers conclude of their own safety, by no other argument, but only the sight of other men's perils: that their life and condition must needs be good, because the course and case of so many lewd persons appeareth so bad: and so the very foundation of their confidence, is nothing else but a sandy comparison. 2. Terror for impious profane persons, which bless themselves, when God curseth them; which arrogate the promises of life, when he denounceth the threats of death: which have a root of bitterness Dau. 20 19 in them, and say, peace shall be to me, although I walk according to the stubbornness of mine own heart. If they persisting in this their stubbornness, & perpetual peace, God's servants walking faithfully before him, shall find eternal misery: for he is as just to execute his threatenings, as kind and gracious to perform his promises. Now it is impossible for God's children to perish, as it is for his own nature and being to fail, and therefore behold the damnable state of these presumptuous miscreants. If they willbe blasphemers, if they willbe scoffers at religious exercises; If they profane the holy sabbath, which the Lord hath instituted to be sanctified: if they will despise the authority of their governors: if they will be proud, and high minded: if they willbe unmerciful and cruel: if they willbe unchaste and filthy, or intemperate drunkards, or covetous earth-worms, or false singered, or false tongued, or allow themselves in any kind of vicious behaviour, let them proceed in their lewdness, and God will proceed in his righteousness: their security will bring them no safety, the more they contemn his words by sinning against them, the more he will glorify his words, by manifesting the justice, and verity of them. And this may also serve to admonish all to beware, how they, neglecting the commandments so strictly to be observed, in steed thereof, prescribe to themselves a worship which the brain of man Mat 15. 9 Col. 2. 20. hath invented, and the will of man embraced, without warrant of, and therefore contrary to the word and will of the Almighty. As these are not to be numbered among the Atheists, because they be not so impudently impious as they be, so neither are they to be reckoned among true worshippers, because they want that humility, and uprightness which they have. For superstition engendered by pride, and sound religion gotten by grace, are so opposite, and contrary one to the other, that no man can possibly have in him the habit of them both together. And if the keeping of the commandments be of such importance for the tranquillity of the conscience, to give satisfaction thereto for the certainty of salvation, than dissembling Christians also, and fruitless professors of the Gospel, must needs be void of all sound comfort. For though they speak of goodness, yet they only speak, and practise not: and though they hear the voice of God, yet they be hearers only, jam. 1. 22. and not doers of the word, as S. james saith, deceiving their own souls: whereas the promise is made to them which are not forgetful hearers, but doers of the work, that such shallbe blessed in their deeds. For where knowledge, profession, and transgression, concur together, the sin is the greater, because it is scandalous, and wilful, and the burden thereof the heavier, because the heart is more privy to itself of guiltiness, and apprehensive of punishment. Verse. 17. He that giveth freely to the poor, dareth unto the Lord, and the Lord will repay him his reward. HE that giveth freely] which out of his compassion and mercy, without any carnal, or corrupt respect of his own advantage, ministereth food, apparel, harbour, or any kind of help and comfort, by word, or deed, to the poor, to them that are in affliction, of what sort soever, especially if they be Gods faithful servants, or seem to be such, dareth to the Lord, not that he is beholden to us, or receiveth any benefit at our hands: for what can we give that he lent not to us, nor is his own, nor in his power, to take, and dispose of, to whom he will, without our leave? but he is pleased so to accept of our beneficence to our brethren, as if himself were thereby gratified, and had a good turn done to him: for men are many times pleasured by that which is lent them in their need, and are glad to buy the use thereof with loan, and therefore it is Ps. 112. 5. noted as a work of mercy from a good man, not only that he bestoweth gifts, but also that he dareth freely. So then God vouchsafeth to repute that which is paid unto him, though imperfectly too, and scarce by the halves, to be as it were, a courtesy and kindness from us, as if some thing of ours were delivered to him. And the Lord will repay him his reward: he will as faithfully recompense the merciful man, as if he were bound thereto, and as an honest borrower will be careful to pay that which he oweth. For of his grace he maketh himself a debtor, to them which are more in his debt, than their body, and soul, and all that they have is worth. Whatsoever good is done to godly men afflicted, is accepted Doct. of God, as done to himself. So far is he from casting off, and disclaiming his people in their poverty, and tribulations, as that at no other time in this life, he doth more professedly acknowledge them, and publish the tenderness of his affection towards them. As what greater testimony can there be of love and kindness, than this, that their enemies be his enemies: their friends his friends: their benefactors so graced and esteemed of, as if they were become his creditors. We have seen in some other place before, that he which oppresseth the poor, reproacheth him that made him, but he Prou 14. 31. honoureth him that hath mercy on the poor. And our Saviour himself professeth, that he presently observeth every where, all the mercy that is showed by any to his poor servants: and how he will requite the same hereafter, in calling them as blessed ones to the fruition, with him, of his Mat. 25. 34. etc. celestial kingdom, and why he will render them so great a reward, because they fed him in his hunger, gave him drink in his thirst, and clothed him being naked, &c: and after what manner they performed these duties unto him, by exercising the same towards one of the least of his brethren. First, he is obeyed therein, requiring such care to be had of Reasons. 1 his needy and distressed people: and the greatest love, is showed to him, for whose sake those poor Christians are so mercifully entreated. Secondly, the parties thus relieved are the sons of God, and the brethren of Christ, as by the scripture last alleged, appeareth: and what tender-hearted father, or well affected brother, would not gratefully take the succour and relief that is ministered to his dear children, or brethren in their necessities? thirdly, they are nearer to our Lord jesus Christ, than one brother is to another, or child to the father: for they are members of him, flesh of his flesh, & bone of his bones, and as much regarded of him, as the apple of his eye: and therefore he is interessed in the favour that the least or feeblest of them shall find at any time. Encouragement for men to bestow willingly, cheerfully, and Use. 1 liberally, on the poor Saints, sithence their benevolence is sure to find so good allowance, and will certainly procure so large a compensation. Can they put their stock into a surer hand for safety, without any peril of losing? Or can they meet with a more commodious bank for gain, as to have the principal doubled, and tripled, & increased more than ten thousand fold? If they would have their states sufficiently provided for, and their hearts cheerful during life, and their consciences comfortable at their death, and souls and bodies happy and glorious for ever, them let them so employ their portion, and all the ability that is in them, that men may receive protection, relief, counsel, comfort, or some refreshing from them, and they may expect this munificent and kingly retribution from the Lord. Reproof of their folly, which misguiding their affairs without judgement, are willing to do nothing for them, by whom they look to be answered nothing: for they account all that to be lost which man repayeth not. See how unthristily they deal, and what evil husbands they are for their souls, in defrauding themselves of so great a commodity as they should have gained by taking God for their paymaster. It is not only a just precept, but wise counsel, which Christ giveth in the Gospel, as by the promise thereunto annexed, is manifest. When thou makest a dinner, or a supper, call not thy friends, nor thy brethren, nor thy kinsmen nor thy rich neighbours, lest they bid thee Luk. 14. 12. 13. 14. again and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, and the blind. And thou shalt be blessed, because they cannot recompenco thee: for thou shalt be recompensed at the resurrection of the just. Ob. But must men be careless of their states in providing for their salvation? Is all to be done for the soul, and nothing for the house? What shall I leave my Children? Answ. Providence for thy everlasting state, doth nothing impair thy present state, and thy liberality doth augment, and not diminish thy children's prosperity. Is the Lord so barren of wisdom, or destitute of power, as that he cannot enrich the one, but he must impoverish the other? Or that he cannot help the father, without hurting the child? Ps. 112. 2. etc. A godly man is described in one of the Psalms, to be merciful, and full of compassion, and righteous. But how then goeth the world with him and his posterity? His seed shall be mighty upon the earth, the generation of the righteous shall be blessed. Riches and treasures shall be in his house, and his righteousness remaineth Ps. 37. 25. 26. for ever. And to the same purpose it is said in another Psal. I have been young, and am old: yet I never saw the righteous forsaken, nor his seed begging bread. But he is ever merciful, and dareth; and his seed enjoyeth the blessing. Consolation to God's afflicted children, which are in wants, or fears, or other calamities, that their case is not helpless, though they cannot help themselves. For as much as the Lord undertaketh to satisfy those that shall be helpful unto them, it is not to be doubted, but that some body will take his word, and show that mercy. He is not out of credit, though unbelievers dare not trust to his promise: for he hath many friends, many servants, many children, which will be ready for his sake, to do all the good they can for any of his that stand in need of their aid. Who would not think himself an happy man, if he might have opportunity, to do service to the King, by pleasuring his son upon any occasion, especially in a weighty matter, & being required, and encouraged by him, with promise of great reward, and preferment to do it? Then doubtless shall the King of kings find many loyal and well minded subjects, who for his sake, and their own, will not be wanting to his distressed children, whom for the same end, he bringeth into such adversity. Doth not our Saviour intimate as much, when he recounteth not only the variety of afflictions which he sustained in his members, but likewise the readiness of comforters to relieve him? When he was hungry, some fed him: when he was thirsty, some gave him drink: when he was naked, some clothed him: when he was sick, some visited him: when he was in prison, some came unto him: still as his need required, so were they priest with remedies to secure him. Verse 18. Correct thy son while there is hope, and let not thy soul spare, which is to kill him. COrrect thy son while there is hope,] chastise thy children of either sex, both by tongue & hand, with rebukes & stripes, being yet young & tender, & not grown stubborn, stiffnecked, incorrigible, and past hope of amendment, before they are accustomed to evil ways, or have learned to despise the admonitions, menacings, rods, & scourges of parents. And let not thy soul spare: beware that thy fond affection withhold thee not from doing this necessary duty, which is, to kill him, lest thy too great indulgency to them, and cockering of them, turn to their destruction. ¶ Correction of children ought not to be overlong deferred. So expedient and behoveful it is for the child to be truly nurtured, that Solomon giveth word, for every loving, wise, and discreet parent, that he will chasten his son betime. Prou. 13. 24. First, opportunity, and hope of good success, which our text putteth us in mind of, should be a motive to us to avoid delay. The unreasonable wild creatures be tameable when they are young, and tender plants are flexible, and may easily be bowed hither and thither: and evils at the beginning may with less difficulty be cured, and remedied. secondly, the manner of Gods dealing with his children, is the best precedent for our dealing with ours, & he permitteth none of his to escape too long, before he humble them, and take down their hearts, either by outward crosses and troubles, or by inward tears and sorrows, or by some such means as may best serve to make them fear and obey him. And as he foreseeth and worketh, so godly men also feel and enjoy the great benefit, and profitable effects that follow upon the same. It is good, (saith the Scripture,) both to trust, and to wait for the salvation of the Lord. And then, It is good for a man that he bear the yoke in his youth. He sitteth alone, and keepeth silence, because Lam. 3. 27. he hath borne it upon him. Instruction to induce ourselves to the discharge of this duty, Use. by such motives as may most strongly persuade us thereunto. As that the disease of sin and folly is breeding in our children's hearts in their infancy, and before they be able to speak, and what is the medicine to cure it, but the rod of correction, which in great possibility and likelihood will be a means to kill it? Let need therefore and love, and hope prevail with us, and hasten our diligence to help them. But the strokes of the twigs be painful and sharp to their tender flesh: and so are Aloes, and some other medicines for the worms, unpleasant also and bitter to their taste, and yet for safety's sake, and preservation of their health, we will give them thereof to eat, whiles they suck on their mother's breasts. And why then should we speak, and do so much against them, in seeming to plead and deal for them, saying, they know not yet what correction meaneth: their own discretion will teach them to amend their faults hereafter: their own rod will beat them in time, & learn them more wisdom, etc. The smart of correction may make them to know the meaning of correction: & they are the more likely to be discreet for the amendment of their faults hereafter, if God's discipline be used to them before: and it is best to be so instructed by the parent's rod in childhood, that they be not whipped with any rods of their own in riper age. ¶ To kill him, etc. They show themselves unmerciful parents, Doct. which exempt their children from due correction. See c. 13. v. 24▪ Vers. 19 Being in great wrath, remit the punishment: but if thou let him escape, yet apply chastisement again. IN the former sentence was declared the necessity of correction, for the prevention of destruction, or danger of children, and what is the fittest season to begin it, even in their childhood. Now in this he admonisheth every man to take heed that he mar it not, or hinder the good effect thereof by his own distemper. And therefore it is said, Being in great wrath, when thou art in an angry mood, and burnest with fury, and hot displeasure, remit the punishment, let pass for that time the punishment of the party offending. But if thou let him escape, yet apply chastisement again. Nevertheless, though for that time, and perhaps for that fault thou let him go free, yet leave him not so to himself, nor suffer him to go on still unpunished, but when thou art more calm, and as occasion shallbe offered, take him in hand, and chastise him. ¶ Correction is neither to be given in passion, nor omitted Doct. remissly. It is unfit to seek redress of other men's faults, by committing as great ourselves: or altogether to dispense with, and pass over their offences to the hurt of their souls, because it seemeth ourselves are over-carried with corruptions. Both these are hurtful extremities, but I will insist especially upon the former, because the peril of neglecting punishment appeared by the former sentence, and other places of this book. To the point therefore in hand, S. james speaketh pertinently, though not particularly, when he saith, The wrath of jam. 1. 20. man, doth not execute the righteousness of God, which every one that inflicteth any punishment upon an other, aught to do. When Num. 20. 10. the troublesome Israelites had driven Moses that meek servant of God into a passion, by vexing of his spirit, even he, for Ps. 106. 33. the time was not in case, so much as to reprehend them in that manner as became him, but spoke unadvisedly with his lips, both in rating of them, and neglecting to sanctify the Lord. And yield that David might warrantably have proceeded against 1. Sam. 25. Naball for his unthankful, churlish, insolent, and contemptible behaviour, yet what work would he have made in his rage, when for one man's fault he was resolved to murder a whole family? First, a man in his distemper can hardly keep measure in Reasons. 1 punishing, as the example last produced doth witness, but shall by the sore stream of his anger, be carried to the practice of violence, beyond all bonds of moderation. Secondly, being in that sort moved, and kindled with ire, the fervour and heat of his choler will so fire his tongue, that no grave and cool expostulations and admonitions, which put life into corrections, and cause them to work, can be delivered by it. Thirdly, wrath and immoderate anger disfigure the face of a man, making his eyes and brows, and all his visage, to look fierce, and ill favoured, and discovereth also the impotency of his affections, and so he that is smitten (notwithstanding that he be afraid of him) will yet by the sight of these great infirmities, be brought to condemn and despise him. Instruction not to be sudden and hasty to strike our underlings Use. upon the first apprehension of a fault committed, lest we give cause to ourselves to smite our own hearts afterwards with sorrow and shame for our rashness. They that be so swift to fight, be commonly as slow to examine the cause, or to pity the offendor, and pray for him, or to conceive hatred of the sin: or to deliberate in what manner they may best redress it. Reproof of them, that can neither fight nor chide, but only Use. in their sum, and when their blood is hot. They that be most boisterous to smite with the fist (which will hardly prove to be God's ordinance) and to lay about them with staves, pitchforkes, and whatsoever is in their hands, have usually the least care to restrain their people from vices, by seasonable and moderate discipline. Verse. 20. Hear counsel, and receive instruction, that thou mayest be wise at thy latter end. Having in the premises given precepts to parents and governors, he now converteth his speech to children, and such as in the Scripture come under the name of children, that is to say, all God's people, to whom he doth offer himself as a father, being ready to teach and direct them. And the first lesson that he giveth unto them is, that they should hear counsel, lend an ear, and hearken diligently with attention, to wise, and wholesome doctrines and admonitions: the second, that they receive instruction, or correction, for the word signifieth both: that is, to submit themselves to, and make use of, and profit by, reproofs, threatenings, or chastisements. And the reason of this exhortation, is both from the motive that should persuade them thereunto, and the end that they should propose to themselves therein, and the happy success which they should find thereby, that they may be wise in their latter end, that their wisdom may be manifested, and they reap the fruit thereof in their old age, or whensoever they are ready to departed out of the world, not but that he would have men to be wise also before, but to note, that all that time their heavenly wisdom will stand them in best steed. ¶ A godly man shall have the greatest benefit of his piety and Doct. graces, when he draweth nearest to his death. At the first they seem burdenous, and troublesome, in respect of the afflictions whereby they are often accompanied, as seed time, in appearance, doth only devour and swallow up men's corn, and exact their labour and travel, but afterwards they show themselves comfortable and precious, as the beautiful sight of harvest, doth declare the commodity of seed time. The wicked is pursued in his misery: but the righteous hath Prou 14. 32. hope in his death, saith Solomon. Mark the upright man, and behold Ps. 37. 37. the just: for the end of that man is peace, saith David in the Psalms. And when was the state of the wise virgins made known to be Mat. 25. better than that of the foolish, not when they took their lamps, or lighted their lamps, or provided their oil, or went forth together, or waited together, but when the bridegroom came. First, at their latter end the faithful have greatest store and Reasons. 1 plenty of graces: for they have been still gathering, laying up, and daily adding to their stocks, by learning, fasting, praying, showing of mercy, diligence in their callings, mortifying of their corruptions, and discharging of many good duties. Secondly, then have they greatest need and use thereof, a forasmuch as they are to wrestle with death, to resist the assaults of Satan, both which would stir up all the infidelity that remaineth in them, to discourage their hearts, were they not so well armed with the spirit of God, and a good conscience. Thirdly, then are they best seasoned with humility, and patience, having passed through many temptations, and tribulations (as it falleth out to the greatest number of the godly) and yet kept the faith, and therefore are most capable of, and readiest for comfort, with the testimony of God's favour, whose service they have faithfully performed. Fourthly, than they approach apace towards their rest, and happiness, their work being finished, and their wages ready to be put into their hands, they shallbe no longer yoked with sins and miseries, nor detained from the fruition of perfect holiness and glory, but be satisfied with the fullness thereof in the presence of God their dearest father, and of the Lord jesus Christ, their blessed Saviour. Instruction to make our whole life, by listening to this Use. counsel here commended unto us; and giving instruction a practical entertainment, a continual preparation for a comfortable death. In the very first onset to religion, religion if it be sound, will direct men's minds to think of, and to guide their ways to provide for their end. And therefore Moses, or rather the Lord himself, convinceth the hypocryticall Israelites, neglecting so weighty, and needful a duty, to be utterly destitute of all heavenly wisdom. They are, saith he, a nation Deut. 32. 29. void of counsel, neither is there any understanding in them: O that they were wise, then would they understand this: they would consider their latter end. Ob. But they shall meet with many troubles. Answ. And they shall escape out of all troubles. Ob. But most men in these days will think them to be fools, and such as know not what is good for themselves. Answ. But all men shall one day know them to be wise, and such as have chosen that which is best for themselves, when the testimony of Christ, and their own happy condition shall give them commendation of wisdom before all the world. Nay, they are fools, and know not what is good for themselves, which purchase present delights, with their future calamities, like riotous spendthrifts, wasting all their patrimony at one banquet, or losing their whole inheritance at one game. Such are the covetous, the ambitious, the voluptuous, and all those that are in bondage to any deceitful lusts, and vanities. They pay dear for their wealth, though they get it, and for their preferments, and for their pleasures, and for whatsoever they compass, with a burden to their conscience, and hazard of their souls. Many judge them wise, and praise them for their policies now, which by sight and experience of their miseries, will condemn their folly hereafter; and themselves most pressed with punishments, will more than any other, bewail their own wilfulness and madness. This then, to conclude, is wisdom, worthy to be so called, and that which will besteed a man at his latter end, rather to have a Legacy bequeathed to himself in Christ his will, then to bequeath great portions to others in his own will: and to have assurance of joys and glory to go unto, than a remembrance of pleasures, & dignities, which he must departed away from. Verse 21. Many devices are in the heart of man: but the counsel of the Lord that shall stand. Many devices are in the heart of man,] sundry thoughts are in their minds, of hopes, and doubts, and desires, and so they toss matters too and fro in their imaginations, how they may avoid that which they fear, and accomplish that which they desire, and yet seldom bring them to any effect, or when they do, it is not by force of their plotting or forecast. But the counsel of the Lord it shall stand; his will shall take place, whatsoever he hath determined shall succeed, whether men's like be to it, or against it. ¶ Things come not to pass by men's purposes, but by Gods Doct. appointment. There is a marvelous agreement and consent of the Prophets, and holy writers in this matter, though we will produce the testimony only of one or two, for confirmation thereof: as that of David directly witnessing the same truth, as clearly, and expressly as our Text hath it. The Lord breaketh the counsel Ps. 33. 10. 11. of the Heathen, and bringeth to nought the devices of the people. The counsel of the Lord shall stand for ever, and the thoughts of his heart throughout all ages. And how far different from this in sense, and substance, is that in the Lamentations? Who is he that saith, and it cometh jam. 3. 37. 