Exposition of Proverbs 9-10, Exposition 1 – Exposition 2

Exposition of Proverbs 9-10 · Exposition 1 – Exposition 2

p. 1A Learned and Fruitfull Expoſition vponupon the ninth Chapter of the Prouerbes of Salomon.

Prouerbs Cap 9 Ʋer. 1.

THis Chapter doth containe a briefe recapitulation or ſummarie almoſt of all the former eight Chapters: containing. Firſt the holy inſtructions of Wiſedome, in the perſon of a Princeſſe or great Lady making a banquet. Secondly, the deceiueable and entiſing ſlatteries of Sinfulneſſe and Folly, in the perſon of a ſmoth and guilefull harlot.

Wiſedome hath built her houſe, &c. Verſe 1

(Wiſedome or Wiſedomes) viz. the moſt abſolute and ſoueraigne Wiſedome, the Lord Ieſus Chriſt, who is the perfect wiſedome of his father, (hath built her houſe) that is the Church, which is ſo called. 1. Tim. 3. 15. (and hewen out her ſeauen pillars) that is, hath moſt firmely founded, and perpetually ſupporteth it with his owne hand, which is more powerfull for it, than many pillars and buttreſſes are to ſuſtaine a materiall building, whereby alſo is intended that the Churches ſafetie is accompanied with beautie, as hauing pillars hewen out and polliſhed, and not made of rough ſtones without garniſhing.

p. 2Wiſedome, &c. All true wiſedome is contained in the holy Doct. 1 word of God, he nameth not power, iuſtice, truth, or merciemercy, All true wiſedome is in Gods word.though theſe be alſo there in fulneſſe, but wiſedome in this caſe taketh the firſt place, and ſhineth out in greateſt brightneſſe: In regard whereof, the Apoſtle with a kind of inſultation, doth expoſtulate with worldly wiſe men, where is the wiſe? where is 1. Cor. 1.1 Cor 1the Scribe? hath not God made the wiſedome of this world fooliſhneſſe? that is, whatſoeuer policie or reaſon doth compare with the wiſedome of the ſpirit, or is repugnant to it, or not ſanctified by it, that the Lord in word reproueth, and in deede confoundeth.

Firſt, it ouermatcheth and ouerthroweth all the craft of Reaſons. 1 cunning men, and the ſubtiltie of Sathan himſelfe: for whatſoeuer plots or practiſes of miſchiefe hee hath ſeemed moſt to preuaile in, hauehave alwayes turned to the ruine of his owne kingdome, and albeit he ſuggeſt new temptations, and raiſe vp new errors, and deuiſe ſinnes of new faſhions, yet the Scriptures are euermore readily appointed with new arguments to repell them.

Secondly, it is the fountaine, from whence is deriued all 2ſound vnderſtanding, without which no man can attaine to true wiſedome: it ſharpeneth the wit of the moſt ſillie and ignorant, Chap. 1. 4. 5.and addeth to the knowledge of the moſt iudicious and learned.

Reprofe of them that condemne Gods holy ordinances of Vſe. 1 folly, and be aſhamed of the practiſe and profeſſion of them: but as for the inuentions of fleſh and bloud, the ſayings of men and the painted ſhewes of humane wit, thoſe they hauehave in high admiration.

Inſtruction, to renounce and put off our owne carnall reaſon, 2and to be directed onelyonly by the commaundements and counſels of God in the Scriptures. Chap. 3. 5. 6.

Conſolation againſt the craftie heads of ſubtile foxes, which goe about to circumuent poore ſimple and harmeleſſe chriſtians: 3if we can pray againſt their practiſes, as Dauid did, their purpoſes and counſels ſhalbe turned into folly, as Achitophels was.

p. 3Built her houſe. &c. It belongeth onelyonly to Chriſt, both to Doct. 2 build and beautifie the Church, which cauſed Dauid though he Chriſt onelyonly is the builder & beautifier of the Church. Pſal. 51. 18.Ps 51:18was king, and ſeemed to hauehave the whole diſpoſing of the matter in his owne hand, yet to intreate the Lord to ſhew merciemercy to Zion and to build vp the wals of Ieruſalem: that is, to prouide for the ſafetie, increaſe and good eſtate of the godly. If no man, no not Salomon bee able by his induſtrie to build an earthly Pſal 127. 1.Ps 127:1familie, much leſſe can any erect a Church which is Gods ſpirituall habitation, and to this purpoſe tends all that is heere aſcribed to Wiſedome, her houſe, her pillars, her vittailes, her wine, her table, her maides: that is Chriſt his ſpirituall houſe, protection, feaſt, and meſſengers, for notwithſtanding the miniſters be men and not ſpirits, yet their function is ſpirituall, and not humane.

Firſt, hee alone hath the diſpoſing of the word, vouchſafing Reaſons. 1 it to ſome and denying it to others, according to his owne God giues his word where he will.will. Pſal. 147. 19. 20. Secondly, no man, nor meanes can bee ſufficient to make ſufficient miniſters, vnleſſe hee both furniſh 2and ſend them forth, Rom. 10 25. Thirdly, his ſpirit conuerteth mens ſoules, and begetteth them to euerlaſting life, and ſo 3they become ſtones of this building, for were not the word made mightie and effectuall by him, Sathan would keepe his hold againſt the preachers, and proude hearts would neuer be brought into ſubiection. 2. Cor. 10. 4. 5.

So far as wee wiſh well to the Church, let vsus by prayers to Vſe 1 God procure the welfare thereof, as was practiſed by Daniell, Pſal. 122. 6.Ps 122:6Nehemiah, and others, notwithſtanding the great accompt they were in with their Princes.

Reproofe of Papiſts and others that reſiſt God in his work, 2attempting to plucke downe that which hee hath ſet vp, as to hinder the increaſe of Chriſtians, to ſtop the paſſage of the Goſpell, and as much as in them is, to reſtraine the courſe of all Chriſtianitie, who as they walke in the ſteps of their brother Elimas, ſo may they looke for the like ſucceſſe with him. Act. 13. 10.

Conſolation, that the caſe of the Church were not deſperate, though it ſhould come to paſſe, that men eyther durſt p. 43not, or would not, or could not promote religion, or protect ſuch as proues it: for Chriſt will not faile of his faithfulneſſe, Iſa. 59. 16.Isa 59:16as hee is no way diſappointed of his help, for his ſufficiencie is in himſelfe, and the worke belongeth to himſelfe, and he will neuer deſiſt from it, vntill it be accompliſhed.

Seauen pillars. The beſt way for good ſafetie is to become a Doct. 3 faithfull Chriſtian. Of ſuch the Prophet ſpeaketh, Pſal. 125. Chriſtians onelyonly are in ſafety.They that truſt in the Lord ſhall be as mount Zion, which cannot be remoued, wicked men be like to chaſſe or duſt that hath no ſtabilitie, but is eaſilie driuen by the winde into puddles and Pſal. 4.Ps 4all other filthie places, without any reſiſtance: but it is as eaſie to ouerturne a great mountaine, as to ouerthrow the hope and good eſtate of the godly.

Firſt his tender care is continually watchfull for their ſafetie, Reaſons. as the eye and wings of the henne are alwayes ready to ſuccour 1her young ones, Pſal. 91. 4. and nearer are they to him, than the chickens to their damme, as beeing members of his owne body, and the very apple of his eye. Zach. 2. 8.

Secondly, his power is alwaies exerciſed for their preſeruation, 2which was figured by the two braſen pillars in the Temple, the one called Iachin, that is, the Lord will eſtabliſh, and 1. Kings. 21.1 Kgs 21the other Boaz, that is, in him is ſtrength: both theſe conioyned doe make the ſafetie of his ſeruants compleate, if he had power, and not applyed it for our help, our caſe were nothing the better, if he ſhould ſet himſelfe to vphold vsus and faile of power, we could not ſtand, and therefore they were aſſured by theſe ſignes both of the one and the other.

Thirdly, it concerneth him in equitie, to ſtand for his owne people, that hauehave caſt themſelues vponupon him, and labour in 3his ſeruice, eſpecially he giuing warrantize for their ſafety. Pſal. 91. 4.

Obiect. But they are wronged and ſpoyled and ſometimes alſo killed.

Anſwer. Gods prouidence doth not free vsus from troubles, but preſerue vsus in them, for then it is moſt ſeaſonable. Wiſedome did foreſee that there would bee aſſaults, elſe why did ſhee make her caſtle ſo ſtrong? But this is the happy eſtate of p. 5Chriſtians, that though they bee perſecuted, yet they bee not forſaken: and though they bee ſlaine, yet not ouercome; beecauſe the louelove of God remayneth with them, and a bleſſed reward is prepared for them.

Reproofe of fearefull perſons which hauehave no courage for Vſe. 1 the truth, that dare not ſhew themſelues in any good cauſe, which may procure diſpleaſure, nor exerciſe thoſe ſeruices which are neceſſary for their ſaluation.

Secondly, terrour for perſecutors and ſuch as oppoſe themſelues 2againſt godly Chriſtians: they ſet themſelues to beate downe Gods houſe vponupon his head, to hew out the ſtones, and dig downe the walles, to plucke downe the timber from off the roofe: and they imagine that there is neither difficultie nor danger in this attempt, but that they may eaſily and with impunitie effect their purpoſe. But howſoeuer they eſteeme it a cottage that ſtandeth on rotten props, they ſhall finde it a caſtle that ſtandeth on mightie pillars: and if it ſtand, they ſhall fall. And looke how much ſafety is to the houſe & them that be in it; ſo much perill is to the enimies and them that aſſault it: for he is not onelyonly a wall of defence round about his people, but a wall of ſite to conſume their enimies. Zach. 2. 5.

Thirdly, conſolation, though the enimies of the Church be 3neuer ſo many or mightie, yet doth it ſtand ſtill impregnable and inuincible: the gates of hell, that is, the power of all the Mat. 16. 18.Matt 16:18Diuels ſhall not preuaile againſt it. And ſuch is the ſafety of eueryevery particular Chriſtian, both for ſoule and body, for if one ſtone could bee caſt downe, the whole building might bee demoliſhed.

Shee hath killed her vitailes, mingled her wine, &c. Verſe. 2

Mention was made before of Wiſedomes houſe, and the ſtrength of it; and heere of her hoſpitalitie and houſe keeping in it; where heauenly things are repreſented by earthly, and the bountie and magnificence of the Lord, by the plentifull prouiſion of a liberall feaſt-maker. For the graces of his ſpirit by the miniſtery of the word, are compared to daintie meates and delicious wines, either ſpiced, or mingled with p. 6choiſe kinds of coole waters, whereby in thoſe hot countries they were much refreſhed. Wherevnto is added the circumſtances of readineſſe; that there needeth no tariance, or long wayting, but all things are in order and commodiouſly prepared for the preſent refection of the gueſts.

Killed her vitailes, &c. The beſt cheere is that which is Doct. 1 made for the ſoule in Gods houſe: which is declared by diuers The ſoules food is the beſt fare.circumſtances in the Parable of the great feaſt. Mat. 22. 2. 3. As that it was made by a King; and therefore not common, but coſtly according to his royall ſtate and greatneſſe: and was alſo a wedding feaſt; which is vſually great and full of ſolemnitie: and made at the marriage of his owne ſonne; which conſequently would cauſe it to bee much more ſumptuous and magnificent, then if it had beene for a ſeruant or kinſman, or ordinary perſon. By all which is meant the Goſpell, wherein eueryevery faithfull man is feaſted, and made Gods ſonne, and maried to Chriſt himſelfe.

One reaſon to proue this doctrine is, the reſemblance and Reaſon. 1 agreement that is betweene the ſpirituall foode and corporall meates: it is delightfull to the ſoule as they bee to the ſence: that reuiueth the afflicted and troubled conſcience, as they refreſh the ſpirits of a faint and feeble perſon; and addeth increaſe of ſtrength and ſtature to the inward man, as they doe to the outward.