38. to pass, and the Lord saith it not? Out of the mouth of the most high proceedeth not evil and good? First, his will is Imperial, by which the whole world, both Reas. 1 heaven and earth is governed and sustained: It decreeth, and providentliie fore-appointeth the motions, actions, occurrents, and events of every thing, whether weightiest, or of smallest importance. secondly, it is eternal and immutable, and not possibly subject to alteration. Thirdly, it is absolutely holy, wise, and righteous, that he shall never have cause to change it. It is puissant, powerful, and mighty, which neither man, nor Angel, nor any, nor all creatures are able to resist, and prevail against. Instruction, that as near as we can, we purpose those things Use. which he appointeth, and seek his help in all our affairs, and so our thoughts shall succeed well, and our desires be satisfied, by virtue of his decree and counsel. For so runneth the promise in the first Psalm, to every godly man: he shallbe blessed, and whatsoever he doth shall prosper: And why? For his delight Psal. 1. 2. 3. is in the law of the Lord, and in that law he meditateth day and night. Reproof of their folly that oppose their practices to God's words, seeking to set up that which he hath threatened to cast down, and to keep down that which he hath undertaken to exalt. As Saul would have defeated David of his kingdom, seeking to slay him before he should obtain it: and the malicious jews and Gentiles, would have bereaved Christ of his glory: hoping as they prevailed to take away his life, so by the hands of Soldiers, to stop him from rising again: and and the idoltarous papists would have suppressed the Gospel, attempting by fire & faggot, to deter every man from the profession of it. But what saith the Lord concerning all these devices? Why do the Heathen rage, and the people murmur in vain, against the Lord, and against his anointed? He that dwelleth in the heavens shall laugh: the Lord shall have them in derision. The Consolation for God's people, against whom the purposes of the wicked, with all their wits and forces are bend. See Chap. v. 1. 9 Verse 22. The desire of a man is his goodness: and a poor man is better than a liar. THe desire of a man,] that which every man ought most to wish and labour for in himself, and to esteem and commend in others, is his goodness, his piety and religion towards God, his mercy, truth, and upright dealing towards men, and not a greatestate, and earthly pomp, and he that in this manner doth good, and is faithful and true, though he be poor, not having store and abundance of outward possessions, is better, in happier case, and more regarded of God, and good men, than a liar, than an impious, unprofitable, and false man, though he be never so wealthy. ¶ Virtue and well-doing, is the best ornament that any man can Doct. be decked with. Saint Paul in effect doth say as much, and confirmeth the same, when he declareth, that the kingdom of God, consisteth not in meat and drink, and then, not in rich and costly apparel, neither money, nor any other corruptible thing, but in righteousness, and peace, and joy in the holy Ghost. For whosoever in these things serveth Christ, is acceptable to God, and approved of men. And that exhortation which Ecclesiastes inferreth, as the scope of his whole book, and he is the very quintessence extracted out of the same, maketh directly for the point. Let us hear the end of all: Fear God, and keep his commandments: for this is the whole man, or whole of the man, without which, Eccl. 12. 13. all that man is, or man hath, is nothing else but vanity. First, unless this were so, it would not be so often and earnestly Reas. 1 commanded of God, as a matter of principal weight and moment: neither would the Scriptures commend it so much, as giving preferment to the same above all other things in the world. secondly, the price that was paid for it, and the parties for whom it is prepared, do prove the value thereof to be wonderful great. For the blood of Christ which was given for redemption, was also shed to purchase grace for us. And it is a prerogative peculiar to God's children, and Christ his spouse, to be endued therewith, as it is said in the Revelation: To her was granted, that she should be arrayed with pure fine linen, Reu. 19 8. & shining; for the fine linen is the righteousness of Saints. thirdly, the rare and singular effects which it worketh, being peerless, and admirable above all, give testimony to it, that no other thing is matchable with it. What will so much comfort a man in his trouble? what will refresh him so much with hope, and at his death? what will bring him so great happiness in heaven, and make him so glorious at the resurrection of the just? Instruction, for every one with greatest dilgence to labour Use. for that which the spirit of God doth commend as a thing every way most desirable. Which bringeth sufficiency, though a man had nothing else to take to, & without the which he shall want the use of every thing, that in appearance, is not unprovided of any thing. He that hath the outward man of his body clothed with vile raiment, as S. james termeth it, which may occasion vain men to despise him, and the hidden man of his heart uncorrupt with faith, love, mercy, meekness, humility, and other graces of the spirit, is not a little set by of God, neither jam. 2. 2. would God have him lightly regarded of his people, & though an other wear on the outside upon his back, gay clothing, as 1. Pet. 3. 4. silks, satins, velvets, gold, silver, pearls, and precious stones, and be as richly clad as ever was Solomon, yet if within the inside, in his soul, he be tattered & torn, with the rags & patches of pride, envy, cruelty, covetousness, impurity, and other damnable lusts, the eyes of the Lord will abhor him, and he alloweth not his servants to admire him. And as much may be said concerning all other excellency, profits, and pleasures, that without the fear of God, and a good conscience, they are vanity of vanities, and only vanity, Eccl. 2. 1. they are nothing but vanity, & vexation of spirit. If therefore we would not be censured for vain persons, let us labour for that which is better than vanity. Reproof of those that think goodness not good enough for them, but despise, and deride it, as ignominious, and contemptible, and which they are ashamed to give any countenance unto. They be base minded persons in their judgement, that give themselves to praying, hearing of sermons, reading, and meditating of the Scriptures, sanctifying of the sabbath, that will be sociable with them that use wholesome conferences, and Christian exercises. But as for themselves, it is fit for men of their parentage, parts, and places, to swear, and whore, and quaff, and carouse, and make a trade of carding, and dying, these be exercises they take to be agreeable to their education, and well beseeming their degree: and to some that are not so much affected to these courses, pride is a chain, as the Prophet Ps. 73. 6. saith, and cruelty covereth them as a garment: and others resign over themselves wholly to other manner of delights, that all of them love nothing so much as sin, nor loathe any thing so much as goodness. ¶ And a poor man, etc. poverty is no disparagement to the Doct. 2 godly, nor wealth any preferment to the wicked. Men are not to be esteemed of according to their state, but their honesty and worthiness. He began this chapter with the same matter, and in the first verse, the same point is confirmed, where it is said, that better is the poor which walketh in his uprightness, than he that abuseth his lips, and is a fool. And in the twelfth Prou. 12. 26. chapter: the righteous is more excellent than his neighbour. And in Ecclesiastes: Better is a poor, and wise child, than an old, and foolish Eccl. 4. 13. king, which will no more be admonished. There is in appearance, great odds between an old man, and a child; between one that hath such princely treasures, and the other that is so bare and poor: between the high dignity of an ancient king, and the low abjection of a poor boy: and yet if such a mean inferior be wise and teachable, he is in better case by the testimony of this text, than a mighty superior that is foolish and wilful. First, God honoureth them that are virtuous, though Reas. 1 poor, with all preferments of parentage, as adopting them to be his own children: of dignity, as advancing them to be kings: of inheritance, as making them coheirs with his only begotten son: and he vilifieth them that are lewd and sinful, though wealthy, with all disgraces, as reputing them fools, and bondmen, and beasts. Secondly, he hath exercised the dearest of his servants with poverty, as Elijah and Paul, and Christ himself, which he would never have done, if it could have made them vile and miserable: and he hath bestowed on the worst of his enemies these earthly riches, as on Achab, jeroboam, and Balshazzar, which they should never have gotten, if they would have made them honourable and happy. For the uses, see chapter. 12. v. 26. and the first verse of this chapter. Verse. 23. The fear of the Lord leadeth to life, and he that is endued therewith, shall remain satisfied, and shall not be visited with evil. THe fear of the Lord] sound piety and religion, a reverence of his majesty, joined with an unfeigned love thereof, leadeth to life, is by gods free goodness, according to his promise through jesus Christ, rewarded with a blessed and a comfortable life in this world, and a glorious, and eternal life in the world to come, and he that is endued therewith, shall remain satisfied: the man in whom this holy fear dwelleth, shall neither live in miserable want, nor in fear or danger thereof, but shall lodge satisfied, as the word signifieth, shall constantly have competent provision, in the night he shall not care for the day following, nor this day be doubtful how he shall do tomorrow, but he by whose providence he is sustained at one time, will not fail to minister whatsoever is needful at all times. And shall not be visited with evil, shall not be plagued with hurtful calamities, and yet sometimes tried with sharp adversities: and so are the two former promises touching life, and plenty, to be understood, that they are secured only from a cursed death, or penury, which are punishments of sin, and signs of God's displeasure. ¶ Every godly man liveth always in safety of his life. An untimely Doct. 1 death shall never overtake him, and a kindly death shall never hurt him, but transport him to a better life. This is the current of all God's promises, and the stream of his mercies runneth this way, and Christ had lost his sufferings, and died in vain, without any benefit to his people, if he had left them in a perishable estate, and not delivered them from the power of death. Consolations of this nature were familiar with him, and flowed continually out of his gracious lips: I am the resurrection, john. 11. 25. 26 and the life: he that believeth in me, though he were dead, yet shall he live. And whosoever liveth, and believeth in me, shall never die. joh. 5. 24. Verily, verily, I say unto you, he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, Luk. 20. 38. but hath passed from death unto life. He is not the God of the dead, but of them which live: for all live unto him. See chap. 11. 19 ¶ Shall remain satisfied, etc. Godliness procureth sufficient Doct. 4 provision for men's outward estates. The Lord doth not only undertake for the salvation of his people's souls, but he is also provident for their bodies. He that diligently, and principally seeketh the kingdom of God, and his Mat. 6. 33. righteousness, shall be sure to have all other needful things, as food, and apparel, and the like, ministered unto him. The Lord purposeth, as he promiseth, and will undoubtedly perform it, Ps 34. 9 10. when he saith, Fear ye the Lord ye his Saints: for nothing wanteth to them that fear him. The lions do lack and suffer hunger, but they which seek the Lord shall want nothing that is good. They are the children whom his providence doth specially Reas. 1 care for, and all others far the better for their sakes. And if our heavenly father be so rich and bountiful to birds, and beasts, and fishes, and serpents, and wicked people, how much more will he exceed in goodness towards his own sons and daughters? Secondly, godly men are industrious and diligent in their callings, and so their labours are blessed unto them; and their prudent frugality and thriftiness make a way for the increase of their substance and possessions. For a diligent hand maketh rich: Prou. 14. 22. and in all labour there is abundance, as divers texts of Scripture do testify. Thirdly, godliness bringeth contentment, and their mind is satisfied with their allowance, be it much or little, justly judging 1. Tim. 6. 6. that to be enough for them (for so God doth make it to be) which others would murmur at, as an incompetent, and Phil. 4. 11. 12. too short a pittance for their hungry appetites. I have learned saith Paul, in what state soever I am, therewith to be content. And I can be abased, and I can abound: every where in all things, I am instructed, both to be full, and to be hungry, and to abound, and to have want. See chapter. 10. v. 3. ¶ Not visited with evil, etc. Nothing that is hurtful can befall Doct. 3 any man that is godly. When poverty would turn to his annoyance, he may be well assured that he shall never be poor: when sickness would be noxious, and harmful, his health shallbe continued: and the like may be said, of disgraces, of molestations, of loss of friends, or whatsoever may be incommodious unto him. The testimony of the Prophet, being in substance God's Ps. 119 165. promise, is of large extent, saying, they that thy law shall have great prosperity, and they shall have none hurt. And the speech of Eliphas to job, is of no small force, when he saith, He shall deliver job. 5. 19 20. thee in six troubles, and in the seventh, the evil shall not touch thee. In famine, he shall deliver thee from death: and in battle, from the power of the sword. Thou shalt be hid from the scourge of the tongue, and thou shalt not be afraid of destruction when it cometh. First, every one that feareth the Lord, is greatly beloved of Reas. 1 him, more than the dearest child of the kindest father, or the sweetest babe of the tenderest mother, his eye is always vigilant for their safety, his watchful providence continually guarding of them. He is neither heedless of them in the day, nor sleepy in the night, nor remiss in looking to them at any time. He seethe and foreseeth, because he fore-appointeth all things that shall befall them: he knoweth, and foreknoweth, the event of every thing that cometh to pass, whether it will be helpful, or hurtful; whether it will be for their benefit, or hindrance; whether it will be for their safety, or peril; their credit, or reproach; their peace, or trouble; their comfort, or sorrow. No future effect can formerly be hidden from him, because he hath not alone the disposing of actions, or of things that are to fall out, but likewise of the success, and issues thereof. Then consider whether it be likely that he will allow poison to be ministered to his darling in steed of Physic, when he is not ignorant that it would certainly kill him, or mischief to light upon the righteous for their destruction, or to do so much as the least harm unto them. Secondly, the holy Angels are ministering spirits, attending on the people of God, and their office is to look well unto them, every where, and at all times, so long as they serve him: for so are they commanded by the Lord. Unless then they would become sinful against God, and turn devils (which they cannot do, because they stand by virtue of election) they must needs be faithful to Christians, and watchful for their safety. And therefore the spirit of God giveth his word for their fidelity, and promiseth to the godly good protection and safeguard by their ministery, in this manner: There shall Ps. 91. 10. none evil come unto thee, neither shall a●ie plague come near thy tabernacle. For he shall give his Angels charge over thee to keep thee in all thy ways. They shall bear thee in their hands, that thou hurt not thy foot against a stone. Instruction, to set ourselves to fear the Lord, and to seek Use. 1 this celestial grace above all things, sithence it hath such worthy virtues in it. Will it be an Armour against weapons, a storehouse against wants, a preservation against diseases, a deliverer from death? Will it work our indemnity, and save us harmless from the poison and venom of pains and griefs, and losses, and of all sorts of crosses, troubles, and afflictions? why live we so much without it, and may so easily have it? why make we no more reckoning of it, sithence it is so precious, profitable, and necessary? Beside the desire of God's glory and favour, which ought principally to be regarded: beside the respect of life eternal, which is most earnestly to be sought for: our health, our safety, our peace, our plenty, and every thing of this nature, might be forcible motives to allure us to religion, seeing the Lord is pleased to make it so beneficial unto them. Consolation to them who have embraced this holy fear of God, who faithfully obey and please him, they have immunity, not from adversities: (for few are afflicted with so many troubles as they are tried with: few so much depraved, maligned, and molested as they be) but from all plagues, and perils, and miseries. They are alike safe in every place, even in the mids of their mortal enemies, as among their kindest friends: and likewise at all seasons, as well when they are most practised against, as when nothing is intended to their hurt: when they lie in the bottom of adversity, as when they sit in the top of prosperity. For these cannot separate them from the love of God, nor the hope of salvation, nor the conscience of well-doing. Rom. 8. 28. And to conclude, we know that all things work together for the best, to them that love God, saith the Apostle. Verse 24. The slothful hideth his hand in his bosom, and will not put it to his mouth again. SAlomon hath often told us the nature and quality of the slothful, and the misery and want, which of force they must endure, by means of their sluggishness, notwithstanding because the number of them doth daily increase, and this hurtful vice groweth stronger, and more violent in them, he contenteth not himself with so many advertisements, which he hath already given us, but to the end that we may take more heed of it, or else be more inexcusable, and judged worthy of greater penury: he repeateth here again the mischief that it worketh in him over whom it getteth dominion, describing the same by an hyperbolical, or excessive kind of speaking, saying, that he hideth his hand in his bosom, not setting it to work, but withholding it from labour, and will not put it to his mouth again: to avoid the cold, and for love of ease, he holdeth it in a warm place, and though the distance be but small between the bosom and the mouth, yet he is unwilling to bring it from the one to the other, so much as to feed himself: for though he do it (compelled thereunto by necessity) yet he doth it with difficulty and grief, as it is said in an Prou. 26. 15. other chapter. Not that he setteth so little by his meat; for none are so hungry after honey, as the idle Drones: but it is a torment unto them to take any pains for it: their desire is, that others should travel for them, and put their meat into their mouths also, if shame would permit it. So then, the hands of lazy persons are as it were bound with the love of ease, which they prefer before matters of profit and necessity; especially concerning the soul, and the spiritual food thereof, even the word of God; whereby only it is to be sustained. Verse 25. Smite a scorner, that the foolish may beware: and reprove the prudent, and he will understand knowledge. SMite,] either put to death, if thou be a magistrate of that authority, and the cause so require, or otherwise punish according to thy place, the scorner, a refractory person, him that contemneth and derideth all admonitions and instructions, one, of whom there is no hope of amendment: for a scorner is in the highest degree of transgression, that the foolish, Psalm. 11. such as through simplicity and ignorance are carried forewards to evil, may beware, may be better brought to a sight of their faults, and the danger thereof, and penitently reform their ways. And reprove the prudent, give an easy rebuke to him that hath wisdom, and he will understand knowledge: he shall not need to be smitten, as the scorner, nor be brought to see others punished, as the foolish, but an admonition or reproof will sufficiently work upon him, both for information and reformation. ¶ Though obstinate persons be excluded from good counsel, Doct. yet they are not to be exempted from due punishment. He that said before, Rebuke not a scorner, doth here command Prou. 9 8. to smite a scorner: and this of Solomon, that stripes should be laid upon him, is nothing contrary to that of Christ, that Mat. 7. pearls should not be cast before him. An injunction for this proceeding, is expressly given by the Lord himself in the Law; That man that will do presumptuously, not hearkening unto the Priest (that standeth before the D●ut 17. 12 13. Lord thy God to minister there) or unto the judge, that man shall die, and thou shalt take away evil from Israel. So all the people shall hear, and fear, and do no more presumptuously. First, the ruler standeth charged with their crimes, until he Reasons. 1 hath discharged his duty, by inflicting just penalty upon them for the same. secondly, the place, (whether it be family, if the contempt be private, or town, or Country, according to the extent of the governors jurisdiction, if the contumacy be public) cannot well be purged from the guiltiness of such foul offences, without the punishment of the offenders. That of Deuteronomie proveth it, saying, Thou shalt take away evil from Israel. Thirdly, though the contemptuous person smitten, be nothing bettered by it, but stand out desperately, in his pertinacious perverseness, yet their smart and shame, will be exemplary, and for example to others, as the forecited allegation doth witness, having also an other sentence of this book consenting with it, and saying, When the scorner is punished, he that is simple waxeth wise, etc. Prou. 21. 11. Fourthly, by the execution of God's justice upon these stiff-necked and unreclaimeable rebels, they are made less insolent, and triumphant in their wicked courses, they shall find small cause to glory in their successes. Whereas through the want thereof, they grow arrogant, and audacious, and outrageous, and take upon them to be strikers of others. Reproof of them that are too favourable, too impudent, and godless scorners, giving them liberty to live as they list, permitting Use. them to go, run, ride, and sly forwards in all abominable courses, with impunity. They may jest, and make sport at the servants, and all the services of the Lord: they may blaspheme the glorious name of God, with hideous, and horrible, strange, and new devised oaths, as though the devil himself had taught them to speak altogether in his language: they may not only profane the sabbath, but most contemptuously, and with the greatest despite trample upon it: and so likewise profess, and set up the trade of disobedience, cruelty, impurity, and all kind of iniquity, and yet who almost is he that draweth out the sword of his authority, either public or domestical, to resist and suppress their execrable villainies. Many parents so train up their children, that they are emboldened by their example and allowance, to contemn all that God or man speaketh against their sensual and enormous behaviour. And many masters make their houses kennels of desperate ruffians, and sties of swinish drunkards, giving them a toleration, or encouragement rather, to bewray their families, with their impious, filthy and vicious behaviour. Ob. It is bootless to correct them, there is no hope of their amendment, no severity will serve the turn to tame them. Answ. Yet it is not bootless to obey God, who commandeth thee to smite them: and he can turn their punishment to the profit of others, that they by the benefit thereof, may escape unpunished: and this is worth the pains, and this will overpoise all their murmurings, that thou dost discharge thy duty, righteousness is exercised by thine hand. The Lord plagu●th many whom his plagues convert not, and yet he striketh not one stroke in vain, because his justice is exalted, his name is honoured, and his people are either awed, or else comfortable by the same. That wise men must sometimes be rebuked, and how useful it will be unto them for increase of their graces, see chapter. 9 v. 8. 9 Verse. 26. A lewd and shameful child, spoileth his father, and chaseth away his mother. A Lewd and shameful child] one that is graceless, and given to riot, and other sinful ways, whereby his parents and friends are made ashamed, spoileth his father, doth him as much harm, as if he broke into his house, and rob him, or came as an open enemy to make spoil of all that he hath: and many spare not their parent's state in deed, but either filch away their goods, and set them in debt and arreareages, by their wastfulness, and chaseth away his mother, so alienateth her affection from him, by his rude and rebellious behaviour, that she flieth, as it were, his presence, and is glad when she is out of his sight: & sometime groweth to that unnatural inhumanity, and more than barbarous and savage outrage, that he driveth her out of his presence by railing and bitter speeches, yea expelleth her out of the house, and turneth her out of doors, when once he cometh to his inheritance. See chapter. 10. v. 1. Verse. 27. Leave off, my son, to hear any more the instruction that causeth thee to err from the words of knowledge. Leave off, my son] though in former times when thou wast the disciple of deceivers, and the child of wrath, thy care was open, and ready to hear such lessons as poisoned thy heart, yet now that thou art become the scholar of me wisdom, and begotten to be my child, as being God's child, now desist from that hurtful and pernicious course, cease to hear any more the instruction, that pestilent and infectious counsel and doctrine, which is delivered for instruction, & carrieth a show of truth and wisdom, and yet will cause thee to err from the words of knowledge, either perverting thy mind with erroneous opinions, or corrupting thy heart with sinful affections, or depraving thy ways with lewd and wicked behaviour, so that either thou shalt not understand the words of knowledge, the heavenly doctrines of Gods holy word, whereby sound knowledge is obtained, or else wilt be enticed to transgress them. ¶ Whosoever will proceed constantly in the ways of God, Doct. must take heed of seducers. Our Saviour jesus Christ, giving many picked and choice precepts for true happiness, in his sermon on the mount, and uttering not a word, that tended not directly thereunto, doth single out this as a matter of no small importance, saying, Beware of false prophets, which come to you in sheeps clothing, but inwardly Mat. 5. 15. are ravening woules. And S. Paul doth strictly admonish the Ephesians, that they should not be children wavering, and carried Eph. 4. 14. about with every wind of doctrine, and by the deceit of men, and with craftiness whereby they lie in wait to deceive. That the word and spirit of God should be the pilot of their consciences, and not suffer their hearts, without stern, or ancre, to be committed to the subtle blasts of the false Apostles: and like men of wisdom and discretion, they should keep their stock of grace and truth, and not like silly boys fall to gaming with the cogging corrupt teachers, and so lose their patrimony. And S. Peter mingled precepts with promises, to the three thousand whom he converted together, teaching them, not only the way to salvation by faith in Christ, but the means of perseverance in the same, with due care of themselves, and to that end he besought them, and exhorted them, saying, Save yourselves from this froward generation. Act. 2. 40. First, deceivers are marvelous cunning, and wily in their Reas. 1 trade; the devil hath taught them his art, and helpeth also in his service. There is no cause so vile and bad, but they by painting and varnishing of it, can make it seem very just and good: neither is there any so equal and right, but they, by casting the mire of calumniations upon it, can make it look as though it were wrongful and nought. Their speeches are charms and enchantments, as the Apostle saith, O foolish Galathians, who hath bewitched you, that ye should not obey the truth? When Eve would give ear to Satan, he made her believe that the Lord himself was not well minded towards her, and her husband, in restraining them rom eating of any fruit, and that he in good will did seek their welfare, in persuading them to take their liberty, and break his commandment. Secondly, man's nature is subject to error, and his soul very apt to be perverted: flax, tinder, and gunpowder, are not more ready for to take fire, than our hearts are prone to take infection. Reproof of their temerity and rashness, which being confident Use. of their own wits and stability, assure themselves that no fallacious sophisms can beguile their minds, nor any alluring persuasions shall move their hearts: and therefore give liberty to Brownists, and Papists, and the most perilous enemies of sanctification to discharge all their shot against their naked breasts. Let them say what they will against the gospel of Christ, against the ministery of God, against the ministers of God, against the worship of God, against the people of God, all shall be heard whatsoever they say. Ob. But themselves are sound and settled in the truth, and therefore they are in hope of doing good, but not in peril of receiving hurt. Answr. This is true, if they be sufficiently qualified with gifts fit for such an employment: if they have a calling thereunto, the Lord setting them on work: and if upon the sight and sense of their own corruptions, they seek assistance and preservation from heaven, otherwise they are like to work no better a cure upon others, than an healthy man doth by blowing upon the diseased, nor yet may expect better safety to themselves, than he that is whole getteth from the breath of the infected. How many professing hostility against poperte, have turned papists by reasoning with papists? And how many are declined and fallen to Brownism by taking upon them to reduce the Brownists? ●he showers of hurtful conferences, which have almost extinguished their zeal, and drawn them into many evil ways which before they were afraid off. Instruction to avoid evil company as much as we may, if we would not have evil counsel to annoy us. A companion of fools shall be made worse, saith he, in the thirteenth chapter. v. 20. where thou mayst see more concerning this use. Verse. 28. A wicked witness mocketh at judgement, and the mouth of the ungodly swalloweth up iniquity. A Wicked witness] a witness of Belial, as it is in the Hebrew text, one that the devil himself, and his own wicked disposition subborneth to perjure and deal corruptly, mocketh at judgement, not only giveth in false evidence, but doth the same of set purpose, maliciously, and without any fare, making no more account either of right causes, or of magistrates that are placed to execute justice, or of God himself that will punish false witnesses, then of a jest, or things to be laughed at. And the mouth of the ungodly will swallow up iniquity. This he allegeth as a reason of that his untruth and falsehood in witnes-bearing, because he is desperately sinful and bad in all his behaviour. His mouth, himself vile wretch, yet the mouth is mentioned because of the allegory, swalloweth up iniquity, committeth all villainies, with as great delight and pleasure, as drunkards do strong drink, or gluttons delicious meats. A wicked person may easily be made a false witness. Doct. 1 He that is disordered in his ordinary behaviour, will make no bones to give a false testimony before the magistrate. jezabel had that in her head to help her husband with, so soon as ever she knew the cause of his passionate discontentment, and undertook forthwith to bring Naboths vineyard to his hand: for it seemeth that she had made trial of such men's service before that time: and therefore writeth to the elders and nobles of Israel prescribing whom they should employ, sons of 1. King. 2. 10. Belial, unthrifty persons, dissolute rake-hells: and what they should appoint them to say, that Naboth did blaspheme God, and the king, not once making doubt, but that such might quickly be provided, and would in that manner be directed, and so it fell out accordingly. And the high priests, and other adversaries of Christ knew well that so many lewd fellows conversing with them, false witnesses were not far to be sought, nor hard to be found, but would be there present, and made ready for their turn with few hours warning. First, all that live inordinately, and lead a wicked life, bear Reas. 1 justice a deadly grudge, for that it justly threateneth to cut them off for their due deserts: and so also have they a quarrel against righteous men, because they disallow their unrighteous dealing: and therefore when they pretend in show to testify the truth, and to speak their knowledge, they mean in deed to be revenged on their adversaries, and to speak against the truth which they certainly know. Secondly, such as maintain the foulest matter, are usually the dearest friends unto them, as being not only their fellows in the service of sin, but even their brethren the sons of Satan: beside, that the tongue of the one sort is set to sale for a price, and the hand of the other is ready to hire it with wages. Thirdly, they are destitute of the fear of God, they dread no danger, they conclude of impunity, or else they would not be so licentious in all the rest of their ways, and what will they not undertake then (when as it seemeth to them they may go through stitch with it in safety) to hurt their foes, to help their friends, and greatly to benefit themselves? Instruction for judges and all other governors to be very Use. circumspect in the choice of jurours, the admission of witnesses, and proceeding upon the accusations or depositions of dissolute persons, unless other circumstances do confirm their testimonies. And as little heed should be given of every man, to their private tales and reports, which way so ever they tend, whether to the extolling of the wicked, or depraving of the godly: what is to be thought of Belials son, but that as an obedient child, he will apply himself to Belials business? ¶ His mouth swalloweth up, etc. The greater delight any man Doct. 2 taketh in sinning, the more grievous a sinner he is. Notorious and heinous offenders are thereby described in the fourth chapter almost after the same manner as in this place, but somewhat more largely, and clearly: They cannot Prou. 4. 15. 16 sleep except they have done evil, and their sleep departeth, except they cause some to fall. For they eat the bread of wickedness, and drink the wine of violence. And Zophar foretelling the plagues and miseries that are ready to lay hands on a cruel man, and one that is ripe for destruction, saith, that wickedness was sweet in job. 20. 12 13 his mouth, and he hide it under his tongue, and favoured it, and would not forsake it▪ but kept it close in his mouth. He took it for a dainty morsel, and fed upon it, and relished it so well, that he was willing continually to be chewing of it. First, the more delight a man taketh in sin, with greater Reas. 1 fervency he loveth the same: and according to the love that he beareth thereunto, is his hatred and enmity against God, and his word. Secondly, his affection to wickedness convinceth him to be Ro. 8. 5. carnal and fleshly: for they that are after the flesh savour the things of the flesh. Yea such a one is not only fleshly, but flesh itself, in full proportion, which is odious and loathsome to the Lord. For though they that have the spirit do sometimes slip into sins, yet they hate them, and mourn for them, and rejoice not in them. Thirdly, his heart is the harder, and further from repentance, by how much his lust and desire is more satisfied in evil: it argueth that men are past feeling, and remorse, when they give themselves to work wickedness with greediness. See chapter. Ephes. 4. 19 10. 23. Verse. 29. But judgements are prepared for these scorners, and stripes for the back of fools. THe behaviour of these contemptuous persons was declared in the former sentence, and their recompense followeth in this: for all their cunning and scorning speeches, judgements, punishments, many, and of divers sorts: for the plural number noteth the multitude and variety of them: are prepared for scorners, not only appointed, but ready to be executed upon them, either by the magistrate, or else by the Lord himself, in this life, or in that which is to come, or in both. And stripes for the back of fools, sharp and severe plagues, resembled by the scourging of bondmen, are in a readiness both for the souls and bodies of these malicious and incorrigible fools, which shall not lightly be chastened, but grievously, and extremely tormented, to their destruction. For the Mat 25. 41. preparation doth argue some exquisite torture, as fire prepared Isay. 30. 33. for the devil and his Angels: and Tophet prepared of old for that cursed king of Assur, etc. ¶ Though sinful men deride the words of God, yet they cannot Doct. escape the execution of them. The less account they make of them, the more speedily, and fearfully they shallbe plagued for their contempt, as will better appear in the first chapter. AN EXPOSITION OF THE TWENTIETH CHAPTER OF THE PROVERBS. CHAPTER. XX. Verse 1. Wine is a mocker, and strong drink is raging, and whosoever is deceived thereby, shall not be wise. WIne needlessly, or immoderately taken, is a mocker, maketh him a mocker which intemperately abuseth it: & strong drink is raging, causeth them that are over-gone therewith, to brawl, contend, break forth into outrage, and go together by the ears. And whosoever is deceived by it, enticed by the colour, or taste of it, to exceed in it, by drinking too often, or too much, shall not be wise: either with divine wisdom, or human, but show himself a fool, and reap the fruit of his folly. ¶ They that give themselves to drunkenness, do cast themselves Doct. into many mischiefs. The woe; the sorrow, the murmuring, the redness of eyes, and other Prou. 23. 29. evils reckoned up, in the three and twentieth Chapter following, do manifest this, and our present Text, doth yield us arguments enough, and strong enough, for further proof of the same. As first, they are made mockers, they scurrilly in their cups Reasons. 1 fall to jesting at, and deriding of others, but in such absurd manner they do it, that they make themselves ridiculous, and a jesting stock to all. And in time, having hardened their hearts, through the custom of so foul a sin, they grow to be impious scorners of religion, and bitter despisers of Gods faithful servants: as David complained that the drunkards made Ps. 69. 12. Songs of him, and became malicious persecutors. And let it be considered whether any one kind of people be more impious & impudent blasphemers, and adversaries to all piety, than they whose greatest travels abroad, are to Taverns, and tippling-houses, and ordinary exercises at home, to drink healths, and show their manhood, nay worse than beast-hood, in subduing their fellows with force of the flagon, and offering sacrifice to Bacchus in the Cellar. secondly, they are made furious, and rageful, being inflamed with the liquor which boileth within them: and hence proceed those murmurings, those contentious, and those needless wounds, which are specified in the other chapter. Drunken quarrels are common almost at all drunken meetings, & the original of most frays, will be found to be among many carouses. They are made foolish, for as Hosea saith, wine, & new wine, do take away their heart, bereaving them of meet discretion, and Hos 4. 11. good desires, by means whereof, they show themselves to be both silly & sinful. Their brains are drowned, their wits are dulled, their understandings decayed, & their whole souls filled full of lusts, & lewd affections. And to proceed yet further, to other effects of their Foolishness, they bring diseases upon their bodies, they bring necessity upon their estates, they bring reproach upon their names, they bring confusion into their houses, they bring the curse of God upon themselves in every thing here, & stop up their own way from everlasting life hereafter. For Drunkards are in the number of those unrighteous, which 1. Cor. 6. 10. the Scripture saith, shall not inherit the kingdom of God. Instruction to be the more afraid of this sin, because it is so Use. pernicious, & to look narrowly to ourselves, that we be not surprised by it, because it is so deceitful: for to innumerable that be secure and careless thereof, it proveth a venomous serpent, as well for craft as cruelty. It came stealing upon Noah, (whom all the world could not seduce) and bitten him so, as that his wicked son I'm insulted over him, and his godly sons Shem and japhet, were sorry to see him in such a case. Wherefore our Saviour by way of a caveat, doth prescribe one preservative against it, and that is a provident care, & constant circumspection, that we fall not into it, saying, Take heed to yourselves, least at any time Luk. 21. 34. your hearts be oppressed with surfeiting and drunkenness. Which doth admonish us to be wary, what company we frequent, or else, we are altogether heedless of our own safety: for commonly the ambushes of this vice, whereby so many are circumvented, do lie in contagious company. Neither will it suffice thee to decline the society of them that are of bad note, but thou must be watchful also over thyself, and thy appetite, in feasting with men of better account: divers are wounded where they suspected no peril, and many overcharged with provocations and healths, where nothing in show, but sobriety is professed. As it is a shame for the one to make such undecent challenges, so it is neither disgrace to refuse them, nor discourtesy not to answer them. And Saint Paul doth add yet an other preservative to the former, and giveth direction how we may keep our bodies from this intemperancy, and that is, by storing ourselves with grace, which will surely defend the whole man. Be not drunken (saith he) with Eph. 5. 18. wine, wherein is excess, but be filled with the spirit, etc. Verse 2. The fear of the King is like the roaring of a Lion: he that provoketh him to anger, sinneth against his own soul. THe fear of the King,] his wrath, which striketh a terror into their hearts, with whom he showeth himself offended, is like the roaring of a Lion, very fearful & dangerous: he that provoketh him to anger, which incurreth his indignation by disobedience, or any ill demeanour, sinneth against his own soul: not only defileth his soul, with the transgression of God's holy Law, but putteth his life in great peril, and exposeth the same to the sentence of death. See chap. 16. 14. Verse 3. It is an honour for a man to cease from strife, but every fool will be meddling. IT is an honour for a man] it maketh for his praise, and procureth the tongues and hearts of men to give him a good testimony, to cease from strife, either not to enter into it at all, if upon good conditions, without wrong to justice, or righteous causes meet to be maintained, he may be freed from it, or else to break off, and put an end thereto, with as much celerity as may be convenient: but every fool will be meddling: such as are unwise on the other side, do love contentions, and delight to be stirring and striving upon every slight occasion. Thus standeth the opposition: It is a man's honour to cease from strife, and every wise man will endeavour to keep himself quiet: but is a man's reproach to be contentious, yet every fool will be meddling. ¶ It is a laudable virtue to be of a quiet disposition, & to avoid Doct. contentions. When God saith it is for a man's honour, we may well conclude, that he is truly honourable, in whom that grace is found: for the Lord giveth not his testimony as many men do, for fashion's sake, as a mere complement. Especially, when he doubleth the same, as he doth for this point: for these words here, that it is a man's honour to cease from strife, do nothing differ in sense from these elsewhere, that it is a man's glory to pass by an offence. Prou. 19 11. And if they be pronounced blessed by the Son of God, which are peacemakers, and compose controversies between others, Mat. 5. 9 than they are no less, which be peace-keepers, & as much as in them lieth, abandon all controversies themselves. First, there is a concurrence, and union of many excellent Reas. 1 virtues in those which delight to be peaceable: as wisdom, because it is the property of fools to be wrangling: & humility, Prou. 13. 10. because only by pride, man maketh contentious: & fortitude, because no man attaineth to this, but by conquest of himself, & he that Prou. 16. 32. subdueth his own mind, is better than he that winneth a City. Neither do men grow to be such, by a natural valour, humility, or wisdom, but spiritual & heavenly, as it is said concerning one of these, & to be understood of all, the wisdom that is from above, is peaceable, gentle, easy to be entreated, etc. Secondly, great and admirable is the benefit that proceedeth from Peace and Concord, and manifold mischiefs hereby prevented: The heart hath more rest, the State hath more safety, the credit is better preserved, then by brawls, and suits, and needless oppositions, which do interrupt all Godly and Christian meditations and exercises, and cause much uncharitable dealing, vexations, expenses, and infamy, in so much that he compareth the beginning of strife to a breach made in the Sea bank, where through the waters break, and drown up a whole Country. See Chap. 17. v. 14. and 13. v. 10. Doct. 2. Vers. 4. The slothful will not plough because of Winter, wherefore he shall beg in Summer and have nothing. THe slothful will not plough because of Winter,] Here is a description of a tender and fearful sluggard. In deed winter is cold, and the weather then sometimes biting, but yet it is a season meet for ploughing, which because the air is nipping and sharp, he letteth alone, by which manner of speech is meant, that a small matter will easily stay an idle person from following his calling, Wherefore he shall beg, shall be driven to seek relief at other men's hands, in Summer, in harvest when his neighbours that took pains in due time, are reaping of their commodities, and enjoy plenty, which will be the greater eyesore and harts-griefe unto him, because it is in the nature of sluggards to be envious, and have nothing: he showeth the cause of his begging, namely penury and need, when all his substance is consumed: and sometimes it falleth out also by God's righteous providence, to be the success of his begging, that no man shall be moved with compassion towards him, to minister any, or at least sufficient food or apparel unto him. ¶ Light occasions will hinder careless men from the doing of Doct. 1 necessary duties. It was said in the former Chapter vers. 24. that it was more than the slothful was willing to do, to pluck his hand out of his bosom, and put it to his mouth again. ¶ Wherefore he shall beg, etc. He that will take his ease when Doct. 2 he ought not, shall feel misery when he would not. Vers. 5. The counsel in the heart of a man is like deep waters, but a man of understanding will draw it out. THe counsel in the heart of a man,] the secret intent of his mind and purpose of his heart, which is like deep Waters, is by some divers times so cunningly hidden, & closely concealed in the secret corners and bottom of the soul, that it is a hard matter to sound or perceive the same. But a man of understanding will draw it out, he that is endued with wisdom and discretion, will discover and apprehend what practices are in hand, and what matters are like to be attempted. So it cometh to pass often, but not always, nor necessarily, because good men are not seldom circumvented by the wiles and crafty devices of the wicked. ¶ Malicious men have further reaches and plots in their heads Doct. 1 then the world knoweth of. Be a valiant Son in law, saith Saul to David, and fight the lords battles, and I will give thee my Daughter to Wife: but Saul thought, saith the Text, my hand shall not be upon him, but the 1. Sam. 18. vers. 17. 25. hands of the Philistines shall be upon him. And again, I desire no dowry for my Daughter, saith he, but an hundredth foreskins of the Philistines to be avenged on the kings enemies: but what moved him to offer such great kindness unto David? Why, Saul thought saith the holy Ghost, to make David fall into the hands of the Philistines. When Abshalom had a mind to raise a rebellion at Hebron, and to conspire against the State and life of the King his own Father, what pretence had he of going thither, and drawing company unto him? He had forsooth, a vow to be performed 2. Sam. 15. v. 7. at Hebron, and that with as much devotion, and great solemnity as might be. When Herode had a full resolution to go to Bethlehem, that he might murder jesus Christ, he desireth to be informed of the wisemen where he might be sure to Math. 2. vers. 8. find him, to the end that he might repair to the place, and worship him. First, corrupt nature hath poisoned the hearts of all men unregenerate Reas. 1 with guile and subtlety in such sort as that the Prophet maketh a grievous complaint thereof, saying, The heart is deceitful jer. 17. vers. 9 and wicked above all things, who can know it? Neither are Gods own people, no not the best of them free from that venom of hidden craft lurking secretly in their souls, whereby themselves are many times beguiled. Did David once dream, or had the least doubt that he should be so far carried away with wanton looks, and wicked lusts, as thereby to fall into so foul adultery, and murder? And would Peter believe, though Christ did speak it, that there would be found such cowardice in him, that he should forsake and forswear his own Master, whom he bragged so much that he would stand to so manfully, and die with? Secondly, malice doth always bear craft and falsehood with it, making semblance of one thing, and minding an other, never having keener purposes with edges of sword, then when they give sweetest speeches with smoothness of oil. joab would embrace Abner, and Amasa, when he intended to slay them, and judas would needs kiss our Saviour Christ, when his purpose was to betray him. Thirdly, Satan doth inspire, and learn them his skill of deceit, because they are in hand with his work of mischief. By the same means whereby he proceedeth and seemeth to prosper in his own hellish attempts, he informeth them to manage theirs. Instruction to shake off this sin of guile and dissimulation, Use. and let our hearts be apert and single, though not indiscreet, and too simple. For two extremities are with great heedfulness to be avoided, that we neither be deceivers, nor negligently suffer ourselves to be deceived: that we be not like green quagmires to entice others into our danger, nor like silly Birds for a bait to cast ourselves into other men's nets. It is not always safe to wade in still waters which run softly, because they often prove very deep, neither is it wisdom to trust to fair shows of faithfulness, because they are found divers times to be deceitful. It was a barbarous treachery of Ishmael the Son of Nethaniah so fraudulently to surprise and massacre that charitable Gedaliah and his company, who little suspected any peril from him: and jer. 41. v. 1. 2. it was too much security of Gedaliah not to mistrust Ishmael, especially being forewarned by johanan of the practice in hand, and the purpose of his coming. But a man of understanding, etc. There be none so crafty, but Doct. 2 others may be as wise to sift them. Fishes by long lines or nets are drawn from the bottom of Rivers: and Mariners with their plummets use to sound the depth of the Sea itself, and no man's heart is utterly bottomless, though it be far and hard to pierce to the bottom thereof. They that preached Christ of envy, would not tell the people Phil. 1. vers. 15. what was the motive of their preaching, and yet Paul was able to discover it. And they that heard Ezechiel so negligently without conscience of obeying, professed not their worldly affections, Ezech. 33. v. 31. that their hearts went after their covetousness; (for they came to him, as people used to come, they sat before him, they heard his words, and praised his sermons) yet Ezechiel could convince them of hypocrisy. First, the Lord himself knoweth all their intents, thoughts, Reas. 1 and imaginations, and who shall enjoin him to keep their counsels, and not disclose them? Secondly, he hath variety of means whereby he doth impart to his people the plots and practices of impostors, directing them sometimes by ordinary rules to detect them, as by parling with them, and propounding questions unto them, and seriously judging of their speeches and answers: and so by observation of their gestures, of their countenance, etc. which now and then bewray the mischief which they conceive in their minds. And sometimes by extraordinary revelation, as jeremy confesseth, saying, The Lord hath taught me, and I know it, even than thou showedst me their practices. But I was like a Lamb, or Bullock jer. 11. v. 18. 