Another reaſon is, the differences that are betweene them, 2wherein this heauenly & celeſtiall banquet doth far ſurmount the earthly. Firſt, this onelyonly is perpetuall, day & night, through the whole yeere, and whole life, and at death and euermore: whereas all others are but for a few daies, and commonly not for many houres. Secondly, heere is no ſurfet or danger by exceſſe, though wee continue eating and drinking vnceſſantly without intermiſsion; which is contrary in corporall repaſts. Thirdly, this is a durable meate, and doth miniſter an abiding nourtriture, that hee that hath once digeſted it, ſhall neuer after periſh by hunger. Fourthly this doth not onelyonly ſuſtaine life for a time, but giuegive it and preſerue it for euer. Fiftly, wheras all other meates and drinkes, though neuer ſo plentifull, are p. 7onelyonly for the belly, and helpe againſt nothing but the preſent hunger and thirſt; this bringeth with it ſafetie, wealth, dignitie, and all happineſſe. Sixtly and laſtly, heere is open houſe kept continually for all commers, nations, ages, and ſtates, without any diſparagement to the greateſt, or contempt of the meaneſt: none is excluded that is willing to bee admitted: none is vpbrayded for comming too often, the more they frequent the houſe, the more they ſhall be made of, and the better welcome.

Confutation of ſuch as ſtand vponupon the merit of man for ſaluation: Vſe. 1 all the grace wee partake of, is beſtowed vponupon vsus at Wiſedomes royall feaſt; and that is franke and free, and from his owne goodneſſe. Great perſonages, eſpecially Princes vſe not to take a ſhot when they hauehave giuen entertainement.

Inſtruction, that wee come to the word and Sacraments 2and all the holy ordinances of God as an hungry man to a good feaſt, with a willing minde, a large deſire, a good appetite Iſa. 55. 1.Isa 55:1and a certaine expectation to bee ſatiſfied.

Conſolation for poore Chriſtians that finde ſuch plenty of 3ſpirituall prouiſion in Gods houſe: though they feele penury of earthly things in their owne. For the fruition of the greater, doth counteruaile the want of the leſſe: and the comfortable refreſhings of the ſoule, will make men more patiently to endure the diſtreſſes of the body. Pſal. 63. 1. & 5.

Mingled her wine, &c. It is not the wit of man but the Doct. 2 wiſedome of God that doth make the miniſtery of the word comfortable. This doth hee aſſume to himſelfe in a peculiar manner, ſaying: I create the fruit of the lippes to bee peace. It is Iſa. 57 19.Isa 57:19as proper to him to giuegive peace by the preaching of the word, Gods wiſedome, not m…ns wit, makes the word comfortable.as to giuegive being and forme to a creature; or to take away the corruption and puniſhment of ſinne. Elſe what need had Dauid to call vponupon him to make him heare of ioy and gladneſſe? if it had beene in mans power, hee might hauehave commaunded it at his ſubiects hands; and the Prieſts and Prophets would Pſal. 51. 8.Ps 51:8hauehave thought it a preferment to be admitted to that ſeruice: but he knew it was no more poſsible for the beſt qualified of them to remoue his ſorrow without Gods bleſsing, then for a ſurgeon p. 8to cure a wound with his white hand without a plaiſter.

Firſt, ioy is a fruit of the ſpirit. Gal. 5. 22. Secondly, to giuegive Reaſons. 1 true comfort is to ſpeake to the hart, and to aſſure it of the pardon 2of all iniquitie. Iſa. 40. 1. True it is that men may bee the inſtruments of both theſe, but the author of neither.

Thirdlie, it is ſeene by wonted experience, that they which hauehave the fineſt wits, the greateſt art, and ſweeteſt tongues 3(not guided by the counſell of God) are leſſe profitable in their Miniſtrie, than men of meaner parts, bringing onelie the power of the word and ſpirit in their doctrine. Ier. 23. 31.

Reproofe of ſuch miniſters as iudge it a baſe thing to content Vſe. 1 themſelues with the plaine ſimplicitie of the Scriptures, but powder their doctrine with the duſt of mens deuiſes, and authorities. Secondly, of ſuch hearers as depend vponupon the perſons of the preachers, eſteeming ſo far of the Sermon, as the miniſter is graced with outward ornaments, and according to that rule they meaſure all the doctrine that is deliuered, and ſo many times they thinke good wine to bee harſh, becauſe it is brought in a pewter ſlagon, and vineger very pleaſant, becauſe it is brought in a ſiluer goblet.

Terrour to them that diſtaſt all kinde of ſincere teaching, 2the more Chriſt dealeth with it, the more they loath it, nothing is ſo offenſiue vntounto them as the mixture he maketh: they more abhorre it then gall and wormewood.

Prepared her table. Gods ſauour and grace is alwaies ready Doct. 3 to be found when it is faithfully ſought. Our faith can neuer They that …aithfully ſeek …ods ſauour, …oe ſurely …nde it.take him ta…dy in deſiring that at the preſent which he cannot giuegive till heereafter, or in beeing before hand to demaund that which his ability is behinde hand to performe. The meſſengers ſay not in the goſpell, be there at ſuch a time, and in the meane while things ſhall be prepared, or goe with mee now, and dinner will be ready anone, but come, for all things are now ready.…uke. 14. 17.

The firſt cauſe is in reſpect of God himſelfe, whoſe prouident Reaſons. 1 care hath foreſeene what things would be expedient, and his power ſo ſufficient to ſupplie all wants, that there cannot be the leaſt defect for any one moment. Secondly, in reſpect of p. 92his Church and children, whoſe ſtate doth as much require continuall grace, as the light of a lampe hath neede of oyle to maintaine it.

Confutation of their impious error, that thinke the word Vſe. 1 and Sacraments containe onelyonly emptie ſhewes of happines long to come in another world, and nothing preſent, but dry and withered promiſes. What is this, but to charge God to be a deceiuer, and being voide of all merciemercy and fidelitie, to ſtarue his people? We would deem him a miſerable maiſter or houſeholder, that hauing corne and ſtore of prouiſion in preſent, ſhould yet keepe his familie faſting, and feede them onelyonly with a bare hope of harueſt to come. The Scripture teacheth it not to bee agreeable to merciemercy to put off our needy neighbour Ch. 3 28.till to morrow, when we hauehave wherewith to relieue him to day, and certaine it is, that the Lord doth not require more iuſtice and compaſsion of his creatures, then himſelfe will ſhew his owne children. But thoſe men finde the caſe to be ſo: they ſpeake by experience, they neuer got any good by comming to ſuch exerciſes, it is like to bee true, but why? they came not as friends, but as ſpies, and ſpies will bee eſpied out and turned away emptie. The comforts of the word and ſpirit be prepared for them that louelove God. 1. Cor. 2. 9.

Inſtruction, that if we at any time faile of good ſucceſſe in 2the ſeruices of God, that wee impute it to our ſelues, and not lay the blame vponupon his ordinances: they were not barren of vertue and power, but we were wanting in faith or repentance, or in performance of ſome ſuch duties, whereby we ſhould hauehave beene better prepared.

Conſolation, that if we feele want of any grace, or of power 3againſt any ſinne, it is neuer out of ſeaſon to ſeeke ſupply, we ſhall be ſure to preuaile whenſoeuer wee faithfully labour for it, and that as God hath grace alwaies ready for vsus in this life, ſo is glory and bleſſedneſſe from euerlaſting prepared for vsus in the life to come. Mat. 25. 34.

p. 10Shee hath ſent forth her Maides. &c. Verſe. 3

In the former words was ſhewed what preparation wiſedome made for her feaſt at home, and in theſe what courſe ſhe taketh to inuite the gueſts abroade, her maides are ſent forth as meſſengers into the ſtreetes, and gates, and market place, which commonly are frequented with greateſt multitude and concourſe of people, to call as many as they can meete with: not that maides or matrons or any women are allowed to bee miniſters, but hee proſecuteth the allegory eueryevery part of it correſpondent and ſutable to other, as Chriſt himſelfe vnderſtood by wiſedome is compared to a Lady, ſo his Prophets, Apoſtles, paſtors, and teachers are reſembled to maides, which in regard of ſex are moſt meete to waite vponupon women.

God in his wiſedome hath appointed that they that will Doct. 1 come to ſaluation, muſt bee brought to it by the miniſtrie of The miniſtry of the word the meanes of ſaluation by Gods ordinance. 2. Cor. 5 18.2 Cor 5:18his meſſengers, ſo the Apoſtle teacheth, that all things are of God, which hath reconciled vsus vntounto himſelfe by Ieſus Chriſt, and hath giuen to vsus (ſaith hee) the miniſtrie of reconciliation: the father of his owne goodneſſe hath vouchſafed to be at one with vsus: hee hath appointed his ſonne to make the peace, and his word to declare the performance of it by the ſonne, and his miniſters to publiſh it by warrant of his word.

Firſt, Chirſt hath ſubſtituted them to bee his deputies, and Reaſons. 1 ſtill doth ſpeake to his people by them. 2. Cor. 5. 19.

Secondly, our neceſsitie is ſuch as doth require the help of 2their miniſtrie: for wee hauehave no inclination of our ſelues to come to this feaſt vnleſſe wee bee ſent for: many are readie to preſſe to corporall banquets, where they hauehave neither calling nor countenance, but be many times repelled that they cannot get in, or extruded and turned out at the dores before they be ſatisfied: but to this commeth none without bidding, nor vſually without much vrging.

Thirdly, the Lord doth ſo highly eſteeme of their ſeruice, 3and ſo far obſerue them that reiect their councels and holy inſtructions that they that will not be directed to euerlaſting life p. 11by them ſhall neuer attaine vntounto it without them. Luke. 14. 24.

Inſtruction to be teachable and tractable to their perſwaſions Vſe. 1 ſo farre as they bring their meſſage from their maſter, and call vsus from the poyſon of our owne ſinfulnes, to the wholeſome food of wiſedomes feaſt. Iſa. 50. 20.

Reprofe of ſuch as account them vnneceſſary and vnprofitable, 2and thruſt vponupon the people as a trouble, burthen, and charge vntounto them: who many times both diſpiſe their doctrine, and perſecute their perſons. Mat. 22 6.

Conſolation for ſuch as hauehave them in ſingular louelove for their works ſake, dealing kindly with the miniſters and taking the 3benefite of their miniſtrie: the kindneſſe they ſhew is accepted, as done to Chriſt, and the promiſes they receiue be as ſolide and ſure, as if they were deliuered by Chriſt.

Chriſt Ieſus hath appointed the preaching of the goſpel to Doct. 2 be moſt publike, that all might be inſtructed by it. This moued Chriſt would hauehave the goſpell openly taught that all might bee inſtructed.the Apoſtle to be ſo induſtrious in his function, and deſirous eueryevery where to preach, both to the Iewes & Gentiles. It was his bounden duetie ſo to doe: he did owe them that ſeruice: the Lord bequeathed vntounto them the miniſtry of ſaluation, and made him an executor of his will, and therefore hee Rom. 1. 13. 14.Rom 1:13Rom 1:14was in their bebt, vntill he had diſcharged it.

Firſt, all the doctrine of God is perfectly true and will Reaſons. 1 hold out at the triall: the more it commeth into the light to bee looked vponupon, the more it will bee iuſtified, to the glorie of the author, the clearing of the miniſters and ſaluation of the faithfull hearers.

Secondlie, his goodneſſe is ſuch that hee would hauehave no 2man to periſh, but would all men to come to repentaunce. 2. Peter. 3. 9.

Thirdlie, hee hath ordained it to bee neceſſarie and effectuall 3for the ſaluation of all ſorts of people. Titus. 2. 11.