19 that was brought to the slaughter, and I knew not that they had devised thus against me, saying, let us destroy the tree with the fruit thereof, and cut him out of the Land of the living, that his name may be no more in memory. As craftily as jeroboam had contrived the matter, to send his wise disguised to Abijah the Prophet, yet Abijah informed by the Lord knew who she was, and why she came, before she set a foot within his door. In like manner was Gehesi found out by Elishah, and Ananias 1. King. 14. v. 6 with Sapphyra by Peter, and others by other of his servants. Instruction to embrace this wisdom and understanding which Use. 1 will deserye the trains of our adversaries, and prevent their fetches, that they cannot prevail against us. It went to the heart of Saul to be so often defeated of his purposes against David, that he could never succeed to make a dispatch of him: and what was the let and impediment? The watchful eye, and mighty hand of God, which was always his shield, and present refuge, but means there were beside, which Saul in discontentment declareth in the worst manner, saying, He is subtle and 1. Sam. 23. v. 22. crafty: and David in thankfulness acknowledgeth in the best, saying, By thy Commandments thou hast made me wiser than Psal. 119. v. 98. mine enemies. Terror for them that harbour evil thoughts and affections in their hearts, for they are always in danger to be dismasked and laid open to infamy and shame, for their falsehood and lewdness: no art can preserve them from reproach and contempt, they dance in a net when they seem to deal most closely. And if a wise man can espy a dissembler now in this world, when the one hath so many coverings to hide him, and the other so great dimness of sight to hinder him, shall not all guileful persons much more be sound out, and exposed to confusion in the world to come, and at the day of the Lord, when all their cogitations and courses shall be stripped naked, and all eyes most clearly behold them? when the judge of the quick and the dead shall indict and arraign them, before that great and general assembly both of Men and Angels, and bring all their ways to light and judgement? Vers. 6. Many men will boast every one of his goodness, but who shall find a faithful man? MAny men,] Proud and vainglorious persons which are many, Will boast every one of his goodness, will publish and set abroad the commendable qualities which they take to be in themselves, and the kindness and benefits which they perform to others: but who can find a faithful man? The interrogation doth import an impossibility, that faithful men are not only rare, but none at all: yet his meaning is not absolutely that there are none faithful for that would contradict other Scriptures, which have testified of the uprightness of sundry good men by name, and described the integrity of others which are not particularly mentioned) but that among these bragger's, which are so forward to magnify themselves, and celebrate their own praises, there is not one faithful man to be found, which doth good with a good conscience, in singleness of heart towards God, and love and compassion to his brethren. ¶ The best works of unfaithful men be of no value with God. Doct. They are highly conceited of that which they do, whereas he little passeth for that, but rather observeth what once they are. Men never gather Grapes of Thorns, nor Figs of Thistles. A Math. 7. 16. 18. good Tree cannot bring forth evil fruit, neither can an evil Tree bring forth good fruit. The Pharisees were known both in jerusalem, and through out all the land, to give much alms to the poor, to fast, to pray, to do divers things which the world admired, and for the same had them in great estimation, and yet because the men were nought, and their hearts were nought, all those glorious painted works were sinful and loathsome. Our Saviour telleth us of many that will seek acquaintance of him, for prophesying in his name, and casting out of Devils by his name, and doing many great works in his name: and yet he will profess that he never knew them, but bid them departed from him, Math. 7. v. 22. as being workers of iniquity. First, whatsoever proceedeth from an unregenerate and fleshly Reas. 1 man, must needs be corrupt as a work of the flesh, and consequently unsavoury and sinful. Secondly, all the works of the wicked do want good seasoning by faith, and Christian love, without which every thing is distasteful to God how delectable soever it seemeth to men. Thirdly, the hearts of hypocrites and graceless men, by occasion of any good which they perform, are much puffed up with pride, and so made the worse by good actions, as here appeareth by the boasts which they make of their goodness: and by Luk. 18. v. 11. 12 the example of the Pharise glorying how just he was, how much he gave, how often he fasted, and what duties he discharged: whereas every good service uprightly performed by the Godly, will cause them the more to see their unworthiness, and to be humbled. When David and his subjects had liberally contributed towards the building, and beautifying of the Temple, he breaketh out into the praises of the Lord, and debasement of himself, and his, saying, Who am I, and what is my people that 1. Chro. 29. v. 14. we should be able to offer willingly after this sort? for all things come of thee, and of thine own hand have we given them. When Isaiah had used his lips and his tongue, as faithfully as he could in the ministry of God, and for the benefit of the Church, yet at the sight of God's glory, and his own vileness he crieth out, Woe Jsa. 6. vers. 5. is me, for I am undone, because I am a man of polluted lips. Instruction to take heed to thyself in all thy ways, that Use. thy integrity rather commend thy actions to God's eyes, then that thy tongue should extol them to men's ears: and let thy good works be always well done, issuing from a sincere affection, and an heart purged by faith, that the streams may be more clear and acceptable, for the purity of the fountain. He that indeed is faithful, and out of his faithfulness doth apply himself to be fruitful, shall not need Pharisaically to publish his virtues to all the town: for jesus Christ in due time will proclaim the same to all the world: and in the mean time cause their goodness so to be regarded of them that be good, that the less praise they seek, the more they shall find, and that reverence which they neither aimed at, nor looked for, shall without their suing or seeking be offered unto them. He that is sound in his soul, and upright in his dealing cannot be without honour, whosoever he be that depraveth him: and every one that is hollow hearted and wicked, shall bear the shame of his iniquity, what pretences soever he maketh of mercy, justice, and piety, and how many soever applaud him: whomsoever the Lord seethe to be nought, he reputeth for nought, and will show to be nought, and after a season bring him to nought. Vers. 7. He which walketh in his uprightness is just: and blessed shall his children be after him. HE which walketh in his uprightness,] that without dissimulation, constantly endeavoureth to obey the will of God, labouring to know all that the Lord requireth at his hand, and as much as he can perform, all that he knoweth, and that with desire to glorify him, and likewise with hope to be rewarded himself, is just, perfectly righteous by the merits of Christ without him, and righteous by the work of God's holy spirit within him: And blessed shall his children be after him. It shall both go well with himself while he liveth, (for so much is intended in this sentence, though not expressly mentioned) and with his posterity also who shall succeed him. So doth he usually bless his servants, but not at all times, some being otherwise recompensed, and not in this manner: for many Godly men have no children at all, and others leave such behind them, as prove unhappy and graceless. ¶ Whosoever is sincere and honest, the same man is also righteous. Doct. 1 He that exerciseth the behaviour of justice shall enjoy both the comfort and credit of being just, notwithstanding he be not free from faults and infirmities. St. john undertaketh to make this good, and layeth it down as an infallible verity, saying, Little children, let no man deceive you, he that doth righteousness 1. Joh. 3. vers. 7. is righteous. Likewise David in the Psalms, according as Solomon doth here, maketh the just and faithful to be all one in that his consolatory acclamation: Be glad ye righteous, and Psal. 32. v. 11. rejoice in the Lord, be joyful all ye that are upright in heart. But what can be clearer than Gods own testimony for job, and that to the Devil, his most mortal adversary? Hast thou not considered job. 1. vers. 8. my servant job, how none is like him in the earth? An upright and just man one that feareth God and escheweth evil. First, there is never uprightness of heart and behaviour, but Reas. 1 where sins are pardoned, and who will take upon him to charge that man with unrighteousness, how great an offender soever he hath formerly been, whose iniquities the Lord hath remitted? Secondly, as he is fully righteous which hath fullness of grace, so is every one more or less righteous according to the degrees of his grace, so as the smallest measure thereof doth denominate, and honour every one with the title of a just man, if it properly proceed from the holy Ghost, and be in truth the fruit of the spirit. Thirdly, were it not that all the Godly were verily righteous, they could have no place in the mystical body of jesus Christ: for what correspondency would there be between the head which is absolutely just, and the rest of the members utterly unjust. Neither would there be any meet proportion, but a direct opposition between member and member, between those which are wholly holy above in the heavens, and such as are merely unholy beneath in the earth. These parts would no better accord together, than those of the Image which Nabuchadnezzar beheld in his dream, whose head was of fine gold, his Dan. 2. vers. 32. breast and his arms of silver, his belly and thighs of brass, his legs of iron, and his feet part of iron, and part of clay. Fourthly, no happiness belongeth to any saving to the just, it is their portion peculiarly reserved for them, and then consequently it followeth that every true hearted man, of virtuous behaviour is undoubtedly righteous: for blessed are they that are Psal. 119. v. 1. 2. upright in their way, and walk in the law of the Lord. Blessed are they that keep his testimonies, and seek him with their whole heart. Consolation for poor Christians much clogged and yoked Use. with corruptions and infirmities, whose desires of well-doing are resisted by Satan, and sinful nature, that though their enemies hinder them from the performance of many righteous works, yet they cannot disable them from being righteous people: they shall never be able to stay God's hand from giving them grace to make them just, nor to stop his mouth from yielding his testimony, and acknowledging them to be just. Their faults are to be rebuked and repent for, as being breaches of God's law, and hurtful to their own souls, and sometimes scandalous to others, but yet they make not a nullity of their faithfulness, neither doth the Lord disclaim them for the same. David had his slips and frailties, and failed of duty in divers matters, as in his passionate heat purposing and swearing to destroy Nabals whole family: in passing such a rash sentence against Mephibosheth, to pass away all his maintenance from him: in being too too indulgent to his ungracious Sons, Ammon, Abshalom, and Adonijah, and yet the Lord passeth by all these, and others of the like nature, and saith, David did that 1. King. 15. v. 5. which was right in the sight of the Lord, and turned from nothing that he commanded him, all the days of his life, save only in the matter of Vrijah the Hittite. Let the Devil than rage, and wicked men rail, and charge thee with hypocrisy, arrogancy, presumptuousness, disloyalty, heresy, lolardie, or with whatsoever else an hellish brain may invent, or a virulent mouth can vomit out, yet thy heart and ways deposing for thine integrity, that thou servest God as well as thou canst, and desirest to do it far better if thou couldst, be not dishartened at all their slanderous calumniations. Reproof of them that are only sayers in cases of Christianity, Use. having their mouths full of religion, and their hearts altogether empty, which discourse of things to be done, and practise nothing, like negligent travailours, that spend the morning in their beds, and the afternoon in the Alehouse, and talk of their journey, and which way it lieth, but set not one foot forwards therein. And how much better than these are those, who do many things which they ought, but nothing as they should: for they only seek their own vainglory, or commodity in seeming to labour for God's glory, and praise, and so dedicate his services to pride, lust, and worldliness? Neither may unstable persons be spared here from a just rebuke, such having entered into a good way of piety and religion, do either revolt, and give up all the exercise and profession thereof, which is a most fearful and dangerous estate, or else retain the same uncertainly by fits and starts without any constancy therein. Do they dream that Godliness is like an alley in a garden, or a gallery in an house, to walk forwards, and to return back in for pleasure, and not a voyage for travail, to be proceeded in, till they come to heaven? If they will serve God but at sometimes, they must be reputed righteous but at sometimes, and he that remaineth not always righteous, hath never yet attained to be righteous at all. ¶ Blessed shall his children, etc. Faithful parents have no cause Doct. 2 to dread the estate of their children after their decease. Themselves are righteous, as here the wisdom of God doth directly pronounce them: and the generation of the righteous shall Psal. 112. vers. 2. be blessed, as besides this present Text, divers other places of Scriptures do evidently testify. If the Lord reckon them for theirs, as he will if they be his, he will also for their sakes, through Christ, and in his own love provide sufficiently for them: If otherwise (especially if they are nothing guilty of their sins, by misgovernment, or neglect of prayers for them) what have they to do to enter into God's judgements, and to disquiet their hearts about the punishments, which he hath hereafter to inflict upon his rebellious enemies, and the adversaries of his people? See Chap. 13. 22. Vers. 8. A King that sitteth on the Throne of judgement chaseth away every one that is evil. A King,] The supreme Magistrate principally; and others also of great authority, sitting upon the Throne of justice, executing his office faithfully, chaseth away every evil one, affrighteth lewd malefactors, and either cutteth them off, or otherwise punisheth them, or they amend their ways, or fly out of his jurisdiction, or at the least from his presence, with his eyes, by looking into causes, and taking knowledge of offences, whether it be by sight or hearing, and therewith also he daunteth the wicked that appear before him, his looks and countenance being terrible unto them. ¶ A vigilant ruler is a restraint and terror to vicious persons. Doct. It doth evidently appear by all circumstances touching jobs life that he was not a man given to be so stern and austere, but that honest men might find good contentment in his company, (for the ear that heard him speak, did bless him, and the eye that saw him, gave witness to him: he delivered the poor that cried, and the fatherless, and him that had none to help him: the blessing of such as were ready to perish came upon him, and he caused the widows heart to rejoice: he was the eyes to the blind, and the job. 29. v. 11. 12. feet to the lame, and a Father to the poor) yet disordered young men durst not endure the sight of him, they hid themselves from his presence. And such was the severity of his government against Vers. 8. vagabonds and vile persons, that they were compelled to flee into the dark, desolate, and waste wilderness. They were chased job. 30. v. 3. 5. 6. forth from among men, they shouted at them as at a Thief. Therefore they dwelled in the cliffs of Rivers, in the holes of the earth and Rocks. Neither was this his sharp proceeding only against those that were young and wanted wisdom, or such as were beggarly, and wanted power, but he broke the jaws of the unrighteous Chap. 29. 17. of what estate soever, and plucked the pray out off his teeth. First, he is armed with God's authority, whose substitute he Reas. 1 is, and by him established in his place, and therefore the Majesty of his glory shineth forth in the execution of justice. Secondly, the Lord hath set him up, and put the sword into his hand, for the punishment of evil doers, and the praise of them 1. Pet. 2. v. 14. that do well: he is the Minister of God to take vengeance on them Rom. 13. vers. 5. that do evil. Thirdly, a guilty heart maketh men timorous, and ready always to tremble, but especially before him who is to sift them, and to call them to account for their misse-behaviour. Instruction to subjects and inferiors that if they would stand Use. before their Governors, and neither be driven to run away from, or be punished by them, let them stand against their own corruptions, that they stain not their lives with lewd conversation: so shall they find the Magistracy comfortable unto them, and not terrible: like mild showers of rain to refresh them, and not tempestuous storms to affright them: as a shield for their defence and safety, and not a sword for their ruin and destruction. And in the next place, let Commanders, and men of Authority be exhorted to watch over those which are committed unto them personally, and with their own eyes, as much as they may, for the suppression of vice, and advancement of virtue, and not leave all things to under Officers, which underhand, many times, deal very corruptly. And this the Lord expecteth at their hands, that as himself is unpartial, and respecteth no man's person in his judgements, but every man speedeth according to the equity of his cause, and not the quality of his estate, such should they be, and deal in theirs, defending the innocency of the meanest, and doing them right, and censuring the wickedness of the mightiest, and making them taste of justice, which is indeed, to chase away all the evil with their eyes. Reproof of many in high places, that eye the best and most harmless people in malice to pick quarrels, and seek advantages against them, and set their eyes upon the worst, and most dissolute persons in way of liking to give countenance unto them. This is commonly to be seen, and greatly to be lamented in many great families, and places of justice, aswell in this Nation, as in most Kingdoms, and Provinces through all the world. They which should drive away all thievish, drunken, blasphemous, contemptuous, and quarrelous persons out of the Country, do suffer them to roost, and make their nests in their own houses, and feed divers of them at their own tables, and (because they can game, play, jest, and make sports) use them as their familiar companions. And hence it is that such flocks, and flights, and swarms of malefactors do daily breed, and pester so many Towns, and Cities, and parts of this Kingdom. And add hereunto, that sometimes Magistrates ears enchanted with flattery, or fear of others greater than themselves, persuade the eye either to wink, or else to look on the other side: or the eyes are so dazzled with the glittering gloss, and brightness of golden bribes, that they cannot apprehend the foulest matters, which all the Country evidently behold and cry out upon. Verse 9 Who can say, I have cleansed my heart, I am pure from sin? WHo can say,] Who can truly and with good warrant affirm, I have cleansed my heart, I have utterly, and for ever freed myself from all unlawful desires, delights, purposes, cogitations and motions. He beginneth at the heart, because it is the Fountain, or at least the Cistern from whence corruption floweth; which yet must be understood of his own natural power, and not of grace: and of perfection, and not of sincerity: for the Prophet doth truly profess that he had cleansed his heart, though in his temptation it seemed to be in vain, Psa. 73. 13. which he did by the spirit of God, and in part, and by degrees, I am clean from sin; my nature soul and ways are all pure, nothing can be laid to my charge, for unlawful thoughts, unrighteous actions, unfruitful speeches, good duties at any time omitted, or sinful works ever committed: meaning by that interrogation, that no man hath power so to walk, nor any reason so to boast. Notwithstanding, this is nothing against that saying of S. Paul: Who shall lay any thing to the charge of Gods Rom. 8. 33. chosen? It is God that justifieth. For he there speaketh of that innocency that the godly attain unto by remission of their sins in God's presence, who having received satisfaction for them, from Christ, imputed them to him, and fully acquitteth them: and Solomon here speaketh of another matter, that no man is thoroughly purged from original corruption, and the impure humours that issue out of it. Neither let any man object that of S. john, Whosoever is borne of God sinneth not: for he speaketh not 1. Joh. 3. 9 in that place of the practice, but the dominion of sin, that a regenerate man yieldeth not obedience unto it, as a slave to his Master, but is taken captive, or receiveth a wound, as a Soldier from his enemy. ¶ The best shall have corruptions and sins cleaving to them, Doct. so long as they live. As every son of Adam, saving Christ our Saviour, is, or hath been defiled by generation and conception, so none of them can wash any part of their filthiness without his help, neither may any look for an absolute purity in earth by his assistance: for that, in his holy wisdom, he reserved as a prerogative, proper unto his own person, not admitting of any copartner therein. Here upon certainty of his ground, he proposeth the point by way of demand, making a challenge to all the world, knowing that no man could ever step forth, and justly say; I am entirely innocent, I was never culpable: or at this time, I am as good as I ought to be, and as God's law requireth. And in Ecclesiastes upon like assurance, he affirmeth the same, with an asseveration, saying, Surely there is no man just in the Eccl. 7. 20. earth, that doth good, and sinneth not. And S. james coming behind jam. 3, 2, very few in sanctification, and holiness of life, doth yet profess this against himself, as well as others, In many things we sin all: as if he should have said, we children of men, we elect, we Christians, we Disciples of Christ, we Apostles, we that are counted chief among the Apostles, we all, and every one of us, in divers things do fail of our duties. First that conflict which is between the flesh and the spirit, Reas. 1 the one resisting the other in the most righteous, and best graced of all God's people, is an undeniable argument hereof. We read Gal. 5. 17. of none that hath more prevailed against the flesh by mortification, or showed forth better fruits of the spirit by vivification then Paul, and yet he complaineth, that When he would do good, Rom. 7. 19 21. evil was present with him: that he did not the good which he would, but the evil which he would not, that did he. Secondly, our Saviour directeth so many as may call God their heavenly Father, daily to pray: Forgive us our debts: and the blessedness of Abraham and David, and all that ever Christ Rom. 4. 6. hath redeemed with his blood, consisteth in the remission of sins, which maketh it apparent that every child of God is daily attainted with the guiltiness of sin. Thirdly, how cometh it to pass, that all men are obnoxious to so many chastisements and afflictions, and subject to death, and mortality, but that they have their faults? If there were perfect innocency in them, no strokes of corrections could light upon them: for it would not stand with the justice of the Lord, to scourge such as are free from offending. And the soul could have no passage out of the body, to part company one from the other, but by occasion of the corruptions that are in them both. Confutation of the Papists, which ascribing to the death of Use. 1 Christ, the beginning of justification, do impute the perfection of it to their own worthiness by infused grace, whereby they think themselves able to fulfil the law of God: and more than that to add an overplus by works of supererogation, which may go for payment of their fellows debts: and so they do not only deliver themselves from damnation, but are become petty saviours, or pieces of saviours to others. Which are to be pitied for their ignorance, and rated for their presumption, taking upon them to be Christ his fellows, not knowing that God's law requireth an exact obedience, with fullness of love perpetually, beyond all that any mere man since Adam's fall, could possibly perform. And it serveth also to overthrow the heretical opinions, and to pull down the proud conceits of the Catharists or Puritans, which brag of such a perfection of purity already attained unto, as that they need no further to be purged from corruptions. Instruction for every man to look warily to himself, that he be not circumvented by Satan, since such a treacherous foe, as sin is, doth lie continually in wait, as near him as may be; even in his own breast, to betray his soul into his hands. And seeing all have their faults, and are unable to stand before the judgement seat of God in their own righteousness, therefore none should be over rigorous in censuring of others, and passing too heavy a sentence of condemnation against their poor and weak brethren for their infirmities. Verse 10. divers Weights, and divers measures, even both these are abomination to the Lord. divers Weights,] one heavier, another lighter, and divers measures, one greater, another less, to buy with the greater weight, and greater measure, and to sell by the less or lighter, or with a just weight and measure to sell to the wiser sort, and with the unjust to the simpler, whom they may easily deceive, both these, and all such kind of crafty and covetous dealing, are abomination to the Lord, such abominable iniquity as the Lord will surely and sharply revenge, and punish. See cap. 11. ver. 1. Verse 11. Even a child will make known by his conversation, whether he be pure, and whether his work be right. NEither young, nor old can so lie hid, but that they will by one means or other, at one time or other, bewray what manner of persons they are, and what manner of deeds they do. If any may be unknown, and not made manifest in both those respects, surely those of younger years are most likely to be they, who are not tried in such dealings, nor in so many matters as men of riper age, and yet here it is taught, that even a child, a youngling, being yet tender, and not grown to man's estate, will make himself known by his conversation, by his behaviour, by his gestures, by his speech, by the course of his practices, whether he be pure, whether there be uprightness, and plain meaning in him, without dissimulation, or gross and professed lewdness, and whether his work be right, whether that which he presently doth, be with an honest mind performed, and whether he be like to take a good course in the rest of his life to come. For even young Plants declare by their growing and budding, what trees they will prove to be, and what fruit they will bear hereafter; so little ones often show betimes, what expectation is to be had of them: they minister matter of hope, or fear to them that converse with them, and desire to see grace and piety in them. This is a duty laid upon every child, so soon as he is of any discretion, and capable of instruction, that he should enter forthwith into the good way, and walk constantly therein, howbeit we confess that many fail therein, either through want of good education, and bringing up, or yielding afterwards to the lusts of youth, decline and fall away from this towardliness, which at the first appeared in them. ¶ It concerneth the young as well as the old, to be religious, Doct. and to live virtuously. Pertinent to this purpose is the exhortation of the Prophet, Psal. 148. v. 12. calling upon young men and maidens, also old men and children, that they should praise the name of the Lord. And so is that question and answer, which is made for their direction, in another Psalm, after this manner: Wherewith shall a young man redress Psal. 119. 