Fourthly, it is expedient for the rebuke of ſinfull men. Iſa. 458. 1. and the comfort of godlie men. Iſa. 40 9. and the edification of all men. Rom. 16. 26.

Reproofe of Ieſuites, Seminaries, and Browniſts, which delight Vſe. 1 to creepe into corners. Secondlie, of ignorant and inſufficient p. 12miniſters which neuer dwelt in wiſedomes familie, nor receiued any meſſage from her, and therefore are vtterlie vnable to declare her minde.

Who ſo is ſimple &c. Verſe. 4

Heere is a diſcription of the gueſts that be meete for this feaſt, which in ſhew ſeeme moſt vnmeete, as being moſt vnlike the Miſtreſſe of the feaſt: and theſe are ſimple perſons, deſtitute of ſpirituall vnderſtanding, yet ſo as they feele the want of knowledge, and the waight of their ignorance, and leane no longer on worldly wiſedome.

Who ſo. Ignoraunce is not a cauſe that ſhould ſtay men from Doct. hearing the word of God, but rather incite them to it.The more ignorant we are, the more need we hauehave of inſtruction.

Firſt, their neceſsitie doth require it: for who hath more neede of eie-ſalue, then they whoſe eies are ſore? And who hauehave more neede of guides, then they who hauehave loſt their ſight and are bee-come blinde? And eſpecially when the way is difficult and full of daunger.

The vertue and efficacie that is in the word ſhould allure them vntounto it: for it is ſufficient to illuminate, and giuegive light to all that ſeeke it. Pſal. 19. 7. 8. &c.

Inſtruction for the miniſters of Chriſt ſo to deliuer the doctrine Vſe. 1 as it may be moſt plaine and perſpicuous to the ſimple people. 1. Cor. 14. 19. 24.

Reproofe of ſuch as affect obſcuritie, that the vulgar ſort 2ſhould not vnderſtand them, taking it to be for the glorie of their learning to mount aboue the capacitie of their hearers.

Conſolation for poore vnlearned men when they come to 3the Church of God: let them not bee diſcouraged if their appetite ſerue them. They are bidden gueſts, and Chriſt hath prepared meate for them, and it doth his hart good to ſee them eate it. That is, hee is well pleaſed, and doth reioyce that God doth beſtow his graces vponupon them. Mat. 11. 52.

Fourthly, for the confutation, firſt, of the Popiſh ſeruice in a ſtrange language, wherein the ſimple people bee ſo farre 4from receiuing any comfort by the matter that is vttered, as p. 13that they vnderſtand not the very woordes that are ſpoken, and therfore God neuer ordained it for the vſe of his Church. Wherupon alſo followeth, that thoſe prieſts bee none of wiſedomes attendants, beeing neither fit to bee meſſengers abroad to call the gueſts, nor to bee officers at home to giuegive them entertainment. Secondlie, of ſuch as make ignoraunce their appologie for perſiſtance in ignoraunce. It is, ſay they, for ſchollers, and men of iudgement to heare ſermons, and not for the vnlearned. Here is that excuſe taken away, and ſo hath this text hetherto mette with many other ſhifts and euaſions which men hauehave deuiſed to exempt their necks from Chriſt his yoke. Firſt ſay they, this preaching and other exerciſes of religion be fooliſh and rediculus: but wiſedome is the authour thereof. Secondlie, they be dangerous to deale with: but ſhe hath hewen out ſeauen pillars. Thirdlie, they bee tedious and vnpleaſant: but ſhe hath made a banquet. Fourthlie, wee can learne as much by reading good bookes, as the beſt Preacher can teach vsus: but ſhe hath ſent foorth her maides. Fiftly, ſermons are hard to come by, where ſhould wee hauehave them? She cryeth vponupon the hye places. Sixtly, wee are ſimple men and want vnderſtanding: but ſhe ſaith: Who ſo is ſimple let him come hether, and he that is deſtitute of vnderſtanding &c.

Come and eate, &c. Verſe. 5

The exhortation which wiſedome vttered by her maides is againe repeated, to expreſſe the ſerious deſire and true meaning of the meſſengers and maſters in calling of the gueſts, and to let them know alſo, that as they are bidden by way of inuitation, ſo they are commanded by way of ſummons, and therefore to addreſſe themſelues thereunto with all expedition. And becauſe it is not their preſence onelyonly that is required, but a profitable vſe-making of the vndeſerued fauour that is ſhewed vntounto them, therefore they are beefore hand informed to what end they are ſent for, to eate and drinke of the delicates prepared, which is to receiue the merits and graces of Chriſt, with the promiſes of God, and to make them their owne by faith, and particular application.

p. 14It concerneth vsus duely to imbrace the mercies of God when Doct. hee doth offer them vntounto vsus. It is his good pleaſure that wee When God offers inſtruction we ought to receiue it.ſhould enioy them: otherwiſe they ſhould neuer hauehave beene prouided. So by the Prophet he proclaimeth Iſa. 55. 1. Ho, eueryevery one that thirſteth, come yee to the waters, and yee that hauehave no ſiluer, come, buy, and eate: &c. There is no vitailer ſo deſirous of gueſts for his owne gaine, as Chriſt is of our company for our ſaluation, hee would hauehave vtterance of his heauenly food that it ſtand not vponupon his hand, and therefore calleth vppon all that feele themſelues in want, to come take their part with him. And becauſe they be needy and vnable to diſcharge the reckoning, he is content to be paid with a good ſtomacke to fall to, he would hauehave them worke it out at eating and drinking, that is, hee doth beſtow it vponupon them of his owne free fauour without all deſert of their part.

Firſt, God neuer offereth any thing vntounto vsus, which is not Reaſons. 1 meete and expedient for vsus. Secondly, it is a grieuous ingratitude 2to reiect the kindeneſſe of God. Luke 14. Iſa. 7 13. Thirdly, not to receiue the gifts which the Lord doth proffer 3vntounto vsus, is to diſpiſe them. Ca. 1. 24. 25. Act. 13. 41. Fourthly, benefits not accepted, draw iudgements after them 4that cannot be auoyded. Cap. 1 27.

Admonition to make vſe of the miniſtry of the word, not Vſe 1 ſparing this holy meate, before the table be taken vp, for howſoeuer for corporall food, though we looſe the opportunitie at one time, we may finde it at another, though at one place we eate nothing, yet at another wee may hauehave plentie: though no man would feaſt vsus abroade, we may prouide for our ſelues at home, yet the caſe ſtandeth not ſo concerning this ſpirituall meate, neither our ſelues, nor any other beſide Chriſt, can any where, at any time ſuſtaine our ſoules, and being not fed by him we periſh for euer. Ioh. 6. 53.

Reproofe of Recuſants and Browniſts, that will not repaire with the congregation of Gods people to the place whether 2Chriſt calleth them. Secondly, of ſuch as being preſent are yet without all fruit of Gods ordinances, they neyther eate, nor drincke of the ſpirituall graces, but onelyonly ſee the dreſsing of p. 15the meate, and the diſhes ſet before others.

Conſolation to them whoſe hearts do feele the comfort of 3theſe graces, they be their owne by a principall propertie, as a man hath a peculiar right in his foode, whereof no man is partaker with him, but is made his owne by the ſureſt poſſeſsion, being turned into nor triture, & made not onelie his, but a part of him; and Chriſt is made more certainelie, and properlie, and conſtantlie ours, then the foode that is conuerted into our owne ſubſtance, for it will abate againe and be conſumed, but hee remaineth our owne for euer.

Forſake the fooliſh. &c. Verſe. 6

Now ſhe giueth rules of direction to them that were called, the better to fitte them for her familie: as firſt for their companie, that ſince they are to hauehave ſocietie with the ſaints in the church, they are to ſeperate themſelues from the ſinners of the world. Whereunto ſhee perſwadeth them by the good effect enſueing, that the gaine of euerlaſting life will counteruaile and ouerpoiſe the loſſe of all worldlie and fleſhlie friends.

The other is for conuerſation, that for as much as they are to dwell with wiſedome (for all the gueſtes are domeſticall and of the houſehold) that therefore all their waies and behauiour, bee holie and agreeable to wiſedome.

When wee begin to cleaue to God and good men, we muſt Doct. forthwith breake off all league with wicked men. It was one of If we will bee good men, wee muſt forſake ill companie.the firſt points of counſell that Peter gaue to the three thouſand whom he then preſentlie conuerted, and that which with manie words hee did exhort them vntounto, that they would ſaue themſelues from that froward generation. Yf they would hauehave God to ſaue them from damnation, they muſt ſaue themſelues from the fellowſhip of damnable men. Act. 2. 40.

Firſt, in regard of the caſe wherein they ſtand, as appeareth Reaſons. 1 by the conſequence of this text, that ſuch as bee at vnion with dead men, bee in ſtate of death, and therefore ſaith hee, leaue them, and liue. Secondlie, in reſpect of behauiour, as the 2coherence importeth: Forſake the fooliſh & ſo walke in the way p. 16of wiſedome; for ſooner they cannot, being corrupted with examples, companiè; counſels, and all peſtilent and contagious courſes: and therefore ſaith the Prophet. Away from me ye Pſal. 119 115.Ps 119:115wicked, for I will keepe the commaundements of my God.

Thirdlie, it bringeth them that vſe ſuch haunts, into ſuſpition 3with Chriſtians whereby they be depriued of that communion, which they might hauehave with them.

A defence of them that ſhew their obedience therein, ceaſsing Vſe. 1 to aſſociate themſelues with vngodly companions. It is not their ſingularity, and puritie, that they would ſeeme better then other men: it is not their proud ſpirits diſdaining their neighbors, and thinking that no company is good enough for them: It is not becauſe they are new fangled, and ſo forſake their old friends, and caſt of all good fellowſhippe: but it is the commaundement of God that doth require it, and their dutie to performe it.

Inſtruction to ſuch as deſire good men to bee ſociable with 2them, let them bee alſo good men that their ſocietie may bee good and warrantable, for ſo Chriſtians may ſafelie and will cheerefully adioyne themſelues vntounto them. Otherwiſe there neither is, nor muſt bee, nor can bee any good agreement beetweene 2. Cor. 6. 16.2 Cor 6:16light and darkneſſe, righteouſneſſe and vnrighteouſneſſe, God in the one, and Beliall in the other.

Reproofe of them that can indifferently brooke all companies, 3and conuerſe with all manner of perſons: If they bee ruffians, blaſphemers, & drunkards, they can play the good fellowes with them: If they be Chriſtians and ſuch as feare God, they can diſcourſe of points of religion, they can giuegive teſtimonie of godly preachers, they can relate what excellent Sermons they hauehave beene at. Certaine it is, that they doe but counterfaite on the one ſide? Then is their behauiour naturall when they conuerſe with the worſt, and meerely artificiall, when they come among the beſt.

The other two clauſes of this verſe are reſerued to bee handled in ſit place.

p. 17Hee that rebuketh, &c. Verſe. 7

Hitherto hath beene ſhewed how the meſſage of ſaluation was ſent by Chriſt, and brought by his miniſters: now heere is declared how it is receiued of the people. And firſt, hee bringeth in ſuch as be vncapable of it, namely, deſperate wicked men, being altogether incurable, whom the Scripture termeth skorners. And theſe will attempt to blemiſh and ſhame all thoſe that ſhall admoniſh them: As charging them ſometimes with arrogancie, mallice, indiſcretion and hipocriſie: ſometimes with ſciſme, ſedition, couetouſneſſe and other miſdemeanours: and if theſe imputations can take no holde on them, as grounded on no probabilitie, then they fall vponupon their meane eſtate, and parentage, and education: for ſo they dealt with the Lord Ieſus Chriſt himſelfe. Mat. 13. 55.