9 his ways? In taking heed thereto, according to thy word. First, being godly they are sure, as well as the ancient, to be Reas. 1 rewarded with salvation in the life to come, and honoured with praise and good estimation in this life. Otherwise the holy Ghost would never have given them so good encouragement as he doth by preferring a poor, and wise child before an old and foolish King: beside the notable example of joseph, David, Samuel, Eccles. 4. 13. josiah, john Baptist, and others, as Timothy by name, whom the Apostle adviseth by that means to preserve his reputation, saying, Let no man despise thy youth, and be unto them that believe an example, in word, in conversation, in love, in spirit, in faith, and in 1. Tim. 4. 12. pureness. Secondly, the remembrance of that goodness which is exercised in youth, will be a singular comfort in old age, and sustain the heart against the manifold infirmities and tediousness thereof. Thirdly, on the other side, they which live viciously when they are young, shall most certainly be plagued, when, or before they come to be old, if the curse cut them not off, or weed them not out (like hurtful briars, or nettles) sooner. And many, yea most of them, though they live to be old, yet outlive not their sinfulness, with which they infected themselves whiles yet they were young; that will continue in them, and go to the grave with them, as Zophar truly testified: His bones are full of the sin of his youth, and it shall lie down with him in the dust: Neither job 20. 11. will it be buried and consumed there, but accompany the soul also to hell, and accuse it before God's judgement seat, and there cause them to be condemned and destroyed for ever. Instruction to domestical Governors, Ministers and Schoolmasters, Use. 1 that they give wholesome precepts to boys and girls committed to their charge, and restrain them from lose and dissolute behaviour, in hope of prosperous success, whereby they may become both fruitful trees in the Church of God, and happy inheritors of eternal salvation. It was pains well bestowed by the Mother and Grandmother of Timothy, to season him so timely with the word of the Lord, that by their industry he knew the holy Scriptures of a child, and therefore did so much good to many, and most to himself when he was a man. And if it lie upon parents so carefully to educate their children, and Governors must look so narrowly to the ways of their youth, how much more ought they of the elder sort, having misspent many years in the service of sin, and are not yet reclaimed from their wicked ways, to bestir themselves for reformation afore it be too late. Their danger should terrify their hearts, and drive them to take a better course, lest they perish ere they have well thought that they are in peril: and their sottishness should make them ashamed of their sluggishness, which have suffered boys, and wenches, and children to go before them in wisdom and honesty: and withal there is cause that hope should help them forwards in godly endeavours: for if grace be given to them that are so young, and of less capacity, (beside the manifold vanities that youth and childhood are subject unto) to purify their hearts and rectify their works, it will not be denied to them, who are more apprehensive of understanding, and may be better able to govern their affections, and order their ways, if they faithfully seek it. Confutation of that pernicious error, which too many, both men and women illude themselves with, that youth yieldeth a privilege to them that are young, to be impious, proud, riotous, and wanton with impunity. It is thought that they be foolish, and mopish, and have degenerated from their age, which will give themselves to the service of any but of sin and lust, till they be passed that age. Why then did not the youthful Sodomites plead their privilege, and preserve themselves from destruction when the rest perished? They were taken with the manner aswell as others: there was notice taken of them as well as of others, for the text saith, that the men of Sodom compassed Gen. 19 4. Lot's house round about, from the young even to the old, all the people from all quarters. And they were burnt up with fire and brimstone, and destroyed aswell as others. And how came it to pass that the children sped so ill which mocked Elisha, saying, Ascend thou bald-head, ascend thou bald-head? Why did he curse them in the name of the Lord, if children might safely say, and do whatsoever them listed? Did not the slaughter of two and forty of them made by two bears, openly declare the wrath and indignation of the Lord against them? But for all this, so they will think still, and so they will live still, and therefore such we must leave to themselves, and let them take as they shall find one day, only we may tell them what the Scripture saith unto them in this case: Rejoice o young man in thy youth, and let Eccles. 11. v. 9 thine heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes; but know for all these things God will bring thee to judgement. Vers. 12. The Lord hath made both these, even the ear which heareth, and the eye which seethe. HIs meaning is, that the Lord hath form the whole man, all the parts of his body, though he nameth only these two, as the seats and instruments of those noble senses of hearing, and seeing, which are mentioned with them, and these, together with all the rest, he enableth and quickeneth to do their office. ¶ Our members and senses are the workmanship and gift of Doct. God. No art can make them, nor all the power of all creatures, if they should unite their strength together, were sufficient to fashion so much as a Finger, or Toe, or any other limb, and put feeling into it. The honour hereof the Lord doth challenge to himself in that speech of his to Moses: Who hath given the Exod. 4. ver. 11. mouth to man? or who hath made the dumb, or the deaf, or him that seethe, or the blind? Have not I the Lord? First, it is not in the power of creatures to do smaller matters Reas. 1 then to make eyes, and ears, they cannot make hairs, nay they cannot give colour to their hairs which are made to their hands, and grow upon their heads: that which is black they Matth. 5. v. 36. cannot change into white, and that which is white they cannot turn into black: now he that is not able to do the less, will less be able to do the greater. Secondly, if any part of man, or of other living creatures, or of plants, or of any natural body, or substance might be made without Gods own hand, he should cease to be an absolute creator, and creatures that could do these feats would become demy-creatours. Instruction to depend upon him for the preservation of our Use. senses, and members, who is the sole and only maker of them, and therefore also let them be continually employed in his services. We can no otherwise deal so safely for ourselves, nor so thankfully with him, as to consecrate his own workmanship to his own glory. It were an unworthy part of us, and might worthily bereave us of the use of our life or dearest members, to bestow his gifts of this nature, or value in contempt, or neglect of him, upon his greatest enemies, sinfulness, and Satan. But may it not be done so closely, and with such secrecy, as he shall never know of it to take offence at it? Is it not possible to delight ourselves with our unlawful actions, and serve our own turns by abusing of our tongues, and yet all be hidden from God? Understand ye unwise among the people: and ye stoles when Psal. 94. v. 8. 9 will ye be wise? he that planted the ear, shall he not hear? or he that form the eye, shall he not see? But that we may enjoy the right use of our senses ourselves, and not have them infectious and noisome to our souls, and may also render to him due praise for them, actually by them, it shall be needful to have recourse to him, and seek his help, that as they were created by his hand, and are depraved by our corruptions, so he would again repair the same, and sanctify them to spiritual services. For otherwise a man quick sighted in earthly things, may be stark blind in heavenly, and he that hath a ready ear to listen unto men's speeches, may be utterly deaf at the Counsels of God. And that caused Moses to obraide the carnal Israelites in the wilderness with such a palpable senselessness, saying unto them: Ye have seen all that the Lord did before your eyes, Deut. 29. v. 2. 3. 4 in the land of Egypt, unto Pharaoh, and unto all his servants, and unto all his land: the great temptations which thine eyes have seen, those great miracles, and wonders, yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Consolation for them that profitably exercise their souls and senses in obeying of God's holy will, and doing good to his people, he hath more interest in their members by right of creation, especially being also incorporated into the body of Christ, than they can have by virtue of possession, and therefore he will look always better unto them for protection and defence, than they at any time can do, and therefore not only their bones are kept by him, that not one of them shall be broken for their heart, but likewise the hairs of their head are numbered, that none of them shall miscarry. Keeping themselves therefore in his favour, they may boldly expect safety, or though sometimes they be sick, sore, lame, wounded, maimed, deprived of sight, decayed in their hearing, or subject to other like impediments, yet such is the tender care of their heavenly Father towards them, that he will be more provident for their recurring, than any parent: and such is his skill and power, that he is more able to repair, and heal them, than any, or all the chirurgeons, and Physicians through the whole world. If the maladies therefore of any good man do prove sometimes incurable, and cannot be helped, it proceedeth not from the defect of his love, as though he neglected to do them good: nor from any want of ability in him, as though it were beyond his power to recure them: (for it is always easy with him to recure that which himself did make) but from his holy wisdom knowing the continuance of bodily infirmities to be healthful for their souls, till that perfect restitution, and reparation be made of life, limbs, and senses at the glorious Resurrection. Confutation of those that ascribe all the members of the body, with the powers and faculties of the soul to nature, generation, conception, and second causes, and look not to God who is the Lord of nature, and the causer of all mediate and subordinate causes. The Prophet David had an heart that understood more, and an eye that pierced further, when he yieldeth to the Lord the honour aswell of his conception, as of creation, saying: Thou hast covered me in my Mother's womb. I will praise Psal. 139. v. 13. thee: for I am fearfully, and wonderfully made. My bones are not hid from thee, though I was made in a secret place, and fashioned beneath in the earth. Thine eyes did see me, when I was without form: for in thy book were all things written, which in continuance were fashioned, when there was none of them before. Vers. 13. Love not sleep, lest thou come unto poverty: open thine eyes, and thou shalt be satisfied with bread. Love not sleep,] Though God grant thee liberty to take thy rest, and to refresh thy weary body with sleep, yet love it not, delight not too much in it, give not thyself unto it, nor use it excessively, nor otherwise give over thyself to slothfulness: for under immoderate sleep which is one exercise thereof, he comprehendeth all the rest, least thou come to poverty, this he allegeth as a reason, why he would not have men to be too sleepy and slothful, because such idleness begetteth and bringeth forth beggary. Open thine eyes, be watchful, and diligently apply thy business in thy calling: for many are too wakeful for plays, and cards, and dice, and dancing, and drinking, and other disorders: and thou shalt be satisfied with bread, it shall go well with thee, and by thine honest labours and industry, thou shalt possess, if not abundance of all things needful for thine estate, yet enough, and so much as thou shalt be content with, and by God's blessing find very sufficient. ¶ The abuse of lawful things is unlawful and hurtful. Moderate Doct. sleep is needful, the word of God alloweth it, the Lord himself bestoweth it, the nature of man requireth it, but to delight in it, to exceed in it, to fall into it too often, or to continue in it too long, this is sinful, this is dangerous, this engendereth corruptions in the heart, this doth breed annoyances to the body, and this doth work the ruin to the estate. The impediments whereby the guests were stayed from the great supper in the Gospel, were affairs not sinful and evil in their own nature: to buy Oxen, to purchase Farms, to marry Wives is no where forbidden in the Scriptures, and yet when they affected those earthly commodities, more than they delighted in God's heavenly banquet, and chose rather in a worldly manner to be dealing with them, then in a religious manner to be refreshed Luk. 14. with that, they showed themselves unthankful to the Lord, and more injurious to their own souls, though they neither stole the Oxen, nor took the Farms by violence, nor committed Fornication. And who can deny eating, drinking, marrying wives, and giving in marriage, buying, selling, planting, and building to be things in themselves allowable, yea profitable, yea necessary for every man's life, for public society, and for the general good of mankind? And yet when the old world would drown itself in them, it was by God's righteous judgement drowned also for them: and for the same causes among others Luk. 17. v. 26. 27 was Sodom destroyed, and by the like shall destruction take occasion to come suddenly on the wicked at the end of the world, before the resurrection. First, sin hideth itself more closely in the practice of things Reas. 1 not simply evil, then in gross offences, and therefore with greater cunning beguileth men, and consequently draweth many more into the snares thereof, then fall into open wickedness. There are not so many thieves, as covetous worldlings; there are not so many adulterers, as do abuse and pervert marriage: there are not so many drunkards, as such which drink much more than need requireth, or for lawful delight may be permitted. Secondly, when men are fallen into sins of this nature, it is more difficult to get out of them, and come to repentance, their hearts are not so pressed with the burden of them: the world crieth not out shame upon them: their brethren be not so ready to reprove them: their tongues find matter to make defence of them: they have the company of the most to walk in the same way with them. Instruction to be wary and watchful in all our ways, to keep Use. 1 a mediocrity, to shun the extremes. As in our vocations to be neither remiss, nor yet too severe taskmasters over ourselves, for the oppressing of our minds or bodies. And for our estates, to be neither negligent, nor over greedy, and unsatiable. And the same rule is to be observed in our apparel, in our repasts, in all our delights, and in every thing that we deal in. It is a golden precept which S. Paul giveth in one of his Epistles, requiring that they which have Wives be as though they had none: 1. Cor. 7. 29. 30. and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: and they that use this world, as though they used it not. Confutation of them that think the lawfulness of any matter will bear them out, and give the warrant to act the same in the corruptest manner. They hold it sufficient to justify their action, if the thing may at all be done: if proof may be brought of the same practice, though with different circumstances: if ever any other have well performed it, how absurdly soever themselves pervert it. And therefore many will make themselves drudges to the world, because it is a duty to be diligent in their callings: many will grow to be fierce and violent, because it is good to be fervent and zealous: many will make sports and pastimes their continual occupations, because it is meet sometimes to use recreations. Vers. 14. It is nought, it is nought, saith the buyer: but when he is gone apart, he boasteth. IT is nought, it is nought,] Albeit the ware cheapened be good, and well worth the price demanded by the seller, yet the covetous buyer, to the end he may get it better cheap, whiles he is bidding money for it, dispraiseth it to the uttermost: but when he is gone apart, he boasteth, after he hath bought the thing, and behind the cellar's back, he praiseth his bargain, both for the goodness of the commodity, and for the good pennyworth which he had therein. And hereby in like manner the disposition and behaviour of the seller is to be understood, which is as forwards to extol, and set out that which is bad, as the other to find fault with that which is good. For if they be both false and wicked, as this testimony concerneth none other, they will departed with their own with no more truth, and equity, than they seek to come by an other man's, and the Lord doth as much look into, and loath the injustice of the one, as of the other. ¶ The Lord doth take notice of all the behaviour of men in Doct. their trafficking one with an other. In this place he marketh and reporteth what speech passes between them while they are together, and what they say of their bargain after they are departed asunder. In Hosea he observeth, and relateth what practices they use to beguile one the other, and with what affections also they do it, saying, He is a Hos. 12. vers. 7. Merchant, the balances of deceit are in his hand: he loveth to oppress. In Amos he foreseeth, and discloseth what purposes they have of falsehood, and injustice, and how greedy they are to fall to it, being desirous, if they could, to chase away, and shorten the Lords own Sabbaths, and Holidays, that they might be about this sinful business. And therefore, say they, When will the new Moon be gone, that we may sell corn? and the Amos. 8. v. 5. 6. Sabbath, that we may set f●rth corn and make the measure small, and the price great, and falsify the weights by deceit? That we may buy the poor for silver, and the needy for shoes: and sell the refuse of the Wheat. First, the persons buying, selling, and bargaining are his, and Reas. 1 therefore he hath authority to look narrowly into their courses, that he may punish the wrong doer, and right the cause of the wronged. Secondly, the merchandise and wares which are bought and sold are his, and his goods are abused, when they are passed away, or gotten unrighteously. Thirdly, the ordinance of bargaining and traffic is his, and he hath appointed it: buying, and selling, and exchange of commodities is by his institution, and warrant, and therefore he noteth whether it be well used, or perverted. Fourthly, his law is obeyed, or transgressed, and either service is performed to him, or otherwise sin is committed against him, in all the matches and covenants that men do make. Instruction for us to take notice of his presence at our bargaining, Use. 1 as he doth of our demeanour therein; consider that his eye doth see thy actions, and earnestly beholdeth what thou dost with thine hand, and his ear doth hear thy speeches, and seriously hearken what thou utterest with thy tongue, beware therefore that he find thee not compassing thy neighbour's money or goods with juggling tricks, and deceitful breath. If thy dealing be not allowable to be used to the greatest, attempt not to offer it at any time to the meanest; and if it would not be found justifiable being sifted by the wisest, thou hurtest thyself in practising of it to the simplest. For who is so great, and whom doth the matter so nearly concern as the Lord? And who hath so much understanding as he which undertaketh to redress the wrongs of those that are soon beguiled? It is good discretion to fear the Pillery, and to keep thyself out of the Magistrates danger, by shunning those offences whereby thou mightest incur such punishment: and is it wisdom to be careless of hell fire, and to cast thyself into the hands of God, that he should be provoked to plague thee for thy fraudulent courses? Reproof of them that seldom or never use any commerce without corruption, their bargains for buying or selling begun with lying, and concluded with oppressions. And this not the fault of a few: for very few, yea almost none at all are free from it. Men come to the Market, as they were wont to come to the games of running, and wrestling, and strive who shall be the swiftest or strongest, to prevail against others, or overcome their Antagonists in doing of injury, and so that saying of the Prophet is daily verified: Every man hunteth his brother with a Mica. 7. 2. Net. Custom hath made falsehood so familiar with Chapmen and Tradesmen, and those which use to cheapen other men's wares, or have aught to set to sale, and utter of their own, that they know not how to chaffer without it: they would stand mute, unless it directed them how to parley together. Who, among hundreds doth not demand above the worth of that which he hath to sell? And who among thousands doth offer at first according to the value of that he is about to buy? And both be convicted of untruth, before they depart asunder, and yet neither of them ashamed thereof, as if it were allowed for a point of good thrift, to lie for advantage. For after they have contended a while about the matter, the one enlargeth his offer, and payeth more than (he protested) he ever would give for it, and the other abateth of that he demanded, and selleth for less than (he swore) he could afford it. Ob. They are driven so to under-bid, and over-aske by necessity: for otherwise men keep off, and not ask or give in any proportion according to the value of the commodity. Answ. Yield that, and be it that thou art otherwise like to be bid too little, will that therefore warrant thee to demand too much? And what though it be prized at too great a rate, and hoisted up too high, will that justify thee, if contrary to thy knowledge, thou extenuate it overmuch, and debase it too low? No offer, nor demand from others, doth bind thee to sell cheaper, or buy dearer than is equal, without thine own consent, and how darest thou then seek to ward off the needless fear of a small hindrance to thine estate, with the committing of a manifest and great offence, against the Lord and thine own conscience? But be it thou must necessarily sustain some loss by tying thyself to plain dealing, because thou wilt not defile thyself with untruth, and craftiness, yet will the conservation of thine innocency and uprightness, be gain sufficient to countervail, and overpoyse it. Notwithstanding all that is spoken, and preached, and written against this enormous mis-demeanour, yet what is to be found any where more frequent and common than it is every where? As though God were to be worshipped only in the Church, and at holy assemblies on the Sabboath days, and the Devil to be served in shops, and at evil meetings on Market days. No man almost doth think it a sin, or is ashamed to be taken with a lie in this case, though he stand upon the reputation of his truth and honesty, and accounteth it a dishonour to be reproved in any other matter. Consolation for them that mean, and speak, and deal faithfully in their Covenants and bargains: the Lord doth incline his ear to that which they do truly affirm; and his eyes with delight and favour, behold the righteousness which is exercised by them, and he will publish and reward it to their eternal praise and happiness. The matter was well handled between Abraham and the Hittites, for gestures, words, and equity Gen. 23. on both parts, and the memorial thereof is, and shall be continued in the Scriptures, and Church of God to the end of the world, so commendable, and acceptable a thing it is to speak uprightly. ¶ Carnal men direct not their tongues so much to speak truth, Doct. 2 as to seek their own advantage. That is nought by their testimony, which they would get for nought, though they think it to be good: and then it is praiseworthy, when they may gain praise by the having of it. The lip of the truth, as it is said in an other place, will be stable for ever, Prou. 12. 