The moſt faithfull Miniſters bee commonly expoſed to Doct. greateſt reproches. If they begin to diſgrace ſinne iuſtly; ſinfull The beſt men moſt defamedmen will not ſpare to depraue them vniuſtly. And for this purpoſe whatſoeuer commeth to hand will ſerue their turne: If they can proue no euill by them, it is inough to traduce them for too much goodneſſe. So was Iohn accuſed to bee a diuelliſh wretch, for being, as they made it, too preciſe and pure in mortification: and Chriſt on the other ſide condemned Mat. 11. 18. 19.Matt 11:18Matt 11:19of intemperancie, for inioying a more free libertie in the holie vſe of the creatures.

Firſt, heereby they vſe a pollicie to ſhift for themſelues, Reaſons. 1 ſtriuing to fence their hearts from feare, and their names from infamie. For if they could perſwade their owne ſoules, that theſe ſharpe cenſurers were as bad as other men, they thinke it would ward off the ſtroake of their rebukes: if they could make others beleeue that all their accuſations were but calumniations, it would free them from ignominie and diſcredit.

Secondly, they ſeeke to reuenge themſelues in this, by 2drawing their admonitors into contempt and danger. They purpoſely take the way not onelyonly to quench the louelove and good liking which the people bare to them, but to kindle the diſpleaſure of the maieſtrate againſt them. Amos. 7. 10. Iſa. 29. 21.

p. 18Inſtruction not to deale like ſcorners, in ſeeking to blemiſh Vſe. 1 them that would wipe out our blemiſhes. If they hauehave faults to be reproued, let vsus ſhew our louelove at ſome other time, & not our ſpleene at this time: It is no good way of clearing, to plead guiltleſſe by recrimination.

Secondly, that miniſters and ſuch as are to admoniſh, be not 2ſhielded onelyonly with patience, but with innocencie, and vpright behauiour. For if wicked men be growen to that impudency, as to giuegive aſſault to the names of harmeleſſe perſons, (their obtrectations requoyling vponupon themſelues, to their owne ſhame) how would they inſult ouer vsus, if they had iuſt aduantage againſt vsus?

Thirdly, not to bee credulous to the clamorous reports of 3vngodly men, which raiſe vp rumours againſt Chriſtians. You ſhall find the greateſt offendours, to be the moſt grieuous accuſers: they would couer their faults by bearing the world in hand that ſuch as vſe to finde fault with them, bee moſt faultie.

Rebuke not a ſcorner, leſt hee hate thee: &c. Verſe. 8

In the former verſe was ſhewed how ſcorners vſe to deale with them that rebuke them: and heere the holy Ghoſt teacheth how wee muſt deale with ſcorners. Namely, ſithens wee ſhall needeleſſely ſtirre vp hatred againſt our ſelues, and performe no good to them, that therefore we deſiſt from them, and let them alone. Wheerein notwithſtanding good diſcretion is to be vſed, that none which may bee corrigible be reiected for a ſcorner, but ſuch as vponupon ſufficient triall hauehave declared themſelues by a continued obſtinacie to bee ſo. And in this caſe alſo, though priuate reproofes are to be ſpared, yet muſt they publikely bee purſued by the miniſtrie, and cenſured by the Church, and puniſhed by the magiſtrate.

The benefite of Chriſtian counſell is no to bee offered to Doct. an obſtinate ſinner. So doth the holy Ghoſt teach in another Obſtinate perſons are vnworthie a reproofe.place of this booke. Cap. 23. 9. Speake not in the eares of a foole, for he will deſpiſe the wiſedome of thy words. He would not hauehave p. 19the gracious ſpeaches of godly Chriſtians to bee powred into his eares which is well knowen not to ſuffer them to ſinke into his heart to worke grace there, but ſetteth hart, and lippes and life contemptuouſly to deſpiſe them.

Firſt, it is a certaine loſſe of labour to deale with them, and Reaſons. 1 to as good purpoſe to lay a plaiſter to a dead mans wound, as to endeauour to heale them.

Secondly, it is a loſſe of thoſe precious admonitions: the 2holie things of God are throwen to dogs, and the pearles and ornaments of Chriſtians are caſt to vnteachable ſwine that will trample them vnderunder feete. Mat. 7. 6.

Thirdly, it cannot bee without perill to our ſelues which 3God doth not call vsus vntounto: for their hatred is like to worke diſgrace, or violence, or other hurts which their diſtempered affections doe threaten. So Chriſt ſayth that dogs will all to rent them that ſo offer to feede them.

Inſtruction to bee very circumſpect what perſons we deale Vſe. 1 with, that there bee ſome hope of ſucceſſe, If after walking and ſtanding in wicked wayes, they ſit at reſt in the ſcorners chaire, let vsus leaue them there and diſquiet them no further. For if wee moleſt them, they will trouble vsus, and going beyond our bounds againſt the rule of Chriſt, where is our warrant of ſafetie againſt their malice, or of patience, wiſedome, and moderation to containe our ſelues.

But rebuke a wiſe man, &c. Verſe. 8

Now hee commeth on the contrary ſide to commend the competent hearers of Wiſedome, vponupon whom good leſſons are well beeſtowed. And they are deſcribed, firſt by their willing receiuing of inſtruction, that they louelove them the better that ſhall deale plainely with them: Secondly, by the good vſe they make of it, increaſing both in knowledge and practice of vnderſtanding, and therefore are called, wiſe and righteous.

Rebuke. Men of beſt knowledge and pie… …uſt ſometimes Doct. 1 bee admoniſhed of their faults. So was Dauid, ſo was p. 20The beſt may mend.Iehoſaphat, Ezechias, Peter, and many other. Rich garments require bruſhing, and fine linnen hath neede of waſhing, and the moſt pleaſant and delightfull gardens muſt oftentimes be weeded.

Firſt, originall corruption doth cleaue vntounto their nature and Reaſon. 1 infect their hearts, and many times deſile their behauiour, and though they make it langiſh through wounds that they giuegive it: yet it will neuer be ſtarke dead, ſo long as they be aliue.

Secondly, God hath ordained it as a medecine for humilitie 2againſt pride, that they ſhall ſtand in neede of the helpe of their brethren, and ſometimes alſo come vnderunder their cenſures.

Thirdly, it is a bond whereby one Chriſtian is knit to an 3other, when the one doth declare louelove by giuing of faithfull counſell, and the other by thankefull receiuing of it.

Inſtruction, Firſt, that the good gifts of Gods children cauſe Vſe. 1 vsus not to denie this duetie to them, when their wants and our oportunitie call for it. Secondly, to conceiue louingly of them that ſhew vsus this kindeneſſe: they doe good to our ſoules, and befriend vsus in our names, by couering our ſinnes from others, and ſhewing them to our ſelues, which elſe might breake out to our infamie. Iac. 5. 20. And by this meanes God ſhall bee ſerued, and his Scripture obayed on both ſides: whiles the one part doth brotherly admoniſh according to the precept that heere is giuen, and the other part doth kindely accept it according to the reaſon anexed.

Confutation of them that too far iuſtifie the waies of good 2men, approuing their errours in opinion, their ſlips in ſpeaches, their ſlidings in actions, and all elſe to bee well, and warrantable, and imitable, if the men bee wiſe and godly. Nothing of them is to bee miſliked that hath an example of any good men practiſing the like: but they conſider not that ſome things may grow on the ſlips that ſpring from the roote, and not all on the ſience that is ingrafted.

It is a note of a man that is truely religious to increaſe in Doct. 2 grace and vnderſtanding. It appeareth that they liue by their Hee is truely gracious, that growes in grace.meate, and hauehave good digeſtion of it, when they grow in ſtature, ſtrength, and ſtomacke. So was it ſaid in the firſt Chapter: p. 21A wiſe man ſhall heare and increaſe in learning. The bare hearing doth not neceſſarily argue a wiſe man. For fooles doe often bring their eares to the word, but to heare, and learne, and to learne with increaſe, that doth teſtifie an holy wiſdome.

Gods bleſsing doth accompany ſuch as hauehave ſinceritie in Reaſons. 1 them to adde to their ſtocke: and from ſuch as hauehave no more but a ſhew, he taketh away that alſo, that they may appeare to be diſſemblers. Luke. 8. 18.

Secondly, ſound vnderſtanding doth diſcouer the defect of 2vnderſtanding: what great neede they hauehave, what little ſtore they hauehave, and the dore of Gods ſtorehouſe and treaſure opened to them for their full ſupplie.

Thirdly, they know the wants of theſe heauenly Iuels, that 3their price is ineſtimable, and therefore they grow inſatiable in their deſires, and though they get much, yet ſtill they labour for more, and bee as greedie and hauing, as though they had nothing at all.

Fourthly, the former taſting & feeding on this coeleſtiall food 4hath brought them to a perpetual longing after it: the more they receiue, the more hungrie they are: the exerciſe of eating hath ſo ſharpened their appetite, as they deſire continually to eate.

Inſtruction to approue our wiſedome and righteouſnes in Vſe. 1 proceeding to be more wiſe and righteous: and ſo ſhall wee beſt pleaſe God himſelfe. 1. Theſ. 4. 1. So ſhall we be inriched with more full holineſſe. 2. Cor. 7. 1. So ſhall wee bee eſtabliſhed more firmely, and kept from all apoſtacie and backeſliding. 2 Pet. 3. 17. 18.

Reproofe of Nonproficients, which are taught much and 2learne little, and practiſe nothing at all. Secondly, of full perſons which thinke they hauehave attained to a ſufficiencie: they hauehave plyed it hitherto, and now they may giuegive ouer their labours, they hauehave gotten inough and now what neede they ſeeke any more? But let them heare what the ſpirit of God teſtifieth of their caſe to the conceited Laodicians, when they Apoc. 3. 17.Rev 3:17ſaid they were rich and increaſed with goods, and wanted nothing, then they were wretched, and miſerable, and poore, and had nothing. Hee that hath as much grace as euer hee did deſire, p. 22did neuer truely deſire to hauehave any. And hee that doth purpoſe neuer to bee better, will preſently grow to bee worſe, and laſt of all proue to bee ſtarke naught.

Conſolation for ſuch as bee of the mending hand, though 3they hauehave defects and imperfections, and bee drawne aſide, ſometimes with luſts, and corruptions: yet if they ſtill get ground of theſe enimies, and ſome addition come daily to their vnderſtanding and deſires by eueryevery Sermon and other good exerciſe, let them beleeue the teſtimonie of the holy Ghoſt, they bee in the number of the wiſe and righteous.

The beginning of Wiſedome is the feare of the Lord, and Verſe. 10 the knowledge of holie men is vnderſtanding.

Hauing ſo much commended Wiſedome and ſo earneſtly perſwaded men vntounto it, he ſheweth now wherein it doth conſiſt, that men might not be deceiued by the counterfait colour of it, diſcriding it.

Firſt, by the matter, that is, true pietie and religion, called commonly in the word the feare of God, becauſe it is an eſſentiall part thereof: and this is not a caſe contingent, as though wiſedome and pietie might ſometimes concurre in one perſon and ſometimes bee diſſeuered: but neceſſary and perpetuall, the one being alwayes the beginning of the other.

Secondly, by the manner, that it is not the knowledge of naturall things that is in Philoſophers: nor the knowledge of ciuill affaires that is in Politicians: nor the hiſtoricall and artificiall knowledge of points of Religion that is in hypocrites: but the miſticall knowledge of the miſteries of ſaluation, which the ſpirit of God doth reueale to the hearts of Chriſtians. 1. Cor. 2. 10. 11.

No man can be truely wiſe before he be vnfainedly religious, Doct. 1 Salomon had experience both of heauenly wiſedome and Religious men onelyonly are wiſe.humane wiſedome, of the ſhew of the one, and ſoundneſſe of the other, and thus doth hee declare his iudgement: Let vsus Eccle. 12. 13.Eccl 12:13feare God and keepe his commaundements, for this is the whole man, nothing but this can make a man to be a man, without p. 23which he is in worſe ſtate then a beaſt: his glory and excellencie conſiſteth in it, and all his profit and comfort proceedeth from it.