19 and a lying tongue, but for a moment. Where see the point handled more at large. Verse 15. There is gold, and a multitude of precious stones: but the lips of knowledge are a precious jewel. THE ability, and conscience, and use of fruitful speaking is here commended by Comparison, being preferred before those things which are of greatest estimation in the world, there is gold, great store of it, in Ours, in Coin, in Plate, in Chains, and Ornaments, and diversly used, and much desired, and set by, and a multitude of precious stones, great variety of rich gems, as Diamonds, Carbuncles, Rubies, jaspers', sapphires, Emerauds, etc. and many of the several sorts of these, but the lips of knowledge, the mouth, and lips of a godly wise man, uttering that sound and holy knowledge which dwelleth in his heart, are a precious jewel, surmount, and are more worth than all the treasures before mentioned, and therefore more to be accounted of. See chap. 10. ver. 20. Verse 16. Take his garment that is surety for a strange man, and make him give a pledge that undertaketh for a strange woman. TAke his garment,] receive a sufficient pawn of him, and provide for thine own indemnity, that thou be not defrauded of that which thou lendest, and if no better security can be given thee, receive and keep his Cloak or Gown, or Coat, that is surety for a stranger, which giveth his word for such as he ought not: for some unacquainted with us, may be undertaken for in their distresses, when their need doth justly require that help, which we cannot of ourselves minister unto them, and yet may procure by our word, at another man's hand: and some well known unto us, and of our nearest kindred, may be strangers in this case, yea the better known, the more unfit that we should promise for them, having experience of their unsufficiency, or unfaithfulness. And make him leave agage that undertaketh for a strange woman. A strange woman in the Scriptures, is usually, and every where, for aught we remember to the contrary, taken for an harlot, or whorish woman; the sense seemeth to be, that if any man would offer to give his word for an Harlot's debts, or take up aught in his own name to bestow on a Whore, he should not be taken, nor have any thing lent unto him, without a mortgage, or competent pledge, or such sound specialty, as will certainly countervail the sum which he is bound for. The liberty and limitation of suretyship hath been somewhat more spoken of in the eleventh Chap. ver. 15. ¶ They that rashly cast themselves into debt, are not so favourably Doct. to be dealt with, as they that fall thereinto through necessity. In the behalf of the poor and needy, who were driven to borrow for relief of themselves and their families, the Lord giveth that charge to the wealthier sort: If thou shalt receive to pawn the garment of thy neighbour, restore it unto him before the Exod. 22. 26. Sun goeth down: for that only is his covering, that is his garment for his skin: wherein shall he sleep? Therefore when he crieth to me, I will hear him, for I am merciful. And here against lavish and unadvised sureties, and borrowers, he warranteth men, yea he persuadeth them, yea he layeth a commandment upon them, and repeateth the same in the self same words Prou. 27. 13. in the Chapter following, that they take their garments for pledges. And as here he directeth the creditors what they should do, so hereafter he foretelleth such manner of sureties what they must look for: but in the way of admonition, to the end they should prevent the peril and trouble. Be not thou of them, saith he, that touch the hand, nor among them that are surety Prou. 22. 26. for debts. If thou hast nothing to pay why causest thou that he should take thy bed from under thee? First, as it is a duty to be pitiful, and ready to help them Reas. 1 whose need, and indigency doth require compassion and mercy, so is it good wisdom to be wary and circumspect that we impoverish not ourselves by trusting of those that want discretion and fidelity. For how may he that is careless of himself, and his own estate, by rushing into snares and perils, be thought to be provident for thee and thine, by keeping of touch and performing his promises? Secondly, by hard conditions and rough entreaty they may be stayed at first, or reclaimed at last, from their unthrifty courses, when they shall taste of the bitterness, and feel the smart and pain of them. Thirdly, who knoweth the good effects which may ensue upon it? whether they may not thereby be tamed, and helped to repentance, and alienated from the society of such mates, as are wont after that manner to entangle their Companions? Instruction not only to shun and have in detestation, that Use. odious, though plausible sin of rash and causeless suretieship, but also with due deliberation, and judgement to inform ourselves of their ability, and honesty whom we accept of for sureties. It is safer and easier at the first to reject him that would cirumvent us, whiles we retain our money or goods in our hands, than afterwards to hunt him, when we have already sustained the loss. But as for them that are constrained sometimes to follow suits by reason of evil debtors, by whom otherwise their state would be impaired, and their families wronged, let them always proceed more strictly against a reckless surety that is without care, though the due be never discharged, than a poor well-meaning principal, that is without means to discharge the due. But what if he be beggarly also, and unable to make payment? yet let him bear the burden of his pride, and dissimulation, that took upon him the person of a rich man, and made not his necessity known, but boasted so of his wealth and ability, as if he had not only to maintain himself, but to satisfy other men's debts. Yet this is not to be extended against all sureties: for many dealt seriously, though imprudently, when they gave their bonds with purpose to make that good which the debtor himself should fail of, but their estates are decayed since, aswell as the principals that they cannot perform it: and to those thus already afflicted, it were inhuman to add affliction by extremity. And many running headily into this sin, when they were ignorant, do now discern the danger of it, and do unfeignedly bewail having gotten understanding: unto these therefore, being humbled for their fault, and submitting themselves, the more lenity and mercy is to be showed. And many, though themselves be as foolish, false, and unthrifty as ever they were, yet have wives, and children more innocent and harmless, who must of necessity, fall into great wants and calamities, if they be pursued with rigour. And these are somewhat to be spared, though not for their own sakes, yet for their families. Verse 17. The bread of deceit is sweet to a man: but afterwards his mouth shall be filled with gravel. THis whole sentence is allegorical, wherein unlawful gain is resembled to food, the delight that it first bringeth to the pleasant taste of delicious meats, the mind to a man's mouth, and the mischiefs that follow to grit, or little stones, which are very offensive to the teeth. The bread of deceit, all manner of maintenance, or commodities, craftily, cruelly, or by any unjust means compassed, and gotten, is sweet to a man, maketh a worldling and an unrighteous person joyful and glad: but afterwards either in his life time, or at his death, or in the world to come, his mouth shall be filled with gravel, some great and grievous miseries shall befall him. For either his conscience will sting and bite him, and so he shall be vexed with fears and horrors, or else the hand of God will inflict punishment and plagues upon him, and so he shall be overwhelmed with anguish and torments. ¶ Nothing is so pleasant to the wicked, as that which is most Doct. 1 hurtful. By this unlawful lucre his neighbour is wronged, his own conscience burdened, his soul and body both in danger to be destroyed, and that for ever; and yet it is for his tooth, it more delighteth him then his dinner. It hath been always and every where to be found, that the baits of sin are more delectable to fleshly men, than the blessings of God. See Chap. 9 ver. 17. ¶ But afterwards, etc. Though iniquity, and wickedness yield Doct. 2 pleasures at the beginning, yet they will put men to pain in the end. The Devil stroweth sugar on the top of his cup of sin, to encourage them that drink thereof, to take a good draft, but he mingleth poison in the bottom, which working their destruction, will turn to be as bitter as gall. Our great Grandmother Eva tasted thereof, and felt this to be true by woeful experience, being deceived by the fair colour, and delicious relish of the forbidden fruit, and by Satan's false testimony, making her believe that disobeying the commandment of God, she should purchase to herself some rare and singular happiness. And all seemed to be so, until she had undoneal by drawing her husband into the same transgression with her. And judas no doubt, thought that he had made a good match, when he recovered the favour of the high Priests, and principal men, and gained such a sum of money by selling of his Master, but the only beginning of the misery which followed, did soon swallow up all the delight that went before. We might prove the point most clearly by instancing in several kinds of sins, and showing the event of particulars, but one or two may suffice for many. Concerning Prou. 5. 3. 4. Whoredom, thus testifieth Solomon: The lips of a strange woman drop as an honey comb, and her mouth is more soft than oil: But the end of her is bitter as Wormwood, and sharp as a two edged sword. And against drunkenness this admonition he giveth: Prou. 23. 31. 32. Look not thou upon the Wine when it is red, and when it showeth his colour in the cup, or goeth down pleasantly. In the end therit will bite like a Serpent, and hurt like a Cockatrice. See Chap. 9 verse 18. Vers. 18. Establish thy thoughts by counsel, and by prudent advise make war. HE giveth in these words a caveat, that no man should lean too much on his own judgement, nor too suddenly resolve on enterprises, without mature deliberation, and sound direction. Establish thy thoughts by counsel, that thy purposes be not variable, and unconstant, and that thy proceed be not without prosperous success, and so uncomfortable: make as sure work as thou canst, both to confirm thy mind, and to manage thine affairs in the best manner, and therefore communicate thy matters with such thy friends as are both wise, and faithful. And look well to this that Gods holy word be one, and the chief, even best regarded, and most obeyed of all thy counsellors, so that nothing be practised, or hearkened to, against it. And by prudent advise make war, especially in all matters of weight, of which sort war is, (wherein the estates of Countries, and the lives of many persons are hazarded) let nothing be rashly attempted, but all things well considered of, and consultation had with men of piety, understanding, skill, and experience. ¶ A man's wisdom serveth him for best use, when he will not Doct. 1 rest upon it alone, but be helped by the counsel of others. See Chap. 15. vers. 22. ¶ By prudent advise make war, etc. Wisdom and good counsel Doct. 2 are as needful and available for war, as strength and power. If there be much armour, and little policy: if many resolute Soldiers to fight, and few discreet Captains to lead: if they have strong bodies, and weak judgements, a great army may be easily vanquished of a small company. Though a field were full of armed Giants, and every one of them a Goliath, yet if they were blind, and deprived of their eyesight, who had cause to stand in fear of them? and of whom among all their enemies, had they not reason to stand in fear? And who be blinder in their bodies, than they, that be rash and led with proud conceits, and selfe-liking, are in their minds? Now let us see what other Texts of Scripture do accord with this, for the confirmation of this point. In the four and twentieth Chapter of this book, it is said: A wise man is strong: for a man of understanding Proverb. 24. 5. 6. increaseth his strength. For with counsel thou shalt exercise thy war, and in the multitude of them that can give counsel, there is health. And in Ecclesiasticus there is a saying not much different from this in sense and meaning: Better is wisdom than Eccl. 9 v. 16. 18. strength, though the wisdom of the poor be despised, and his words not heard. Better is wisdom than weapons of war, and one that swerveth from it destroyeth much good. First, success and victory are not according to the forces of Reas. 1 men, but according to the pleasure of God: A King, saith he, Tsal. 33. 16. 17. is not saved by the multitude of an host, neither is the Mighty man delivered by great strength. An horse is a vain help, and shall not deliver any by his strength. Now whom will he best prosper, but those which are most serviceable unto him? And who perform such acceptable service, as they which have understanding, and seek understanding, which are able to give counsel, and yet in the humbleness of their spirits, and sight of their own wants, are diligent and studious to learn counsel. Secondly, the use of wisdom and faithful advise, for matters of war, in many respects is most expedient and necessary. It examineth whether the cause be righteous, or unjust, or whether it be seasonable, or unseasonable to take it in hand. What hastened Achabs' destruction, and caused him to be slain and perish 1. King. 22. at Ramoth in Gilead? His contempt of the Prophet Micaiahs' counsel, who foretold him of the danger ensuing. And for that voyage also was good King jehoshaphat blameworthy, and worthily blamed by the Prophet jehu. 2. Chron. 19 verse. 2. We read of nothing wherewith that worthy josiah might be taxed in any sort, but only this that he was too adventurous to encounter in battle with the King of Egypt, without warrant, and contrary to that counsel which Necho gave him from the 2. Chron. 25. 22. mouth of the Lord, to the loss of his life, and the sorrow and woe of all his subjects. It findeth out the fittest times for truces, peace, leagues, and what conditions are to be offered, or yielded unto, with other things of like nature. It directeth to the best means of advantages, of places, and other opportunities yet just and honest, for the fortifying of themselves, and weakening of the enemy, yea for the winning of the victory, and vanquishing of the enemy. And further also it proceedeth to teach how after this, the victory is to be used, to whom mercy is to be shown, and to whom severity, who is to be spared, and who is to be smitten, etc. Reproof of them that are not called to war or private contentions Use. 1 by the persuasion of wisdom, for the defence of equity, and truth, and thrust into the same by the instigation of malice, pride, and covetousness, for mischief, vainglory, and commodity, which, whatsoever their success fall out to be, may assure themselves that they cannot speed well: though they are never so mighty, yet they are in danger to be foiled by m●aner than themselves: and though they seem to prevail never so much, yet than they are most grievously hurt, when they have effected their purposes, and done most hurt. When they vanquish men, they are overthrown by sin, when they triumph over their weaker neighbours, they are led captives by their strong lusts: when they get great fame and booties, and in appearance exalt their names, and families, they incur much dishonour, and loss, and utterly undo their posterities. Nabuchadnezzar of Babel in all men's opinions for that time, was most happy and fortunate, which by his prowess, and valiant exploits, made himself famous in all those parts of the world, he enlarged his Dominions, and possessions, that no man in his age was so mighty, puissant, and renowned as ●e, and yet all this tended to his own destruction, and in the end, to the ignominy, ruin, and subversion of his family, as the Prophet testifieth. Because thou hast spoiled m●ny Nations, all the remnant of the people shall spoil thee, because of men's blood, and for the wrong done in the Land, in the City, and unto all that dwell therein. Ho, he that coveteth an evil covetousness to his house, that he may Hab. 2. vers. 8. set his nest on high to escape from the power of evil. Thou hast consulted shame to thine own house, by destroying many people, and hast sinned against thine own soul. Instruction for every one to confirm himself in the spiritual battle against Satan, and his own sinful nature, by holy wisdom, with the advise and assistance of his Godly, judicious, and faithful teachers, and brethren. For the enemies of our souls are of all others the most crafty, and mighty, our misery the greatest, if we be conquered; and our victory the happiest, if we overcome; which we may undoubtedly expect to do, if we choose this heavenly wisdom for our leader, and yield ourselves accordingly to be directed, and governed by it. It is no malice to be implacable, and to bear a deadly grudge against those adversaries: neither is it cruelty to kill and slay them, and to do as much hurt unto them, as with all our might we shall be able. And therefore it is good providence to strengthen ourselves to this conflict, by the best means we can, and we can have no better than the counsel of God out of his holy word, nor any good at all, besides those which his word doth prescribe, and they are all spiritual. Vers. 19 With him that goeth about as a slanderer, disclosing a secret, and with him that flattereth with his lips join not thyself. ALbeit it is a good thing to take counsel, yet it is not safe for a man to communicate his affairs to all sorts of persons: for if a secret be not kept, counsel is made frustrate. Wherefore he giveth a caveat to beware, among others, of two kinds of people especially, whereof the first are slanderers, and taletellers, whom (as he did in the eleventh Chapter vers. 13.) he resembleth to peddlers, who mingle sundry sorts of wares together, and go from place to place to utter those things which they have received from others, for that they tell that to this man, which they heard of that, and wander hither and thither to gather up tales to tell wheresoever they come, and commonly report them otherwise, and far worse than they heard them, neither is there any thing that they can conceal, what dangers or mischiefs soever the disclosing of it will procure. Of the second kind are flatterers, such as will speak fair, and gloze with their tongues, pretending love, and professing good liking, when they do only sound thee to be made acquainted with thy purposes. ¶ It is good wisdom not to trust a slanderer, or tell-tale with Doct. 1 thy secrets. They that complain of others to thee, will not be sparing to complain of thee to others: and he that will deal treacherously with one man, may be doubted that he will scarce deal truly with any man. And therefore the Lord by the Prophet, doth admonish his people to take heed of such, as like Thorns and Briars have used to scratch with hand, or tongue, or other means how near so ever they are united unto us. The best of them, saith he, is a Briar, and the most righteous of them is sharper than a Thorny hedge. Trust ye not a friend, neither put ye confidence in Micab. 7. v. 4. 5. a counsellor: keep the doors of thy mouth from her that lieth in thy bosom. David was so far from admitting such manner of persons to his Counsel, as that he would not permit them to dwell in his Court, nor, (if they were convicted of that crime, though closely committed) suffer them at all to live in his Kingdom, but vowed to destroy him that privily should slander his neighbour. See Chap. 11. vers. 13. ¶ Both consultation, and conversation with flatterers is to be Doct. 2 avoided. That which is offered to their ears, is not only lost, but perverted, to the hurt of him that speaketh: and that which proceedeth from their lips, notwithstanding it seem most plausible, is very pernicious to him that heareth. The Prophet David knew and felt much evil and mischief by them to his grief and pain, and the Spirit of God knew, and saw more guile and treachery in them to their own woe and destruction, when David by the inspiration of the Spirit doth lay such villainy to their charge, and passeth such an heavy sentence against them by way of prediction, or imprecation, both tending to one purpose. They speak deceitfully every one with his neighbour, Psal. 12. v. 2. 3. flattering with their lips, and speaking with a double heart. The Lord cut off all flattering lips, and the tongue that speaketh great things. First, their fair speeches when they show themselves most Reas. 1 smooth, and kind, are venomous and hurtful, like surgred poisons that are made sweet for the mouth, and deadly for the stomach, and bowels. They enchant men's ears and hearts and make them too much conceited of themselves, and so to lose the comfort and reward of their well-doing, when they do well, and hinder them from repentance for their faults, and so compel them to be plagued for their evil doings, when they do evil. Secondly, every flatterer for the most part is double tongued, and can readily speak more languages than one: one dialect of praise, or wherewith to please and content men before their faces; another of accusation, or wherewith to traduce men behind their backs: one in show, to make them believe that they be their friends, and wish them well; and another in deed, to make them find that they are their foes, and as much as they are able, work them woe. So dealt Achitophel with David, and judas with Christ, according as the one is complained of, and the other foretold of, in the Psalms: The words of his mouth were softer than butter, yet war was in his heart: his words Psal. 55. 21. were more gentle than Oil, yet they were swords. And add hereunto, that many times by society and conference with them whom they will afterwards betray, they know their minds, they have fished out their purposes, they are acquainted with their faults, they have matter from their words, or actions, to work upon. Instruction not to give encouragement to such manner of Use. men, to frequent either our houses, or company; they will soon be descried and found out of any that is wise, and not willing to be illuded: and if he use to converse with those that deal plainly, and faithfully with him. We shut our doors, and fence ourselves against thieves which will rifle our houses, and take away our gold, silver, or other goods which have been bequeathed to us by men, or our own hands have gotten, and shall we open them, and expose ourselves to more perilous robbers which will ransack our hearts, and to their uttermost power, bereave us of our humility, and modesty, and other good graces which the Lord hath bestowed upon us. Ob. But these that commit such burglaries draw weapons upon us, and will not spare to shed our blood. Answ. Those that practise such flatteries, come upon us with more dangerous weapons, and will not spare with their keen tongues to bring our names into infamy, and to wound our consciences, which ought to be much more dear unto us, than either money, or our heart blood. But he that would not be torn with the talons, and preyed upon with the beaks of flatterers, must be careful that he make not himself a carrion by ambition; for every proud man is willing to hear himself praised, and then flatterers must needs be the welcomest guests to his table, and he shall be the sweetest morsel for their teeth. Reproof of their folly, which contrary to this wise lesson of the holy Ghost, delight in none but such as will fawn upon them, and claw them, they are so troubled with the itch of vainglory. Yet their folly were the less (though it be too too great) if they would be satisfied with private clawbacks, but they must have approbation in their sinful courses, by the Ministers of the word; they would have the Preachers in their Sermons, speaking in the name of the Lord, to justify their voluptuousness, pride, cruelty, wordliness, and other gross vices, or at least to wink at them, and say nothing against them. He is not a good Cook to dress meat for their souls which will not powder it with poison: neither is he a Physician for their turns, which will not like Ahabs false Prophets, prescribe to them that which they prescribe to him, and tell them that it is a duty meet to be done, whatsoever of themselves they are desirous to do. Of these there were many in Esayes' time, and against them he maketh this complaint: It is a rebellious people lying children, and children that would not hear the law of the Lord; which say unto the Seers, see not: Prophecy not unto us right things; Esa. 30. 9 10. but speak flattering things unto us: Prophecy errors. Verse 20. He that curseth his father or his mother, shall have his light put in extreme darkness. HE that curseth his father or mother,] which uttereth imprecations, railing and reviling speeches, scoffs and jests, or any manner of despiteful words against both his parents, or either of them, to their face, or behind their backs, or after what sort soever he declareth by his words the bitterness of his heart, to bring them to contempt, and to profess how lightly and basely he esteemeth of them, shall have his light put out in extreme darkness, all his prosperity, which in the Scripture is often compared to light, shall be turned into woe and misery, which is usually termed by the name of darkness. And this he showeth shall not be ordinary, and such an affliction as common faults are corrected withal, but exceeding grievous and fearful, as appeareth by the Fpithete extreme, or as it is in the Hebrew text, the blackness of darkness. ¶ Rebellious children, and such as vilify their parents are subject Doct. to some notable mischief and punishment. Fear, shame, torment, death, and destruction continually pursue them, and will at length overtake and apprehend them, and never leave till they have haled them into hell, and accompany them there for ever, unless they repent the sooner. These are numbered among the damned crew▪ in the law, against whom the judgement of God is denounced with the consent and acclamation of the people. Cursed be he that curseth his father, and his Deut. 27. 16. mother: and all the people shall say, Amen. First, such plagues are due unto them, and justly deserved, considering Reas. 1 the persons whom they despise, and show themselves contemptuous against, their father that begat them, their mother that conceived them, the parties which have been causes of their generation, substance, life, and welfare, if they have any. And who then would not deem that tongue most worthy of severe punishment, and to be cut out of the head? and head, and it, with the whole body and soul to perish together, that spareth not to rate, or reproach them from whom by God's appointment it had it being, and consequently the ability of speaking. Secondly, beside the indignity offered to parents, the greatness of the sin against God, doth call for such strokes. For his law is violated, and his commandment broken, and an heinous offence is committed against him, as our Saviour testifieth in the Gospel, by opposing this practice to his precept, and justifying the penalty that is due for the same. Why (saith he) do Mat. 15. 