Firſt, God himſelfe doth vſually in his word call all vnregenerate Reaſons. 1 men fooles, eſpecially eueryevery where in this booke, & Deut. 32. 28. 29. now he ſeeth all things as they be, and not as they ſeeme to be: and foreſeeth all euents that ſhall fall out heereafter, and therefore his teſtimonie is to be receiued.

Secondly, Wiſedome is a ſtreame that floweth onelyonly from 2the word, and that to them that make conſcience, and not a bare profeſsion of it. So hee ſpeaketh by the Prophet concerning hippocrites: Loe they hauehave reiected the word of the Lord, and what wiſedome is there in them. Ier. 8. 9.

Many infallible fruites of the ſpirit be incloſed in it and iſſue 3from it, and are euermore in company with it, as puritie, gentlenes, readines to be intreated, merciemercy and fulneſſe of good fruites, ſinceritie, &c. Iam. 3. 17.

The miſerable condicion of all irreligious people, whereas 4eueryevery one is happy that is wiſe.

Inſtruction, that if we would hauehave the eſtimation, comfort, Vſe 1 direction, ſucceſſe, or any benefite of wiſedome, let vsus not labour for a polliticke head, but a holy and ſanctified hart: not ſo much for learning and abilitie to dicourſe and diſpute of points of religion, as for faith to beleeue, and a good conſcience to performe obedience, Deut. 4. 6.

Confutation of them that eſteeme all to bee wiſe that goe 2beyond others in wittand them eſpecially that compaſſe great liuings and wealth: was not Achitophell more wittie then any? and did he not …t play the foole more then all? hath not Sathan more ſubtilty and cunning then all the men in the world? and yet the moſt fooliſh creature to worke his owne woe that euer God made in the world. The Scripture calleth him a principallitie and a power and ſpeaketh of his craft, but no where giueth him the teſtimonie of wiſedome. And to them that know how to feather their neſts and increaſe their ſtate. The rich man in the goſpell may be a preſident: he could get, and ſaue, and keepe, and thriue as long as hee liued, and yet God p. 24Luke. 12. 20. 22Luke 12:20Luke 12:22called him foole when he died: and ſo (ſaith he) is eueryevery one that gathereth riches to himſelfe and is not rich in God.

Conſolation againſt the reproches, that are caſt vponupon men 3when they ſet themſelues to feare the Lord: now (ſaith the world) they begin to be fooles, hitherto they hauehave liued in good account, eſteemed for ſenſible wiſe men, and henceforth they will bee nothing ſet by: now (ſaith the Lord) they beegin to be wiſe: hitherto they could hauehave no approbation from God or good men, but now they take the way for good vnderſtanding.

And the knowledge. Sound and ſanctified knowledge is the Doct. 1 mother of all Chriſtian deuotion, where that faileth, there can No true deuotion without true knowledge.be no ſincere pietie: ſo ſaith God himſelfe in the firſt Chapter, ver. 29. They hated knowledge, and did not chuſe the feare of the Lord. Which Iob reproues in the wicked worldlings of his time: they ſay to God, depart from vsus, we deſire not the knowledge of thy Iob. 21. 14. 15.Job 21:14Job 21:15wayes, who is the Almightie, that we ſhould ſerue him? and what profit ſhall wee hauehave if we ſhould pray to him? wherein they declare that they hate his preſence, and reiect the knowledge of his will, and caſt off all care of his worſhip, and ſo there is an irreligious heart, an ignorant minde, and an impious behauiour.

Firſt, faith doth neuer goe without it: for faith is a perſwaſion, Reaſons. 1 and that perſwaſion is an high degree of knowledge, the heart beeing firmely aſſured of the truth of that which Gods promiſe did giuegive them to vnderſtand.

Secondly, the vnderſtanding is the eye of the ſoule to giuegive 2direction, and the fountaine from whence all good affections doe ſpring.

Thirdly, there can bee no exerciſe of godlineſſe (which is the very breath of all religion) where the commandement and 3promiſe of God is not apprehended.

Fourthly, the diuell hath the dominion of them that liue 4altogether in blindneſſe: for hee is the Prince of darkeneſſe: …he. 6. 12.he taketh, and holdeth, and leadeth them according to his will: and he will neuer be willing that either God ſhould be ſerued, 2. Tim. 2. 26.2 Tim 2:26or any man ſhould be ſaued.

Inſtruction to vſe all induſtrie and diligence to get knowledge: Vſe. 1 p. 25eſpecially that which hath the ſtampe of grace vponupon it, and is proper to the people of God. Send to heauen for it by prayer to the Lord: ſearch in the word for it with all good indeuours: by hearing and reading, by meditation and conference, by obſeruation and experience, and all other good exerciſes.

Confutation of ſuch as bee altogether careleſſe of vnderſtanding, 2that hauehave paſt a ſtate of their ſoules to ignorance for tearme of life: they would be reputed religious and godly, and yet want both mettall and making of all religion and godlines: but they though they be without knowledge hauehave (as they ſay) a good minde. But why ſaith the Scripture? without knowledge the minde is not good. Prou. 19. 2. yet they hope in another world to ſpeede as well as the beſt: and yet the Apoſtle teacheth that Chriſt ſhall come in flaming fire, rendring vengeance to them that doe not know God: doe they ſpeede ſo well that be condemned? 2. Theſ. 1. 8.

Secondly, of them that hauehave gotten ſome knowledge, but are voyde of all ſinceritie and obedience: it is not a vertue for their good, but a ſin for their hurt: and though for a time they make it ſerue their turne for a ſhew, yet it will turne to their ſorrow in the end, for they increaſe the hardnes of their hart, and the guiltineſſe of their conſcience, and the number of their ſtripes, according to the meaſure of their fruitles knowledge. Luke. 12. 47.

For thy dayes ſhall be multiplyed by me, and the yeares of Verſe. 11 thy life ſhall be augmented. If thou be wiſe, thou ſhalt be wiſe for thy ſel… ▪ and if thou Verſe. 12 be a ſinner, thou alone ſhalt ſuffer.

After the diſcription of wiſedome, whereby it may be rightly diſcerned is heere propoſed the profit and reward of it, whereby we are perſwaded to imbrace it: and that is.

Firſt, in a perticular, namely, long life: which is not ſo to be vnderſtoode as though it were perpetuall and ſo of abſolute neceſsitie: for then good men muſt grow to be old men, p. 26and all which dye young, ſhould dye wicked and damned: but that God hath the keeping of their liues in ſuch good ſafetie as they ſhall neuer be taken away before due ſeaſon: they ſhall not die ſo ſoone as that it would be better for them to liue longer: nor liue ſo long as that it might be hurtfull that they died not ſooner. This point doth Eliphas truely expound to Iob, and all other righteous perſons Iob. 5. 26. Thou ſhalt goe to thy Iob. 5. 26.Job 5:26graue in a full age as a crop of corne commeth in due ſeaſon into the barne. Now all graine is not of equall proportion of grouth: ſome is ſowen before others, and yet is cut downe after them: ſome is ſowen after others, and commeth to maturitie beefore them: ſo that good husbands diſpoſe not of their harueſt by meaſure of time, but by the ripeneſſe of their corne: and two extremities they prouidently auoide: neither too haſ…y to inne the fruits of their fields or trees, for ſo they would wither away: neither to defer the gathering of them after they bee ripe, for ſo they would drop off, and ſhedde, and grow to rottenneſſe. Afterwards he declareth the recompence of wiſedome ingenerall: that the poſſeſsion and practiſe thereof is not onelyonly a ſeruice to God, nor alone for his ſake ſo often required: but redoundeth alſo to the profit of them that bee owners and performers of it. And to this is oppoſed the contrary ſtate of thoſe peruerſe and wilfull ſcorners, that howſoeuer their deſire and purpoſe is to doe miſchiefe to others, yet all their malice returneth on their owne heads.

Thy dayes ſhall be multiplyed, &c. Wiſedome and grace doe Doct. 1 not onelyonly procure our life to bee euerlaſting in heauen, but of Grace giues maintenance for this life as well as for eternall life.good and ſufficient continuance in earth. So is ſhe ſaid to come like a liberall and bountifull Lady. Chap. 3. 16. which brought her hands full to beſtow vponupon her friends: length of daies being in her right hand, and in her left hand riches and glory: becauſe life it ſelfe is more precious then wealth and aduancement which depend vponupon it, and are but ornaments of it, therefore ſhe bringeth the continuance of that in her right hand, as a gift of greater value: and the other in the left as inferiour to it, but all very excellent comming out of thoſe glorious hands.

p. 27Firſt, that prouidence and power of God doth protect vsus Reaſons. 1 from all the euils that might befall vsus: as wee vſe to deale in our gardens and orchards, plucking vp the nettle and weedes and preſeruing the good hearbes: rooting out the bryars and brambles and nouriſhing the fruitfull trees.

Secondly, his angels hauehave a charge to keepe vsus, by whoſe 2miniſtrie our life is defended. Pſal. 91. 10. 11.

Thirdly, the feare of God doth make the heart good, and 3a good heart is made cheerefull, and a cheerefull heart procureth good health, and good health prolongeth the life.

Fourthly, a good man will ſeeke to God by prayers, in the 4good eſtate of his body to hauehave it continued, in weakeneſſe and infirmities to bee cured: and this will they doe ordinarily as Ezekias did in a caſe extraordinary, alwayes reſigning themſelues to his will.

Fiftly, a godly man will bee truſty to himſelfe in the keeping 5of his owne body, auoyding ſurfetings, and diſtempers, and diſorders, whereby wicked men doe weaken themſelues, and will conſionably vſe all fit meanes of comfort, health & ſafetie.

Confutation, of them that thinke the ſeruices of wiſdome Vſe. 1 to bee the greateſt meanes to ſhorten mens daies. They will kill themſelues (ſay they) by faſting, and praying, and muſing, and reading, and running to Sermons: but thus to complaine, is indirectly to blaſpheme God; either with imputation of vnfaithfulneſſe towards them that ſeeke him, or with impotencie, and defect of power: for they inferre that hee windeth them into daunger by promiſe of ſafetie, or that the repaire of the ſoule, muſt needes bee the ruine of the body, and ſo he cannot heale the one part of man, without hurting of the other.

Inſtruction to take this holy receipt, which is a medicine 2for all diſeaſes, and a remedie, to preuent all kinde of miſchiefes. No Phiſicke ſo forcible or healeth, nor plentie ſo ſufficient againſt want, nor any multitude of men, and munition is ſo able to defend vsus from violence.

Conſolation, to them that hauehave a good conſcience that 3they alwaies eueryevery where hauehave their ſafetie with them, becauſe they carry grace in their harts, and God carryeth them in his p. 28handes. That is true of eueryevery faithfull ſeruant of God, that Abigail did ſpeake concerning Dauid: that their ſoule is 1. Sam. 25. 29.1 Sam 25:29bound in the bundell of life with God, it lyeth not looſe, and ſcattered for enimies to finde, and take vp, or tread vponupon at their pleaſure: but it is in Gods owne cuſtodie, and bound vp, that it ſhall neither drop downe, nor bee wreſted from him. Hee will defend them in warre, and feede them in dearth, and preſerue them in peſtilence, and death ſhall neuer come before they may comfortablie bid it welcome. Iob. 5. 19. 20.

If thou bee wiſe, &c. Of all men Chriſtians bee moſt prouident Doct. 2 to procure their owne good proſperitie. That teſtimony OnelyOnly Chriſtians are good huſband.is giuen of them by the Lord himſelfe. Chapter 3. 13. 14. Bleſſed is the man that findeth Wiſedome, and the man that getteth Vnderſtanding. For the marchandiſe thereof is better than the marchandiſe of ſiluer, and the gaine thereof is better than gold. They that obtaine not onelyonly the knowledge of wiſedome but the ſound and ſure poſſeſsion thereof, which is meant by finding, are all in a bleſſed ſtate, not deſtitute of any happineſſe. The marchants which trafficke with the Indians for gold, and pearles, and precious ſtones, make not their commoditie, in any proportion comparable to theirs that deale with the god of heauen for the graces of his ſpirit.

Firſt, in reſpect of outward ſtate they are in good caſe, the Reaſons. 1 bleſsing of God neuer fayling to miniſter vntounto them all good things, in fitteſt ſeaſon, in meeteſt manner, and moſt competent, and conuenient meaſure. They hauehave eueryevery thing that they neede, and enioy the vſe of eueryevery thing that they hauehave. God bleſſeth their labours that thereby they get ſubſtance: God Pſal. 128. 2.Ps 128:2bleſſeth their ſubſtance that thereby they are nouriſhed by them: God bleſſeth their nouriſhment, that there-withall they hauehave ioy and comfort: and if at any time they fall into afflictions they hauehave ſupportation in them, deliuerance from them, and benefit by them. All ſickneſſe ſhall be wholeſome to them, all diſgraces for their honour: all loſſes for their gaine: all danger for their ſafeticall: troubles for their peace and quietneſſe.

Secondly, in reſpect of the ſtate of their ſoules, the bleſſedneſſe 2wherof conſiſteth in righteouſneſſe: and that doth yeeld p. 29ſuch a benefit which as the Apoſtle doth truely teſtifie, doth farre ſurpaſſe the capacitie of all ſence and humane reaſon, which will appeare, firſt, if we conſider, the miſery out of which they hauehave eſcaped: they were the enemies of God, and are reconciled to him: they were moſt deepely in debt, and are diſcharged of it: they were bond men, and are made free: they were condemned, and are pardoned: they were dead in ſinnes and treſpaſſes, and are quickned to euerlaſting life. Secondly, if we reſpect the giftes that God vouchſafeth them: their nature is healed, their ſoules are ſanctified, they hauehave a free acceſſe to God, the holy Ghoſt is in them, Ieſus Chriſt is beſtowed vponupon them: all his merits, and all his graces, and all his prerogatiues are communicated vntounto them. Thirdly, the fruite of their wiſedome is apparant at their death: for then doth their faith, and faithfull behauiour ſtand to them, and viſite their hearts, and animats them with hope againſt the temptations of Sathan, and feare of hell, and damnation, and all kindes of deſperation, if it bee true that a good conſcience is a continuall Prou. 15. 15.Prov 15:15feaſt, then eſpecially is it moſt forcible and comfortable at that time. Fourthly, the full and perfect reward of it ſhall bee rendred vntounto them in the life to come, and chiefely at the laſt day, in the preſence of God, and men, and Angels, elect and reprobate, and eueryevery particular of eueryevery ſort, who ſhall heare their praiſes, and ſee their glorious aduancement.

Confutation of them, that eſteeme mortified Chriſtians of Vſe. 1 all other creatures to be moſt ſillie, and voide of prudencie, and moſt careleſſe, and voide of all forecaſt for their affaires. Secondly, of them that thinke all the precepts, and doctrines of obedience are onelyonly for the exerciſe of the miniſters authoritie, and nothing for the furtherance of the peoples commoditie, ſo they call it, Pſal. 2. 3. Let vsus breake their bonds, and caſt their cordes from vsus. As who would ſay, it is an impriſonment, and grieuous reſtraint, to be vnderunder Chriſt & his miniſtrie. Whereas inſtruction is for his vſe that doth receiue it, and not for his will, that doth deliuer it: It is not a packe or burthen laid vppon his ſhoulders to carrie for others: but as money put into his purſe to vſe for himſelfe.

p. 30Inſtruction to take greateſt paines in husbanding the hart, 2to labour moſt for the crop of grace, and to be moſt diligent in doing of good Corne, and cattell, and money, and other wealth may be gotten for other men: and happely for our enemies: but the holy leſſons that we conſcionably learne, the gratious ſpeaches that we ſeaſonably vtter, and all the good workes that we duely performe, are treaſured vp in heauen for our owne ſoules.

Conſolation againſt the manifold diſcouragements which 3might weaken the hearts of ſuch as be poſſeſſed with this wiſdome. They are railed vponupon by ſome to be hurtfull men: they are ieſted at by others to be fooliſh men, they are threatned, they are perſecuted, and eueryevery way iniuriouſly dealt with: yet let none of theſe things driue them from their wiſedome, and make them turne fooles, to cauſe them to leaue of friendſhip with themſelues, and to forſake their owne gaine. It is more beneficiall for them to be godly, then it can be hurtfull to be moleſted. A ſlight of ſnow, or ſhower of raine, or flaſh of lightning, or clap of thunder, cannot compell a thriftie farmer to diſclaime his good ground, and ſurceaſe his husbandrie.

If thou be a ſcorner, &c. The wicked bee moſt their owne foes, Doct. 3 which poynt this holy wiſedome confirmeth in the former The wicked man hath no foe like himſelfe.Chapter ver. 35. Hee that ſinneth againſt mee hurteth his owne ſoule, and all that hate mee louelove death. In all the attempts, and proceedings againſt good men, wiſedome it ſelfe is ſmitten at, for their quarrell is againſt the ſeruants for the miſtriſſe ſake: but they onelyonly ſinne againſt it, but can doe no hurt vntounto it: for that redoundeth wholy vponupon themſelues. And though they be all for themſelues, and carried ſtrongly with ſelfe louelove in affection, yet they doe the worke of mortall hatred, and become their owne deadly foes in effect.

The reaſons which were alledged for the former point, will Reaſon. alſo make this manifeſt by the contrary. For as wiſe men and ſcorners ſerue contrary maiſters, and hauehave contrary harts, and behauiours: ſo there is alſo a contrarietie of condition, and of eueryevery thing that beefalleth vntounto them. Whatſoeuer miſeries therefore thoſe other eſcaped, theſe ſhall ſurely fall into: and p. 31whatſoeuer happineſſe the other attained vntounto for body, ſoule, ſtate, or name, in life, at death, departed, heere, and at the reſurrection, theſe ſhall be depriued of them.

Terrour for ſinfull men which ſeeme to bee in ſafetie and Vſe. 1, very good caſe hauing yet ſuffered nothing but hardneſſe of heart and the poyſon of ſinne working in their ſoules, which they leaſt of all doe feele, they muſt ſuffer alſo the paine of ſinne, as well as the pleaſure, and who knoweth how ſoone, and ſodainely it will come vponupon them. But in the meane time they plague ſuch as ſet againſt them and purſue them that goe about to croſſe their courſes, and this they glory in, as a matter of great contentment. But heerein they make others happie, and themſelues miſerable, they procure the bleſsing of God vponupon them whom they maligne as enemies, and bring the curſe vponupon their owne ſoules and bodies. But yet they preuaile further in their purpoſes by feare, or flattery, by company, counſell, or conſtraint, they draw men into ſinne, and this they take to be a victory, and now others be in as bad caſe as they, and if things fall out to be amiſſe with them, they ſhall hauehave company in ſorrow: but this will be noe caſe of their burden for that ſhall lye wholy vponupon themſelues. They that ſuffer themſelues to be ſeduced by them, ſhall likewiſe ſuffer puniſhment with them, but not detract any from theirs, but adde much more vntounto it according as the caſe ſtandeth with Sathan.

A fooliſh woman is alwaies babling, ſhee is ignorant, Verſe. 13 and knoweth nothing.

Thus much hath beene ſpoken of Wiſdomes wholeſome banquet, which the louer to that end propoſed, that we might bee allured vntounto it. Now followeth the feaſt of Follie, which ſhee maketh to that end that ſhee may poiſon her gueſts, and God diſcouereth for this purpoſe that wee might auoide it. And heere, as alſo in that which followeth, ſhee is deſcribed by her qualities and behauiour, carrying the right ſtampe, and print of an harlot. One thing is that ſhee is giuen to much talke to make an noiſe, which was the note of the whoriſh woman. p. 32Chap. 7. 11. The meaning heere is, that ſinfulneſſe and Sathan by the mouthes of ſinfull perſons, doe pretend manie reaſons to iuſtifie any wicked cauſe, and vſe cunning perſwaſions to draw men thereunto, as the vnchaſt woman doth ſlow with intiſing ſpeaches. And though ſhe hauehave a lauiſh tongue, yet we knowledge, according as wee vſe to ſay, that none is ſo bold, as blinde Bayard. The drift is that the factors for Follie ſuch as labour to promote ſinne, be vtterly deſtitute of ſauing vnderſtanding, which was called before the knowledge of holy men.

Shee is babling, &c. It is no ſure note of a good cauſe to Doct. 1 bee ſet foorth with many words. Hananiah maintayned his Many words make not a matter good.cauſe more ſtifly than Ieremie, for hee after a ſort gaue place to the others confident aſſeuerations: but Ieremie maintayned his cauſe more truely than Hananiah, for God and experience confirmed his teſtimonie. Ier. 28. Zidkijah and his companions the falſe Prophets were more violent in giuing incouragement to Ahab for his voyage to Ramoth Gili…d: but Michaiay was more faithfull in diſwading him from it. 1. Reg. 22.

Firſt, wickedneſſe hath many tongues to ſpeake by, all vnregenerate Reaſons. 1 men being ready to plead for it.

Secondly, Sathan doth ſharpen mens wits, and fine their 2tongues, and eueryevery way aſiſt them, that ſtand in defences of his cauſes, and kingdome.

Thirdly, all vngodly men by their owne diſpoſition are 3earneſtly affected to folly, and lewdeneſſe, being as their right hand, and deareſt member of their body, and therefore will ſpeake in the behalfe thereof, as if the caſe did nearely concern their owne eſtate.

Fourthly, all the arguments, that are brought for any bad 4cauſe, are light and vtterly voide of force, and therefore that which faileth in qualitie, they will fill vp in quantitie, and ſo ſupply the want of weight by multitude of words.

Fiftly, ſucceſſe doth much animate folly, and her adherents 5to ſpeake much: for be the matter neuer ſo vniuſt, and falſe: be the reaſons neuer ſo ſlight, and ſlender: bee the perſon neuer ſo baſe and abiect: yet if a ſinner ſtand vp for ſinne, all ſinfull p. 33men eueryevery where will giuegive him allowance.

Admonition that we neuer conclude the equitie of a cauſe Vſe. 1 by the number of woordes, as though the force of the matter ſtood in the violence of ſpeech, and all were weake that eyther wanted ſtrong breath for it, or elſe had vehement oppoſition againſt it. The multitude of allegations is of no value, where ſoundneſſe is wanting in the points alleadged. And it is vſuall that innocent perſons bee leaſt forward to ſpeake, and ſuch as be faultie be ſeldome giuen to ſcilence. When Moyſes came to take vp the matter betweene the two Iſraelites, he that was moſt lewde, was moſt lowde, the offendour that did the wronge, was moſt readie to complaine of wrong offred. What wilt thou kill me, as thou didſt the Egyptian? Act. 7. 27. 27.

Confutation of them that iuſtifie Popery, and the corruptions 2of it by this, that many take part with it. Much is ſaid for it, great commendation is giuen of it. All this is true, it is much praiſed, but onelyonly by the fooliſh babling woman: they are full of ſpeech, and frequent in writing, and yet doe nothing elſe, but fome out froth, and falſehoode. If multitude, or cries of commendations were ſufficient to credit a cauſe, and clea…e it. Diaua, were a glorious goddeſſe, ſo highly magnified, by the generall applauſe of the Epheſians. Act. 19. 28. Secondly, of ſuch as take it for an inuincible teſtimonie againſt the Goſpell, and the ſincere profeſſors of it, that they be ſo much blamed, and ſo many profeſſe their diſlike of them So they dealt with Ieremie, though he neither bought, nor ſould with them, nor offred any colour of iniurie to them, yet eueryevery man ſpake euill of him. Ier. 1…. 10. So Chriſtianitie in Paules time was counted a ſect, and eueryevery where ſpoken againſt. And ſo our Sauiour himſelfe had the ſentence of death inforced vponupon him by the violent cry of the people.