3, 4. ye transgress the commandment of God by your tradition? For God hath commanded, saying, Honour thy father and mother: and he that curseth father or mother, let him die the death. If it be a fault for servants (whose tongues God hath not so strictly bound to the good behaviour) to answer again to their Governors: if wives which may be bolder with their husbands, are not yet allowed to be malapert, as Michol was with David, but must reverently speak to them, and of them, as was Sara's demeanour towards Abraham, than it will prove an odious crime, and brutish doggedness, for children to snarl and bark at, or inveigh against their parents. Thirdly, the righteousness of God will not suffer them to escape with impunity, but calleth upon the Magistrate, and requireth him to proceed against them, and do justice upon them, saying, If there be any that curseth his father, or his mother, he shall die the death: seeing he hath cursed his father and his mother, Levit. 20. 9 his blood shall be upon him. And though men would seem more merciful than he, and judge it cruelty to execute this sentence so sharply, yet he often compelleth them to it, by putting such unnatural malefactors into their hands for other facts, as Rapes, Robberies, Murders, Treasons, and such like offences, and so they are cut off, aswell the one as the other, by the sword of justice. And albeit they should not this way be brought to their end by a violent death, as it cannot be denied but that many escape either those crimes or punishments, yet certainly his own hand will bring them to a miserable death, that they shall die a a cursed death, and be swallowed up of eternal death. Instruction for all children to beware of contumelious speeches, Use. tending to the disgrace of their parents, as of contumacious behaviour otherwise, or of violent actions for the hurt of their persons. That which should affright them from speaking treason against the Prince, namely, the fear of God, and peril of discovery, and punishment if it be discovered; aught also to withhold men from uttering opprobrious words against their fathers and mothers, sithence it proceedeth also from impiety, and judgements are likewise threatened against it. It is not safe to harbour a disloyal thought against thy Sovereign, under whom thou livest, nor so much as to whisper any thing to his dishonour: and it is dangerous to conceive a base opinion of those, out of whose loins and bowels thou hast descended, or to suffer thy tongue, thine eye, or thy mind to contemn them. He that giveth this admniotion, Curse not the King, no not in thy Eccl. 10. 20. thought, neither curse the rich in thy bed chamber: for the Fowls of the heaven shall carry the voice, and that which hath wings shall declare the matter: the same is the Author of this threatening: The eye that mocketh his father, and despiseth the authority of his Proverb. 30. 17. mother, the Ravens of the Valley shall pick it out, and the young Eagles shall eat it. wouldst thou then have a bright estate, a comfortable estate, fear parents in thy heart, honour them in thy words, obey them in thy deeds, and reverence them in thy gestures. If thou hast failed in former times, amend, and reform it now, and hence forwards: and if they be gone, that thou canst not perform these duties unto them, be humbled before God, and repent whiles yet thy light burneth, that thou mayest prevent, and stay that hideous darkness of terror and plagues, which otherwise will overwhelm thee. And Parents are likewise to be exhorted; so to look to their own ways, and so to educate and train up their children, that they may minister help and not be an hindrance unto them for the ordering of their hearts, lips, and actions. And therefore by conversation it concerneth them to be their patterns and precedents, and by their government to be their guides and directions, neither using rigour, as if they were Tyrants over them, nor too much remissness, as though they were but equals and fellows with them. S. Paul giveth a precept to Fathers, that they provoke not Col. 3. 21. their children to anger lest they should be discouraged, doth not mean that they should suffer them to live without all controlment, and be altogether regardless of them. Neither is it enough for fathers and mothers to take authority over their sons and daughters, unless there be also concord, peace, and good agreement between themselves. For there will be partaking, if they grow to division, and they that are on the mother's side, must maintain her cause by impugning the father: and they that take the Father's part, must justify his dealing by dispraising the Mother, and it will be very difficult to cleave to them both, or speak well of them both, when there is nothing but civil war in the family. Vers. 21. An heritage is hastily gotten at the beginning, but the end thereof shall not be blessed. AN heritage,] Lands, goods, money, offices, or promotions, and the like, is hastily gotten at the beginning, is of many wicked men quickly achieved by evil means, but the end thereof shall not be blessed, the issue of it shall be unhappy and cursed, partly in this respect that it is a snare to their souls, and stoppeth their way from eternal life, and partly in this, that it is like to be as badly spent as it was ill gotten, and he that rose up to wealth so suddenly, may as suddenly, or by leisure fall into want, as it is said, that a man with a wicked eye hasteth to riches, and Prover. 28. v. 22: knoweth not that poverty shall come upon him. And the thoughts of the diligent do surely bring abundance: but whosoever is hasty, Prover. 21. v. 5. cometh surely to poverty, & partly in this that it bringeth them many perturbations and troubles whiles they retain it. See Chap. 10. v. 22. and 12. 27. Vers. 22. Say not, I will recompense evil, wait on the Lord, and he will save thee. SAy not, I will recompense evil,] Be so far from revenging thyself in deed, for injuries done unto thee, as not in words to threaten, or in mind to purpose any vengeance. But wait on the Lord, commend thy cause unto him, and stay his leisure till he deliver thee, and he will save thee, he saith not, he will revenge thee, and plague them, though he will do so, unless our adversaries repent, yet he would not have us so much to think of, or desire that, as to put our trust in him, referring ourselves wholly to that which seemeth him good to do, without desiring hurt to them which do us hurt: defence and salvation to ourselves is that which we must seek for, and pray (as our Matth. 5. v. 44. Saviour both did, and taught) that our enemies may rather be pardoned then punished. Now these words are added to the former, both as a reason thereof, and an answer to an objection that might be urged, or at least conceived against the Precept in the first clause: If I revenge not wrongs, I shall be undone with wrongs, every man will boldly tread upon me. Nay, saith he, there is no such peril, the Lord will take the cause into his hand, and help thee, and though it be not so apparent at first, yet thou shalt perceive it at last that he is thy protector, it being his office to defend the innocent, and oppressed. And whereas it is said that he will save such as wait upon him, it is not so to be understood, that he will always deliver them that are wronged from their present molestations and troubles, that the adversary shall be compelled to surcease his practices: for many are vexed and pursued as long as they live, and yet depend upon God with saith and patience: but though they continue in afflictions till their death, yet herein they find him true of his promise that he maketh them overcome their enemies, and adversities, and are victorious by faith and patience, and thereby obtain eternal salvation, to the which the children of God ought principally to aspire. ¶ All kind of revenge is unlawful for Christians. Doct. 1 The law, and the Gospel, Moses, Christ, and the Apostles consent together in the forbidding of it, and in many places prohibit it. As in Leviticus, Thou shalt not avenge, nor be mindful Levit. 19 v. 18. of wrong against the children of thy people, but shalt love thy neighbour as thyself. So in Matthew, Ye have heard that it hath Matth. 5. 38 39 been said, an eye for an eye, and a tooth for a tooth, but I say unto you, resist not evil, but whosoever shall smite thee on the right cheek, turn to him the other also, etc. that is, rather undergo a second injury then with a revenging hand requite the first. And this is the sense of that place, which at the first sight seemeth otherwise: for the Lord would not have us when we have sustained any wrong, to pull an other upon ourselves, sithence it is a sin not to take heed of an injury foreseen, when it may be prevented. ●●r Christ himself, and after him Paul, when they were strooken upon one cheek, did not turn the other, but did greatly find fault with, and complain of the violence that was offered unto them. So in the Epistle to the Romans, Recompense to no man Rom. 13. 17. 19 evil for evil. dearly beloved, avenge not yourselves, but give place: for it is written, Vengeance is mine, I will repay, saith the Lord. First, it is an usurpation of God's office, as the Text last alleged Reas. 1 doth testify, and an intrusion into his place: the trespasses against men are sins against him, and he is most offended thereby: he alone knoweth the greatness of the injury, as beholding all the circumstances, and piercing into the most hidden and secret thoughts of the heart, that he may render them a proportionable recompense: and he only hath an absolute power to revenge in such manner and measure, as he shall know to be right and expedient, and therefore he hath reserved that as a prerogative peculiar to himself. So that he which will undertake to be a revenger, doth take upon him to be a God, and attempteth to thrust the Lord out of his Imperial Throne. Secondly, it is a wrong to the party on whom it is executed; for albeit a wrong doer deserve justly judgements at God's hand, yet there is no commission given to them that be wronged to take revenge upon him with their own hands. The Magistrate indeed is the Minister and Substitute of the Lord, appointed to inflict punishment in his name, upon unrighteous persons: and for this purpose is armed with strength and authority, that with a stayed mind he should consider the quality of their offences, and without any troublous passion repress the boldness of those which are hurtful one to an other. It is pernicious to the revenger himself, who receiveth much more harm thereby, than he can possibly do to his adversary: for he is sure to hurt his own soul, and to wound himself inwardly, whereas all that he can do against the other, is but upon his body, or estate, or that which tendeth to some inconvenience outwardly: and often it cometh to pass, that even that way also, himself hath the worst, and increaseth the hurt which he formerly received. Sometimes not bearing words, he is driven to sustain both blows and wounds: sometimes not sitting down by a smaller loss, he is compelled to departed 〈◊〉 greater sums: sometimes not putting up a little disgrace, he is made to take a shameful foil. Use. 1 Instruction to bear injuries patiently, and according as our Text in hand doth both counsel, and command us, to commit our causes to him that judgeth righteously, and will not permit any of his to be endamaged by their confidence reposed in him: he will surely hear them, and help them, and recompense all their sufferings with comfort and blessings. Thus doing, a man shall make his cause, and not mar it: he shall get the advantage of his enemy, and not lose it: David knew this to be the safest way for his preservation, and therefore accordingly followed it. They that seek after my life, saith he, lay snares, and they that Psal. 38. 12. 13. go about to do me evil, talk wicked things, and imagine decent continually. But I as a deaf man heard not: and am as a dumb man which openeth not his mouth. Thus am I as a man that heareth not, and in whose mouth there are no reproofs. For on thee, o Lord, do I wait; thou wilt hear me, my Lord, my God. And our Saviour jesus Christ did not only practise the same, as the best remedy against his own persecutions, and troubles, but as S. Peter witnesseth, Left us an example also that we should follow 1. Pet. 2. 21. 23. his steps. Who when he was reviled, reviled not again: when he suffered, he threatened not, but committed it to him that judgeth righteously. Reproof of fierce men, which have impotent affections, though they think them manly: that are not able to put up the least offence that is, or seemeth to be offered unto them, no not an unkind word, no not a word that soundeth not to their liking, how friendly so ever it be meant. For whence doth this proceed but from weakness, as all passion and distemper is the imbecility and feebleness of the heart? But with these Duels, challengers, and quarrelers it is valour, fortitude, and magnanimity: it is their boldness to be unnatural to shed the blood of their brother, and divers times of their dearest friend and companion: it is their boldness to deface the Image of God, and contemptuously to transgress his law: it is their boldness to hazard their own states, and families, so many of them as have any, and to fall into the hand of the Magistrate: it is their boldness desperately to expose themselves to the manifest peril of their lives, to the wrath of God, to the torments of hell, and to eternal damnation: this is their boldness, and this is the devils hardiness, who is their Captain and leader, but neither for his honour, nor theirs. And this serveth also for the reprehension and terror of other sorts of revengers, and such as do it by railing, reviling, clamours, false accusations, threatenings, cursings, or any kind of malicious speeches: and of them in like manner whose hearts are embittered, and wish much mischief, though they be silent through fear, and say but a little: for God doth hate such as have bloody mouths, and bloody hearts, aswell as those which have bloody hands. Vers. 23. divers weights are abomination to the Lord, and deceitful balances are not good. divers Weights are abomination to the Lord,] The Lord doth hate the sin which is committed by making of greater and smaller Weights and Measures, whereby men are defrauded of their right, and as he detesteth the sin, so will he plague the sinner, and make him taste of his displeasure, And deceitful Balances are not good. Balances by which men use to deceive, as being too little, or too great, or any way fraudulent, Are not good, neither be they allowed as lawful and warrantable, but condemned as unjust and sinful, neither bring they any profit to those that use them, though for a time they seem gainful unto them, but turn to their hurt and detriment, as at last they shall find in their Estates, or Consciences. See Chapter 11. verse 1. Vers. 24. The steps of man are of the Lord: And what doth a man understand of his way? THe steps of man are of the Lord,] The Lord by his providence hath the appointment of the cogitations, purposes, actions, and speeches of all men, together with the successes, and events of all that they deal in, their doings out, their come in, their movings, and sturrings are not by their own strength, but by the power and will of the Almighty: a child that cannot go alone, but is borne in arms, hath not so much assistance from the Nurse or keeper, to uphold him, or to teach him how to go, or set his foot forwards, as the wisest, or strongest receiveth from God. And after a special manner by his grace and spirit, he directeth and guideth the hearts and ways of his people for his own services, and their salvation. And what doth a man understand of his way? Who hath wisdom and knowledge of himself rightly to order his affairs, and to discern the effects and issues of that which he taketh in hand, and to foresee the things which shall befall him? ¶ God hath a provident hand in the disposing of all men's ways. Doct. Albeit many refuse to obey his commandment, yet they cannot choose but do that which he willeth, being constrained thereto by the force of his power, though not persuaded by the authority of his word. jeremy was well assured of this, and therefore both speaketh it confidently to the Lord himself, who knoweth and teacheth the certainty thereof, and writeth the same for the use of his people, that they might receive instruction and consolation thereby. O Lord, saith he, I know that the jer. 10. vers. 23. way of man is not in himself, neither is it in man to walk or to direct his steps. Is not this evident in the restraint of the cruel, whose purposes and power seem to conspire together against the innocent, the one in the sight of sense, being matchable with the other, and yet they can effect nothing that may annoy or hurt them. Esau in his own quarrel minded to have done much against jacob, and Balaam for hire to have spoken much against Israel, and yet nothing was done or said by either of them, but that which was for the comfort of the parties against whom they practised. And whence but from this cometh it, that malicious men are made benefactors to their enemies, and those whom they hate. As Pharaoh detesting the Hebrews, to train up Moses an Hebrew and by whom the Hebrews were to have deliverance: the Egyptians retaining the Israelites to be enriched by their labours, to give away their goods for the enriching of the Israelites: Haman (envying that mean office of a porter which Mordecai had, that he should so much as sit at the kings gate, yea maligning his life, and grieving that he had any being among men, so long, as till that dismal day, when he expected that at the furthest both he, and all the other jews should be slain) to be a director, and to give advise how Mordecay should be dignified, how the King's favour to him should be published in the City, and that in most solemn manner, and with his greatest honour? See Chap. 16. vers. 9 Vers. 25. It is a snare for a man to devour that which is sanctified, and after the vows to call back. IT is a snare for a man,] This sacrilege described in the words following, is passing dangerous, tending to the destruction of the party committing it, as the food under the net, or within the compass of the grin, doth to the slaughter of the Birds, and the bait upon the hook to the death of the Fish, to devour that which is sanctified, to pervert those things which are by God's ordainance appointed for his services, from the right use of them, to his own private gain, and commodity. When this Scripture was written, divers things were unlawful for any to eat, but for the Priests and Levites only, unless it were in case of necessity, as the show bread, and sundry oblations in the Temple, and tithes, and first fruits of trees, etc. Now he alludeth thereunto, and comprehendeth under these all other things of like use, and destinated to the same main end, to serve for his worship. And it is not only sinful and perilous to rob God of those things which himself doth challenge, or his servants have dedicated to him, but to detain, or seek to recover again that which ourselves have voluntarily covenanted with our lips, or hearts to give unto him, or to any good uses. And therefore he saith, after the vows to call back, either to wish the vow unmade, or to withhold the thing which in heart hath been vowed, or in speech promised to him. This God forbiddeth in his law, where he saith: If thou hast Deut. 23. v. 21. vowed a vow unto the Lord, defer not to pay it: for the Lord thy God will require it of thee, and it will be a sin in thee; but if thou abstainest from vowing, it shall not be a sin. ¶ Sacrilegious persons cannot long prosper. Doct. They may thrive apace, and enrich themselves at first, as other sinners do by committing of other sins, but as all iniquity will bring misery at the last, so will this in a special manner, and that to many with great speed. Achan had the gold and silver Josh. 7. which should have been delivered to the lords treasury, but he could not hold it: he got it, but could not keep it: but lost thereby his own goods, and overturned his family, and forfeited his life. Ananias and Saphyra kept back but a part of that money Act. 5 which of their own accord, without compulsion or entreaty, they professed to bestow entirely upon the Church, and for that, and their lies wherewith they would have covered it, we all know what a grievous stroke of death came upon them. First, it is an unworthy thing, and an heinous offence to take Reas. 1 away ought, or withhold any thing from him, to the hindrance of his worship, which giveth us ourselves, and all that we have; which made us, and keepeth us, and feedeth us: which bestoweth on us life, living, earth, heaven, Christ, salvation, and whatsoever may make us happy. Secondly, this fearful impiety is pursued with an horrible curse, and all they are subject to the one, that fall into the other, how many, or great soever they be; Ye are cursed with a curse, saith the Lord by Malachy: for ye have spoiled me, even this whole nation. Terror for them that maintain their own estates, by that Use. which was allotted for the maintenance of the Ministry, and cause a number of souls to starve, through want of spiritual food, that their own bellies may be pampered with corporal food: and the Lord shall be defrauded of his service, rather than they will part with the prey which they have gotten. And in the same rank are they, and subject to the like danger, which do not openly with a strong hand, but secretly with a false hand bereave the servants of God that labour in the work of his Ministry, for the salvation of his people, of their wages: which use to pay some for all, a little for much, scarce the one half for the whole, or the worst for the best, or by one means or other, beguile them. If it be a crying sin (as by S. james his jam. 5. 4. testimony it is) to defeat men's hirelings of their pay, which have reaped their fields, and helped to inn their corn, which serveth only for the nourishment of the body, how can the spoil of God's harvest-men be silent, and not cry aloud for vengeance, when they that labour about the food of his people's souls be deprived of their stipend? And how much better is the behaviour or estate of those which convert to their own purses, or uses, such money or lands, as have been bequeathed towards the relief of the poor, or for maintenance and repair of Churches, which are places most commodious for the assembly of congregations to the worship of God? Let all these bethink themselves that they are in a snare, though yet they feel not themselves entangled: full little know they how soon the curse may work their ruin. Instruction to such as have offended, to stay the plague whereunto they are liable, by speedy repentance and amendment. And that is both to acknowledge their faults unto the Lord, and so far as they can to make satisfaction for the wrongs which they have done. Thus much, with an over plus also, doth God require in his law, even of such as unknowingly, have so offended, saying, If any person transgress and sin through ignorance, by taking away things consecrated to the Lord, he shall then bring for Levit. 5. 15. 16. his trespass offering unto the Lord a Ram without blemish out of the flock, with two sheckels of silver, by thy estimation after the sheckel of the Sanctuary, for a trespass offering. So he shall restore that wherein he hath offended in taking away of the holy things, & shall put the fift part more thereto, etc. And let Sabbath breakers also be admonished to reform their ways, though we declared not their peril before: for they devour that which is sanctified: they abuse consecrated time (which God hath set apart from common uses for his own worship) to the fulfilling of their lusts, in serving of their carnal pleasures or profits. Finally it concerneth every m●n to be wary that he grow not weary of well doing, as to recall, or neglect, or grudgingly to perform his promise made for contribution for merciful, or religious uses, when his ability serveth to fulfil them. His word passed to man for such purposes is after a sort in the nature of a vow made to God, who will require the performance of it: and it had been safer for them not to have spoken, than not to be as good as their word: and not to have begun at all, rather than to leave off with offence. The admonition given by Ecclesiastes is to be received as not altogether impertinent to this point, especially in regard of the reason and equity of it. When thou hast vowed a vow to God, saith he, defer Eccl. 5. 3, 4. not to pay it: for he delighteth not in fools: pay therefore that thou hast vowed. It is better that thou shouldest not vow, then that thou shouldest vow, and not pay it. Verse 26. A wise King scattereth the wicked, and turneth the Wheel over them. A Prudent Governor is in this sentence compared to a skilful Husbandman: for as the Husbandman winnoweth or fanneth the corn, to the end the chaff may be severed from the pure grain: so a Wise King, or godly Magistrate scattereth the wicked, breaketh the knot of drunkards, gamesters, thieves, robbers, seditious persons, and other malefactors, and turneth the Wheel over them, inflicteth sharp punishments upon them, as they used in those countries to beat out the hard corn with a Cart wheel, as may appear by the testimony of the Prophet Isaiah, who resembling the Lords moderate and wise proceed to that course which the Thresher taketh in dealing with his corn, saith: Fitches are not threshed with an iron instrument, Isa. 28. 27. 28. neither shall a Cart wheel be turned about upon the cummin, but the Fitches are beaten out with a staff, and cummin with a rod. Bread corn when it is threshed, he doth not always thrash, neither doth the Wheel of his Cart still make a noise, neither will he break it with the teeth thereof. ¶ It is no cruelty for the Magistrate sharply to punish lewd and Doct. disordered persons. It is the work of a wise King so to do, and commended as a fruit of his wisdom. God's word requireth it, and the best Princes have laudably practised it: yea they knew it to be so necessary a duty, that some of them before they came to their Crown, have after a sort vowed to perform it, as David for example, when he said, Betimes will I destroy all the wicked of the Psal. 101. 8. land, that I may cut off all the workers of iniquity from the City of the Lord. But who was so handled by him? Upon whom did he execute such a punishment? First, upon the Messenger that brought him news of saul's death (which might have seemed very acceptable to him) for that he confessed himself to have a 2. Sam. 1. 