Ignorant, &c. So farre as any man giueth himſelfe to be an Doct. 2 agent for ſinne, ſo farre he bewrayeth his owne ignorance. All Follies friends are moſt foolesdeceiuers and euill men are firſt deceiued. 2. Tim. 3. 13. The Diuell firſt catcheth one, and maketh him a baite to take an other, as it fell out in the ouerthrow of our firſt parents.

Firſt, many of them hauehave their mindes darkened with want Reaſons. 1 p. 34of knowledge that they cannot diſcerne betwixt light, and darkneſſe, truth, and falſehood.

Secondly, all the reſt hauehave their hearts blindfolded with 2wilfulneſſe, that they will not vnderſtand. For if they know the will of God, and the meaning of his word, they diſcerne not of his nature that he is offended with eueryevery thing which is contrary to his word. Or if they apprehend that, and conceiue it to bee ſo: yet they thinke him remiſſe, that hee will not ſo ſeuerely puniſh them that offend him. Or if they hauehave not ſuch an erroneous opinion of his dealing towards all, yet they hope for indulgence to themſelues, that he will caſt off ſome part of his iuſtice to diſpenſe with them howſoeuer the caſe ſtandeth with others. Deut. 29. 19.

Reproofe of their folly that ſeeke to gather the praiſe of Vſe. knowledge out of the practiſe of ignoraunce, that contradict, and diſgrace all ſound points of ſanctification. Of which ſort alſo are they that trouble the Church by ſetting abroach new, fruitleſſe, fantaſticall, and pernicious opinions, or reuiuing thoſe that hauehave beene formerly ſuppreſſed: or managing thoſe that be preſently in queſtion. Theſe men beguile themſelues and beguile the world with a ſhew of learning, but God and good men doe deeme it want of learning. For ſo the Apoſtle teſtifieth. If any man teach otherwiſe, and conſenteth not to the wholeſome words of our Lord Ieſus Chriſt, and to the doctrine which is according to godlineſſe, he is puft vp and knoweth nothing. 1. Tim. 6. 3. Their skill, and readineſſe in this caſe to croſſe the truth, proueth not a ſpirituall growth, but a fleſhly groſeneſſe, they are not filled with grace, but ſwolne with carnall conceitedneſſe.

Shee ſitteth at the doore of her houſe on a ſeate in the hie Verſe. 14 places of the Citie.

Hee continueth ſtill the allegorie, reſembling wickedneſſe to an harlot, whoſe propertie is to be abroad in the ſtreetes to meete with companions, & to intiſe man to folly by her lookes and beehauiour, which ſinne doth alſo by her ſubtilties to ſeduce p. 35mens ſoules. And yet ſhee goeth not as an ordinarie ſtrumpet, or vagabond, but taketh ſtate vponupon her like a courtizan. Shee ſitteth on a ſeate in the ſtreete, which was wont to bee a ſigne of honour. Iob. 29. 7. And the word ſignifieth a throne, or chaire of eſtate, which were for Princes or principall perſons.

On a ſeate, &c. Great men without grace bee as much ſubiect Doct. to ſinne and folly as poore men. The ſcripture confirmeth Great men vngratious may be as ſinfull as any.this when it compareth ſuch kinde of perſons to viler creatures. Pſal. 49. 20. Man in honour which vnderſtandeth not is like to beaſtes that periſh. He diſpraiſeth not all men of honour: for when wiſedome and dignitie meete together, the one is an ornament to the other: but thoſe that bee deſtitute of vnderſtanding, hee matcheth not with common men or vileſt people, but maketh equall to the baſeſt kinde of brutiſh beaſtes.

Firſt, they hauehave the ſame roote, and fountaine of corruption Reaſons. 1 which is in all other men.

Secondly, they hauehave more allurements to induce them vntounto 2euill than other men hauehave: their great aboundance to draw them on to voluptuouſneſſe: their might and power to imbolden them to oppreſsion: their high degree, with the charmes and inchauntments of flatterers to make them high minded, and to keepe them from all humiliation, and repentance.

Thirdly, Sathan doth in a ſpeciall manner ſeeke to make a 3pray of them. For they bring whole flockes and flights of other into the net with them. Some they leade with counſell and companie, and ſome they driue by force, and violence, and their example, and countenance doth bring ſome into credite, whereby it is made exceeding infectious. In all which reſpects it was ſaid of Rehoboam the ſonne of Nebat, that hee made Iſraell to ſinne.

Inſtruction to ſuch as bee in eminent places, and are great Vſe. 1 perſonages, that they be as watchfull ouer their ſoules as the vulgar ſort and meaneſt perſons. The aſſault of the diuell vponupon them is certaine and forcible. Their owne ſtrength as ſmall, their ouerthrow as dangerous, and their puniſhment as grieuous. And therefore it is not a contemptible worke, & vnmeet p. 36for their places to pray often, to heare the word and exerciſe all other ſeruices of religion; vnleſſe it be an honourable thing to bee a ſlaue to Sathan, and fit for their degree to periſh.

Confutation of their opinions, which ſo admire the ſtate of 2men of wealth and worſhip, as if eueryevery one that had power, and titles, were neceſſarily wiſe and happy, whereas heere it appeareth that follie doth ſo poſſeſſe many of them that they are wholy tranſformed into her, and inſtead of being reputed reuerent, and wiſe men, they are called by the name of this fooliſh woman. The like in effect is ſpoken of them Eccleſ. 10. 7. That follie is ſet in great excellencie, and ſeruants bee riding on horſes, when ſeruile men whoſe hearts bee in bondage to ſinfull luſts, attaine to greatneſſe.

In the high places, &c. Aſſemblies and meetings of men be ſeldome without the company of ſinfulneſſe, and Sathan. For Doct. 2 Sinne and Sathan frequent great aſſemblies.hee will be one in the congregation of God, where they come together to pray againſt him, where the Lord ſtriketh at him, and woundeth him with his words and therefore will more boldly come to other aſſemblies, which bee onelyonly for ciuill affaires, and chiefely when they bee for ſinfull exerciſes, as may appeare by the effect of Baal-Peors wake. Num. 29.

Firſt, there bee many to worke vponupon, and therefore greater Reaſon. 1 is the likelihood of ſucceſſe.

Secondly, there is vtterance and vent for many ſinnes which 2men vſe not to practiſe alone by themſelues: as ſwearing, lying, bragging, ſcoffing, rayling, flatterie, and all kinde of euill ſpeaches, beſides many actions, and geſtures which bee proper to company.

Thirdly, hee hath more helps with him there, than when hee dealeth with one alone in ſecret. For they that bee peruerted 3ioyne with him to peruert others, and they which were bad before, are ſo made much worſe. It would hauehave ben hard to raiſe a rebellion againſt Dauid, if eueryevery one had ben ſingly ſolicited, before there was any aſſemblie.

Inſtruction not to walke ſtreets, or haunt much company Vſe. 1 without due cauſe, and calling. It is righteous from God that the diuell ſhould play the marſhall to take vp them which p. 37ſtragle abroad without any warrant. And that was the cauſe of Dinahs woe, which would needes goe forth to ſee faſhions. Gen. 34. 1.

When our occaſions doe iuſtly call vsus to ſuch places, that we 2prepare to preuent all perils, let the word of God be in our hearts to keepe vsus from ſinne, as we would take preſeruatiues for our bodies againſt the peſtilence, when the aire is infected. If the Diuell caſt his fiery darts at vsus, let ſaith be ready to quench them: If folly intiſe vsus with guilefull ſpeaches, let wiſdome ſhape her an anſwere, and ſend her packing.

To call them that paſſe by the way, that goe right on Verſe. 15 their way.

This is the end, and purpoſe of her being in the ſtreetes to doe miſchiefe there: not onelyonly to confirme, and harden ſuch as be already entred into lewd courſes, but to peruert and draw away thoſe that be inclined to any goodneſſe.

So ſoone as any man beginneth to ſet himſelfe to ſeeke God, Doct. the Diuell, and diuelliſh men will bee ready to turne him out The diuel an vtter aduerſary to all good endeauours.of the way. So ſtoode the caſe with the Corinthians, Galathians, and ſome other of the Churches, as ſoone as euer they imbraced the doctrine of the Apoſtles, preſently the falſe Apoſtles attempted to corrupt them. Gal. 1. 7. & 3. 1. And ſo was Paulus the proconſull dealt with: Act. 13. 8. Whiles Paul was preaching to him, Elimas was peruerting of him: whiles the one built, the other battered, and pluct downe: whiles the one laboured to make him a Chriſtian, the other indeauored to keepe him an inſidell, and vnbeleeuer.

Firſt, they bee enemies to the feaſt of wiſedome, maligning Reaſons. 1 the glory of the Goſpell, and the proſperous ſucceſſe of the ſame.

Secondly, they be enemies to the meſſengers of wiſedome, 2thinking that they ſhall hauehave too much louelove, and reuerence yeelded to them, if men receiue comfort, and profit by their miniſtrie. Galat. 4. 17.

Thirdly, they bee enemies to mankinde, as touching the p. 383ſoule, repining that any man ſhould bee in a better ſtate then themſelues (though themſelues refuſe to be in a good ſtate) according to the diſpoſition of their old father, who for the ſame cauſe ſo ſoone ſupplanted our firſt parents Adam and Eue.

Fourthly, they feele ſome preiudice to themſelues, by the 1departure of men from the ſeruice of Sathan: they want their wonted companions, to ioyne with them in their wicked practiſes: beſides the blemiſh that cleaueth to them for vices, by meanes of the credit that accreweth to others by their vertue, and goodneſſe.

Inſtruction, how to carry our ſelues toward ſuch as bee Vſe. 1 nouices in religion, as we come too ſhort of Chriſtian louelove, if we be too ſuſpicious & ouermuch miſtruſtfull of their proceeding: ſo wee goe beyond the bounds of godly diſcreation, if we be too confident of them, and ſo expoſe our ſelues to perill.

Secondly, to lay a good foundation, and to ſet on ſurely, 2when we enter the profeſsion of Chriſtianitie, that our ground work faile not in the time of triall. Mat. 7. 24. &c. For certaine it is, that the diuell by temptations, and our aduerſaries by oppoſitions will make manifeſt what firmeneſſe, & ſoundneſſe is in eueryevery one. Either they will Satanically aſſault vsus with carnall perſwaſions, or elſe we ſhall bee terrified with comminations, and threatnings, or elſe wee ſhall bee derided with ſcoffes, and reproches, or we ſhall be traduced with falſe imputations: or we ſhall be diſquieted with wrongefull moleſtations.

Thirdly, that we ſhould be as induſtrious to lead men in the 3right way, as they be to call them out: and to help them out of the ſnares of the Diuell, as they be to hold them in. For that is their ſinne, which they are forbiden to practiſe, this is our dutie which we are commanded to performe. Theirs is falſehood, and cruelty tending to hurt, and miſchiefe: ours is faithfulneſſe and merciemercy for good, and great profit. They be the vaſſals of Sathan, and inſtruments of his mallice: wee bee the ſeruants of Chriſt, and meſſengers of his graces: all the euill that they do ſhall be puniſhed with their confuſion, all the good that we do ſhall be rewarded with glory. Dan. 12. 3.

p. 39Who ſo is ſimple, let him come hither, and whoſoeuer is Verſe. 16: voide of vnderſtanding to him ſhee ſpeaketh.

Who ſo is ſimple, &c. That is, which being ignorant diſcerneth not his blindneſſe, but hath conceit of wiſedome, and knowledge.

Let him come hither, &c. To the company, counſell, and practiſe of Folly. And to him that is deſtitute of vnderſtanding ſhee ſpeaketh, viz. that hauehave no knowledge of their owne, nor be willing to goe to wiſedomes houſe to get any.

Ignorant perſons that regard not knowledge are the ſitteſt Doct. pray for deceiuers. Ephe. 4. 14. The Apoſtle in the Epiſtle to They are eaſily miſled that louelove not to learne.the Epheſians perſwading them to knowledge, ſheweth the great neede thereof; That wee henceforth bee no more children, wauering, and carryed about with eueryevery winde of doctrine, by the deceit, or dice of men. Wherein hee declareth the dangerous caſe of ſuch as want vnderſtanding by two ſimilitudes: one comparing them to little children, and the falſe teachers to craftie gamſters, that vſe to cogge at dice, who can eaſily beguile a young boy, and ſtrippe him of all that hee playeth for, though his whole inheritance lye vponupon the game. The other comparing them to ſhips, that neither hauehave anchor to holde them, nor ſterne, and pilote to guide them, and therefore the tides, & tempeſts doe driue them eueryevery way without reſiſtance.

Firſt, they are already taken by the diuell, and bee in his Reaſons. 1 power, and therefore as vnable to eſcape the ſnares of his foulers, as the birds that lie fluttering in the net. 2. Tim. 2. 26.

Secondly, they are altogether deſtitute of all iudgement, 2nothing diſcerning truth from errour, light from darkeneſſe, ſafetie from perill, and therefore may bee made to beleeue eueryevery thing.

Thirdly, their hearts and affections bee corrupted, and 3therefore corrupt counſell will the more preuaile with them, & corrupt conuerſation be the more pleaſing to them. Eph. 4. 18.

Confutation of them that diſwade men from ſeeking of Vſe. knowledge, becauſe there bee ſo many ſeducers that goe about p. 40to deceiue. It is dangerous dealing with ſcriptures (ſay they) wee know not well whom to truſt, the world is ſo full of diſſemblers, and therefore wee will neither heare, nor beleeue any Preacher of them all. But they will heare and beleeue Ieſuits, and ſeminaries, and popiſh perſons that intice them to Idolatrie and diſloyaltie: they will heare and beleeue gameſters, and filthie fellowes that will leade them to luſt, lewdeneſſe, riot, and vnthriftineſſe: they will heare and beeleeue ſuch as will fill their eares with falſe report, and poyſon their harts with malice, couetouſneſſe, craft, and crueltie. As though there were no infectious people but miniſters; no perill of contagion, but at ſermons; none ſubiect to bee miſeled, but ſuch as vſe the beſt meanes to know the right way. But conſider the force of their reaſon whereby they would induce men to perſiſt in their blindnes: there be many ſlips, and much counterfait mettall, and therefore no vſe of a touchſtone: there is poyſon prepared for vsus, and therefore beware of preſeruatiues: our enemies come armed againſt vsus, and therefore let vsus caſt away our weapons: their purpoſe is to ſurpriſe vsus in the darke, and therefore put out at any hand all the light What is it but wiſedome that doth inable vsus to try all things, and to hold that which is good? what is it but knowledge that doth diſcrie the venome of all peſtiferous, and peſtilent opinions? what is it but vnderſtanding that doth diſcouer the dangerous occurrents that will inſue vponupon pernicious counſell? For other vſes of this poynt, ſee verſe 10. Doct. 2.

Stollen waters are ſweete, and hid bread is pleaſant. Verſe. 17

This verſe containeth an euent that followeth their yeelding to follies allurements, that at the firſt they finde delight and pleaſure, and great contentation in their intertainement.

Hee alludeth, as it ſeemeth, to the diſorders that are wont to be in harlots houſes, wherein at the meeting of companions they vſe to hauehave a feaſt, and all the prouiſion is of ſtollen ſtuffe. Eyther ſeruants filtch from their maſters, or otherwiſe they ſteale from their neighbours, hennes, and geeſe, and duckes, p. 41and connies, and veniſon, and ſuch things as they can come by: which is called hid food, becauſe as they cannot iuſtifie it, ſo they dare not let it be ſeene, but dreſſe it couertly, and eate it ſecretly in the middeſt of the night, in the moſt inward and cloſeſt rome of the whole houſe. And whatſoeuer is ſo gotten, and there made ready is very delicious vntounto them, though it were but bread and water.

Thoſe things that bee moſt vnlawfull doe beſt ſatisfie the Doct. humors of vnregenerate men. Though wiſedome make a feaſt Things the more vnlawfull, the better liked of bad men.of meates that be daintie and wholeſome, and prepare ſpiced cups, with wine that is ſweete and delicate, yet ſhee hath few gueſts that will viſite her table: but let folly prouide only bread and water (which they muſt alſo eat in a corner, and hide their heads like malefactours) and ſhee ſhall hauehave great ſtore that will flocke to her houſe, and accept of their cheare with very good liking, in this ſence it is ſaid Chap. 20. 17. that the bread of deceit is ſweete to a man. The vnrighteous trade and courſe of getting is to many a kinde of ſauce to procure a reliſh to their poſſeſsions. They eſteeme eueryevery thing to bee ſo much the more worth, if a craftie head, a violent hand, a guilefull tongue, or any fraudulent meanes hath brought it vntounto them. The ſame proportion holdeth in all other caſes. How many bee carried with brutiſh luſts and affections to ſtrange fleſh, that hauehave nothing in them of beautie, and in the meane time loath their owne wiues which bee well fauoured, perſonable, and comely: and who almoſt taketh delight in any recreation which is neither vnſeaſonable in reſpect of the time, nor yet vnwarrantable in regard of the manner, yet it is altogether too freſh and vnſauery for their taſte, vnleſſe the Diuell powder it with ſome enormious abuſes.

And hence it proceedeth, for that all which is fleſhly and moſt contrary to the ſpirit of God, is alwaies acceptable to Reaſon. them that be fleſhly, and moſt agreeable to the corrupt nature of man. And ſo ſaith the Apoſtle Rom. 8. 5. They that are after the fleſh, ſauour of the things of the fleſh. And it falleth out in this caſe, as it doth in the infirmities of the body, eueryevery maladie doth deſire that which will feede and maintaine it, as it p. 42is to be ſeene in cholericke perſons, and ſuch as be inclining to the dropſie; the one ſort beſt liking meate that increaſeth choler, the other thirſting ſtill after drinke whereby the dropſie is nouriſhed.

Confutation of Popery, that hath diſhes for eueryevery carnall Vſe. 1 mans diet, the whole body of it tending to ſenſualitie. EueryEvery ſence is thereby fed with fleſhly delights, inſomuch as any infidell may be greatly refreſhed therewith, and yet not led one ſtep nearer to ſaluation. And as it is for eueryevery mans turne, readie to ſatisfie their carnall humors, ſo men be of their owne accord, very ſtrongly and vehemently affected to it. It is as naturall for them to be ſuperſtitious, as it is for netles, and thiſtles, and other weedes to grow without ſowing or ſetting. And this is the cauſe why men bee ſo hardly reclaimed from it, and ſo eaſily vponupon weake reaſons ready to reuoult back vntounto it.

Inſtruction that the ſpirituall delights of the word, doe repell 2the carnall luſts of the world, and the comforts of heauenly things doe ſwallow vp the pleaſures of all earthly vanities. For vnleſſe our hearts bee well fenced againſt them by grace, they will returne to their natiue home, and take poſſeſsion of their ancient habitation.

Thirdly, Conſolation to them that diſtruſt theſe fleſhly 3delights which be ſo pleaſing to other mens appetites, it argueth that they hauehave beene well fed at wiſedomes feaſt, and that is the cauſe why their ſtomackes can no better diſgeſt the voluptuous meſſes of folly, it is a cleare caſe that no man can loath the inchanted meate that Sathan and ſinne hauehave dreſſed, but ſuch as hauehave been nouriſhed by the bread of life which Ieſus Chriſt himſelfe hath prepared.

But hee knoweth not that the dead are there, and that her Verſe. 18 gueſts are in the deepe of hell.

Heere followeth another euent inſuing vponupon the former, that as they had pleaſure at the firſt, ſo they muſt hauehave paine at the laſt: as their intertainment was with delight, ſo ſhall their reckoning be with deſtruction. It is ſaid, he knoweth not: that is, p. 43eueryevery one of them that bee tractable to her call hauehave the perill of their ſtate hid from their eyes.

That the dead are there, &c. That all that giuegive themſelues to ſuch courſes are ſtrangers from the life of God, and in the power of the firſt death; and in the depth of hell, that is, are as certaine to bee damned in the world to come (vnleſſe God giuegive them repentance) as if they were already in hell fire.

According as eueryevery ſinne is more delightfull, ſo is it more Doct. dangerous and deceitfull. The ſweet meates of wickedneſſe Sin the more pleaſing the more pernicious.will hauehave the ſowre ſauce of wretchedneſſe and miſery. Sinnefulneſſe wilbe the bane of tranſgreſſors, as the harlot is commonly of adulterers. It is the holy Prouerbe of God, that when the bread of deceit is ſweet to the taſt, it turneth to grit, and grauell, to the torment of the teeth. Chap. 20. 17.

Firſt, as it appeareth heere, men be willingly ignorant of Reaſons. 1 the euills to come, when their deſires be ſatisfied for the preſent. Which thing our Sauiour doth alſo intimate by the example of the old world: when once they gaue ouer themſelues Mat. 14. 39.Matt 14:39to profit, and pleaſure: as feaſting, and marying, & planting, and building, and traffaquing: they knew nothing till the flood came, though Noah had foretold them aboue an hundred yeares together.

Secondly, when they be poſſeſt with the delights of ſinne, 2they are with much difficultie brought to leaue them. As Zophar ſheweth. Iob. 20. 12. &c. that when wickedneſſe is ſweet in their mouthes, they will fauour it, and not forſake it till it turne to a poyſon in their bowells.

Thirdly, in reſpect of the preſent condition of voluptuous 3perſons which liue in pleaſure, that they are dead whiles they liue. 1. Tim. 5. 6. They are ſenſible carkeſes, & breathing carrions. For though they hauehave a reaſonable ſoule which maketh them to bee men, yet they want the ſpirit of grace which maketh them to be Chriſtians.

Fourthly, in regard of their future miſery, for which Saint Iames wiſheth them to weepe, and howle, and make all kinde 4of lamentation. For howſoeuer all reprobates ſhall be damned, yet they ſhall ſink to the bottome of terrors and torments p. 44in hell that hauehave riſen vp to the top of pleaſures, & curſed proſperitie on earth.

Inſtruction, Firſt, to foreſee that which will follow, when Vſe. 1 baytes are layde, for vsus by Sathan or wicked men, and accompt the threatnings of God, as certaine as executions: and feare the plagues to follow heereafter, as if wee were foorthwith to feele them.

Secondly, that no example preuaile ſo far as to draw vsus into 2a wicked way. Conſider not what they bee in outward appearance that dwel in follies houſe, but what their ſtate is preſently by Gods teſtimonie, and how they ſhal finde it heereafter by their owne experience.

Thirdly, that wee illude not our owne hearts by hoping to ſhift for one: for neuer any one could auoid the puniſhment 3by ſhifting. Sinne maketh ſure work withall her gueſts, to giuegive them their deadly wound at the entrance, ſo that death waites on folly to take them preſently at her hands, & hell followeth death, to receiue them afterwards at his hands.

p. 45A Plaine Expoſition vponupon the tenth Chapter of the Prouerbes of Salomon.