16. hand in the kill of him: and afterwards upon Baanah and Rechab, who brought him news of the death of Ishbosheth, 2. Sam. 4. whom they had murdered: now every one of these thought to gratify him, and expected a reward from him, for certifying him that his enemies were slain, and the Kingdom was come into his hands, and therefore he that would not spare them, in all likelihood would be as severe against others that were as bad as they. First, the Lord the righteous judge of all the world, by his Reas. 1 most righteous law commandeth that sinful men should be sharply punished, and appointeth death for murders, adulteries, rapes, execrable blasphemies, contempt of Governors, and many other transgressions. Now if it be cruelty for his Ministers of justice to execute it, how shall he not be cruel that doth enjoin them to do it? And is it possible for the fountain of mercy and justice, who is also justice and mercy itself to be come merciless, unjust and cruel? Secondly, due and well seasoned severity towards grosses and open offenders, is useful and profitable in sundry respects: it may be a medicine for the curing of the hearts of the parties delinquent, to help them to humiliation and repentance: it may be a terror to others which know their offences, and behold of hear of their punishment, to preserve, or reclaim them from the like dissolute behaviour: and it will be a means to clear the Magistrate by whom they are corrected, and the Country or place wherein they are smitten, from the guiltiness of their enormous facts. And for this cause contemptuous and refractory persons, such as despise the authority of those whom God hath invested with his authority, are by the sentence of the Lord himself condemned to death. That man that will do presumptuously, Deut. 17. 12. 13. not hearkening to the Priest (that standeth before the Lord thy God to minister there) or unto the judge: that man shall die, and thou shalt take away evil from Israel. So all the people shall hear, and fear, and do no more presumptuously. Reproof of them which either hinder the proceeding of justice Use. 1 and judgement against malefactors, though desperately notorious, or else exclaim when it is duly executed. They will labour with the Magistrate to keep his sword of authority sheathed, especially that graceless wretches be not cut off by it, or else they will draw out their sword of malice, their false and clamorous tongues, and strike at him therewith. As whom will they spare, which fear not to charge the kings Majesty with tyranny against those, who traitorously have sought his destruction with the utter subversion of his estate, family, and Kingdom, notwithstanding his lenity, and mildness towards them? And what be the arguments which are commonly used for the impunity of such as have made themselves men of death, and forfeited their lives into the hands of the ruler? It is pity he should suffer, he is a proper man, a personable man: he hath a good wit, or is of good parentage: one may sooner cast away a man then make a man: it is extreme dealing to urge the rigour of the law, and to deprive a man of his life. But is it not pity that proper men should spoil profitable men? that such as are witty, or of good parentage should be spared to rob or kill those that are honest, and have good graces? The taking away of bloody men by justice, is not the casting away of a man, but the preservation of mankind: neither is it from the rigour of God's law, or man's, but from the equity and true meaning of both. Secondly, and therefore also it serveth for the encouragement 2. of Princes and good judges, and other righteous Magistrates to hearten themselves, and not to be troubled at libels, or murmurings, or any seditious invectives that are made against them, by word, or writing for this cause: for he that doth commend them, will likewise defend them; and he that saith, they be wise will make them appear to be so, by the good effect of their wise dealing. He will undertake the prorection of their persons, of their estates, and of their honours, whatsoever is plotted, attempted, or divulged against them, if they will be faithful in his service (whereof this is not the least part) to fan the chaff from his Corn, and weed the nattles out of his Garden, and free his flock from hurtful Wolves and Foxes. Verse. 27. The light of the Lord is the breath of man, and searcheth all the bowels of the belly. THe light of the Lord,] that grace which out of his love, he worketh by his word, & infuseth by his spirit, is the breath of man, the very life and felicity of a Godly man, and searcheth all the bowels of the belly; findeth out most deep and secret things: it causeth him to know the hidden counsels of God, and the state of his own soul; for as the word is a discerner of the thoughts, and intents of the heart, so it informeth the man in Heb. 4. 24. whom it dwelleth with the Nature and quality of the same, that he may judge himself with righteous judgement, discovering his corruptions to be corruptions, and his graces to be graces, that he shall neither approve of the one sort as if they were virtues, nor condemn the other for illusions: or at least (though sometimes God's children in temptations do fail on both sides) yet they be easily reduced from their error by the ministry of the word, or by wholesome conference with Godly Christians: whereas the hearts of the wicked wanting this light, are like dark Chambers locked up from themselves, that they could never look into them (for the word which we translate bowels, doth signify Chambers) and they do with no more sound understanding apprehend, either the mysteries of salvation, or the constitution of their own souls, then with their bodily eye they can see what is in their entrails and belly. ¶ That only is to be esteemed a life which is sanctified with Doct. 1 grace. A man may eat, and drink, and walk, and sleep, and speak, and have the use of all his senses, and yet be all this while a dead corpses, through the want of God's holy spirit, Saint Paul giveth that testimony of voluptuous persons, who make show to be alive, and alive like, and of all others seem most to enjoy the benefit of life: and that which by occasion is spoken of one sex, is true of both when he saith, She that liveth in pleasure is 1. Tim. 5. 6. dead while she liveth, And what on the contrary side hath he to say for that light of God, that quickening grace which is in the regenerate? Thus I live, yet not I now but Christ liveth in me, and in Gal. 2. 20. that I now live in the flesh, I live by faith in the Son of God, who hath loved me, and given himself for me. First, sin where it hath dominion, doth slay the soul, and Reas. 1 bringeth it not only into the subjection, but also the possession of death, though the torment of it be referred for the world to come, for whosoever shall be condemned before the judgement seat of Christ, was condemnable and received sentence of condemnation by the word of God, before his departure hence, and here is the execution of the first death, and there of the second: The curse taketh hold and killeth, so soon as the transgression is committed, as was the case of our first parents, whom God threatened that they should die in the day that they eat of the Gen. 2. 17. forbidden fruit: and so they did: for although the soul was not then taken away, nor deprived of the natural faculties, yet was it so deformed, and the natural powers of it so corrupted, as that they were both dead persons, till the Lord by the promise of Christ, the seed of the woman, restored them. Secondly, where God showeth his love, and bestoweth his spirit, there he quickeneth their souls, and giveth them a part in the first resurrection: he illuminateth their minds, he governeth their wills, he sanctifieth their affections, he directeth their deeds, he guideth their words, he frameth all the good motions of the inward man, and the Christian conversation of the outward man: so that for their present help and comfort, and their future hope and happiness, he is all in all unto them. Instruction above, all things to seek it, because it is better Use. than all things, and without which our breath▪ and very souls were not only nothing worth, but accursed, and miserable, and a thousand times worse than nothing. Consolation to every one that hath obtained it, whatsoever his estate, and condition be otherwise: for he may truly say with that Prophet, Thy loving kindness is better than life, that my lips may praise thee, When the natural life is afflicted, this is cheerful, Psal. 63. 3. and will revive it with comfort: when the natural breath is endangered, this is safe, and will also be a defence for that: when the natural breath is departed, this still remaineth, and in time will attain the restitution of that again. ¶ Where God worketh grace, he also giveth knowledge and Doct. 2 understanding. His spirit is not pleased to dwell in a dark habitation, such a room is fit for Satan, the devil is the Prince of darkness: but the Lord doth ever kindle a light in the souls of those whom he doth inhabit, that they shall see his presence, and know his will, and be made acquainted with his heavenly counsels. The certainty hereof is grounded upon his own own testimony in the Psalm, where he saith, The secret of the Lord is revealed to them Psal. 25. 14. that fear him: and it is his covenant to give them understanding. and upon his promise in the Prophet: I will put my law in their inward parts, and write it in their hearts: and they shall all know me jer. 31. 33. 34. from the lest of them to the greatest of them, saith the Lord, and upon the large accomplishment thereof in the new testament, as as Saint Paul Witnesseth: The things which eye hath not seen, neither ear hath heard, neither came into man's heart, are, which 1. Cor. 2. 9 10. God hath prepared for them that love him. But God hath revealed them to us by his spirit: for the spirit searcheth all things, yea, the deep things of God. First, thereby he declareth his love and goodness, which he Reas. 1 would have every one of his to be assured of, that they may have their rejoicing in him, and be the more thankful to him: which caused the Apostle to pray so ardently for the Ephesians, that they may be able to comprehend with all Saints what is the breadth, and length, and depth, and height: and to know the love of Christ, Ephe. 3. 18. 19 which passeth knowledge, that they might be filled with all fullness of God. Secondly, without this no man can perform any good duty to God in due manner, so well as our servants can do our most difficult works, in the darkest nights, without any light: and therefore if we at our charges allow Candle to them that belong to us, for mere trifles in comparison of his weighty services, will not he make his Sun to shine upon those that labour for his glory, sithence it is so easy for him to cause it, without expenses? Thirdly, the way wherein he hath appointed his people to walk towards eternal blessedness, is so intricate and hard to be found and kept, that no man can possibly attain to it, or proceed in it, unless his word be their lantern, and his spirit their leader? See Chap. 9 verse. 10. Verse. 28 Mercy and truth preserve the King: for his throne shall be established with mercy. MErcy] pity and compassion towards such as are oppressed, and mildness and lenity towards penitent offenders, and benignity and kindness, so far as opportunity serveth to show the same, towards all loyal subjects: and truth, administration of justice, whereby every one hath his due: good men, encouragement: evil men, correction: and all men the enjoyment of those things which are their own, and by right appertain unto them: preserve the King, procure the safety of person, state, and honour, both of Kings, and all other great personages in authority: for his throne, his kingly dignity and power, whereof the throne is a sign and representation, shall be established, made the more sure; and continued the longer to himself or his posterity, by mercy, associated with truth and righteousness: for as here he expresseth that, and intendeth the other, so elsewhere he expresseth the other, and that is intended, as Chap. 16. v. 12. It is an abomination for Kings to commit wickedness: for the throne is established by justice. ¶ The best way for Princes to confirm and strengthen themselves, Doct. is to be good to their subjects. This did David forethink of, when he knew that he should be King, before he possessed the sceptre of the Kingdom: and therefore doth covenant with God, and conclude with his own heart, that when he should sit upon the throne, he would govern his people in such uprightness, as he, and his might sit a long time upon it: and this profession he maketh hereof: I Psal. 101. 1 will sing mercy and judgement: unto thee O Lord will I sing. And there is another sentence of this book, that consenteth with this in sense directly, and with no great difference of words, which manifestly confirmeth the point in hand: A King that Prou. 29. 14. judgeth the poor in truth, his throne shall be established for ever. First, God exalteth, and depresseth, he setteth up, and plucketh Reas. 1 down, he maketh men to stand fast, or to fall from their places, according to his own will: and are not righteous rulers then sure of best protection, who do him best service, and most please him in their government? Secondly, no might, or munition, no Warlike skill, or arms, or whatsoever else may seem defensive, are of such force for the safeguard of any potentate, as are the hearty and fervent prayers of the faithful: and what upright and merciful governor is not every where continually environed with them? Thirdly, the Lord out of his goodness, in love to his people, will uphold and defend a worthy ruler, as he that is provident for his flock, will keep and maintain a skilful and faithful shepherd. See other proofs, reasons and the uses, in the sixteenth Chapter. v. 12. Verse. 29. The glory of young men is their strength, and the honour of the aged is the grayhead. THe glory of the young is their strength,] It is an ornament unto them, and praise for them to be strong, valiant, and full of agility and courage, if they use these gifes well, and exercise them profitably in their callings, and for the good of the common wealth wherein they line: for otherwise, if they be boisterous, violent, and given to fight and quarreling, especially, if they embolden themselves therewith, to robberies, or such like villainies, they are no more commendable in them, than is the strength of great Bears, or other wild beasts which are noisome and hurtful: Goliath, and Og, and the Anakims, and other Giants were tall men, yea huge and strong, and yet are neither praise worthy, nor praised: and the honour of the aged is the grayhead, the white hairs which publish their aunciency, and the multitude of years which they have lived, do bring credit and reverence unto them, so that they be garnished with gravity, wisdom, and other virtues, as it is said, Old age is a crown of Glory, when it is found in the way of righteousness. Chap. 16. v. 31. ¶ God doth adorn men with several gifts according to Doct. the diversity of their conditions. Some are decked with judgement, and wisdom, some are armed with fortitude and power, some excel in one grace, and some in another. I have written unto you fathers, saith S. john, because ye have known him that is from the beginning. 1. john. 2. 14. I have written unto you young men, because ye are strong, and the word of God abideth in you, and ye have overcome that wicked one. And as several ages have their several ornaments for them▪ that are Godly, so have several states: or at least the Lord doth qualify his people with virtues and graces, such as are fit for their present estates: and therefore Saint james encourageth the brother of low degree to rejoice in that he is exalted: again him that is rich, in that Jam. 19 10. he is made low. That poor Christians should comfort themselves, in their spiritual promotion, and the wealthy in their gracious humiliation. First, thereby the Lord doth set forth the riches of his Reas. 1 goodness and power, who hath such choice of robes in his Wardrobe to his children, and of jewels to adorn them, that he can deck so many, yea all and every one of them, if need were, with different sorts. Secondly, it is expedient for the common good both of Church and Commonwealth, for the promoting of Christianity, and the preservation of human society, that there should be variety of gifts among men, and some to excel in one kind, and some in another. It was commodious for Israel that David was puissant, warlike, and victorious against his enemies: that God had girded him with strength Psal. 18. to battle, and taught his hands to fight: so that he could break a Bow of Brass with his arms: And it was a great benefit to them that Solomon was wise, wealthy, and peaceable, and freed the land from wars and troubles. S. Paul bestowed well near a whole Chapter in this Argument, to the Corinthians, in declaring, and proving, and amplifying of the matter. To one (saith he) is given the word of Wisdom, to another the words of Knowledge, to another the gifts of Healing, to another diversities of tongues: some are Apostles, some are Prophets, some Teachers, some workers of miracles, some helpers, some Governors, etc. Instruction that no man be proud and highminded, for Use. aught that he hath in himself, more than his brethren, neither yet repine, or be discouraged at the gifts of his brethren beyond his own: for no man excelleth as chief and principal in every faculty, but he that taketh place before all in some things, must be content to give place, and come behind many in other things. The eye is honoured with that necessary and noble sense of seeing, and so is the ear with that worthy and needful sense of hearing, and the nose is preferred before them both, in that profitable and useful sense of smelling. And likewise is each member appareled and decked with such vestures and ornaments as are most seemly for it, and proper unto it: the hand requireth not shoes, as the foot doth, nor the foot needeth gloves as the hand doth: a garter is uncomely about the neck, and so is a chain about the leg. If the members then of the natural body of man be satisfied with those induments, which nature hath allotted unto them▪ and do willingly yield to their fellow members, that which belongeth unto them, and in love one to another, and for their own sake, help to invest them with the same, why should the members of the mystical body of Christ be discontented with those endowments, where with grace hath qualified them, or disdain that their fellow brethren should in any respect be made equal or superior to them, when it is for the public good of many? Let young men therefore, how fresh in wit or strength soever they be, yet honour, and not despise the ancient, who by long experience and observation are of deeper judgement and better able to give counsel, though they be weaker in body, and have defects in their senses: and let the aged give countenance and good encouragement to them of younger years, if they be honest and virtuous, and not scorn them as green heads, and unskilful, if they be ingenuous and teachable: for albeit they have less understanding to speak and give direction, yet they may have greater power to practise, and put matters in execution: as the one sort will serve for the eyes and tongues of the Commonwealth, to find out, and declare what is meet to be done, so will the other for feet and hands to go to the places whither they shall be sent, and to perform the services whereunto they shall be called. Verse 30. The blueness of the wound serveth to purge the evil, and the stripes within the bowels of the belly. THe blueness of the wound,] sharp corrections and severe punishments which are argued by the effects, or signs thereof, serveth to purge the evil, is the ordinance of God, together with rebukes and instructions, to draw divers persons that will not otherwise be reclaimed out of their sins, and the stripes within the bowels of the belly, such strokes as pierce inwardly, & make the heart to ache: not that in chastising it is lawful to strike so hard, or so much, or to use such rods, or scourges as will pierce into the entrails: for that were to endanger life, and to put to death, but he showeth the manner how the evil is cured, where the correction taketh good effect, that it entereth into the inward parts, affecteth the soul with sorrow and fear, and not only the body with pain and smart: that the mind is no less touched with it then the flesh. In this sense was the same word used in the seven and twentieth verse, The light of the Lord searcheth into the bowels, or chambers of the belly. Severe corrections are sometimes to be used, as good Doct. medicines against great sins. These are to be inflicted by all sorts of Governors, Ecclesiastical, Civil, and Domestical, but in such different manner, as the diversity of their places, and callings doth require. Saint Jude doth direct the Church, as to have compassion on some, and win them with lenity and mildness, Jude 23. so to save others with fear, and with her sharp censures to pluck them out of the fire. And in the law, the Magistrate was prescribed, that if the offender were worthy to be beaten, he should cause him to lie down, & to be beaten before his face, according Deut. 25. 2. 3. to his trespass, unto a certain number. Forty stripes he might cause him to have, but not past. And as touching parents and such as rule in families, we shall not need to produce any testimonies, having in the former chapters in sundry places met with texts for that purpose. First, the Lord hath in his ordinance appointed the same for a help and remedy against strong corruptions, & they Reas. 1 are as potions, lancing, letting of blood, and cauterizing from him, and therefore they to whom it appertaineth, are enjoined to exercise them as his hands for those purposes. Secondly, he giveth a blessing thereto in due time, for the saving of the souls, and amendment of the ways of his Elect people, so censured, or punished: as was to be seen in the iucestuous person, upon whom S. Paul required to be 1. Cor. 5. 5. laid that fearful penalty of excommunication, that he should be delivered over to Satan, and excluded out of the Church, until he repent. It appeareth that he was wakened thereby, that he was terrified with fear, that he was pierced with sorrow: for the Apostle afterwards informeth the Corinthians, that it was sufficient for him that he was rebuked of many: So that contrariwise they ought rather to forgive him, and comfort him, lest the same should be swallowed up with overmuch heaviness. And for corporal punishment, why may not the Master expect the same blessing upon it for his servant, and the Magistrate for his subject, which the Father hath a promise of, for his Son, it being annexed to a Precept in this manner: Withhold not correction from the Prover. 23. v. 13. child: if thou smite him with the rod he shall not die. Thou shalt smite him with the rod, and shalt deliver his soul from hell? Thirdly, howsoever the work of correction be unpleasant for the present, both for him that is driven to give it, and to him that is compelled to bear it, the one doing that which he thinketh to be tedious, and the other suffering that which he feeleth to be painful, yet in the end they shall both find comfort, if they yield obedience to the Lord therein: for as the agent and superior hath done the duty of love, and showed himself faithful, so shall the patiented and inferior enjoy and acknowledge the benefit of such a kindness, and show himself thankful. Such an happy success on both sides doth the Prophet Zachary speak of, for the reforming of false Prophets, and insufficient Ministers, saying. When any shall yet prophesy, his Father and Mother that begat Zach. 13. v. 3. 4. him, shall say unto him, thou shalt not live: for thou prophecyest lies in the Lord: and his Father and his Mother that begat him, shall thrust him through when he prophesieth. And in that day shall the Prophets be ashamed every one of his vision, when he hath prophesied, neither shall they wear a rough garment to deceive. But he shall say, I am no Prophet: I am an husbandman: for man taught me to be an husbandman from my youth up. And one shall say unto him, what are these wounds in thine hands? Then shall he answer, thus was I wounded in the house of my friends. Instruction to them to whom is committed the office of Use. Government, that they exercise discipline as wise Physicians minister physic, when it is needful: that which is wholesome, some, so much as is requisite, and in such manner as may best help the working of it. Never to correct but when there is just cause, nor any other persons, but such as are in fault: for it is as great an injury to inflict punishment upon the innocent, and such as are guiltless, as it is an absurdity to apply a corrosive, or lancing knife to the sound and whole parts of the body. Surely it is not good to condemn the just, nor that Prover. 17. v. 26. Princes should smite such for equity. And as care is to be had that the just be not punished, because that were to make a wound, and not to heal one, so is it not meet that the wicked should be spared, lest they perish by their malady of sin through want of so necessary a medicine: but let a right end be always proposed, and moderation and justice used, rather to heal his sinful heart that doth offend, then to ease his wrathful stomach that is offended. And let them also be admonished, whose ulcers of vicious behaviour are to be tented with the rod of correction, that they take not the outward application of stripes, or other punishments to be sufficient for their curing. The humours that do feed their sores, do issue from their souls, whatsoever their faults be, and therefore they must have Godly sorrow, and humiliation applied inwardly unto them, or else all the strokes that light upon their bodies, will do more hurt to convince them of obstinacy, then work any good for their amendment. And so after man hath done with chastisements, they provoke God to begin with plagues, and curses: and then their bodily pain which they made not better use of, will be a foregoer of their spiritual torment, from which they shall never be delivered. Happy therefore is he that striketh his heart with Godly internal grief or fear, when God or Man doth smite his flesh, with external afflictions or scourges: for that short and momentary smart and mourning is made a means of his revocation, and so by consequent of his perpetual comfort and blessedness. FINIS.