Exposition of Proverbs 13-14 — John Dod

Exposition of Proverbs 13-14 · John Dod

CHAPTER XIII.

Verſe 1. A wiſe Sonne harkeneth to the inſtruction of his Father: but a ſcorner will heare no rebuke,

A Wiſe Sonne, that is, a godly and prudent child of either ſex, male, or female, ſonne, or daughter, will receiue, obſerue, and obey the good leſſons, and counſell both of father and mother. But a ſcorner, that is, an obſtinate, ſinfull perſon, will heare no rebuke, that is, hee will be ſo farre from profiting by the reproofes of any, though he be a friend, though a brother, though a moſt tender father, that he will not ſo much as brooke, or beare it, without contempt at leaſt, of the party which rebuketh him.

The wholſome precepts of parents are not to be light ſet by. Doct. 1

It is the vſuall courſe and cuſtome of the Scripture to intimate neceſſary duties by prayſing their wiſedome which carefully performe them, and cenſuring their folly which negligently omitte them. As the wiſe builder layeth his foundation on the rocke, andMat. 7. 26 the fooliſh on the ſand. The wiſe virgins tooke oyle in their veſſells with their lampes, and the fooliſh tooke no oyle with them.Mat. 25. 4. And ſo for our preſent purpoſe in an other place of this booke, A foole deſpiſeth his fathers inſtruction, but he that regardeth a rebuke is prudent. And why is the one called fooliſh? becauſe heProu. 15. 5. playeth the parte of a foole, and muſt therefore beare the burden of his folly. And why is the other called prudent? becauſe he walketh in the way of wiſedome, and ſhall accordingly inioye the welfare of the wiſe.

Firſt, the authority is ſo ample, and amiable, as that in eueryevery Reaſons. 1 reſpect, it challengeth duety at the childs hand without gaineſaying. Who beſides ſuch as are brutiſh, and voyde of all humanity, would except againſt his fathers admonitions, and ſay, you ſpeak from malice, I take you not for my friend, you beare me no good will? Who, without extreame, and barbarous arrogancy, nay groſe and moſt ſhameful diſloialty, can ſay vntounto him, you hauehave nothing to doe with me, meddle with them that belong vntounto you, I am too good to learne at your hands, and you are too baſe to be my commander? Fatherhood containeth louelove, and greatneſſe, and whatſoeuer may either allure the child to ſubiection, or compell him to ſubmiſſion. The gouernment of the greateſt maſters is thē commendable, when they deale as parents: the gouernment of the mightieſt Princes is then renowmed, when it is paternall, and the ſubiects are vſed like ſonnes: the gouernment of the high God of heauen is therefore moſt glorious, becauſe it is fatherly, and gracious, and all his people are alſo become his children.

Secondly, the leſſons of godly parents be very forcible, when they be duely imbraced of obedient children. Their inſtructions and praiers ioyne together: their tongues and hearts go together: and their exhortations and Gods bleſſing worke togeather for good effect and profite. And by this meanes are many prepared to liue as holy Chriſtians, vnderunder the miniſter in the Church: and as faithfull ſubiects. vnderunder the magiſtrate in the common weale: and as fruitfull perſons for themſelues and others, in their ſeuerall callings.

Thirdly, the perill of contemptuous children is ſo great, and their puniſhment ſhall be ſo grieuous, as that happy is eueryevery one that auoydeth that their ſinne. The eie that mocketh his father, or Prou. 30. 17.deſpiſeth the inſtruction of his mother, let the Rauens of the vallie picke it out, and the young Eagles eate it. Such a one is like to ſuffer a violent, and ſhamefull death, and to want an honourable, and honeſt buriall, either hanging on a gibbet, or lying in a ditch, and ſo expoſed to crowes, and Kites, and other rauenous ſoules, that feede on carrions. Now though it be true, that many of them eſcape this ignominious end here, yet neither is this a wiſh without ſucceſſe, nor a threatning without execution. Though their bodies come not at the gibbet, yet if their ſoules go to hell, what are they the better for being buried, as the rich man was? Luke 16. Though their fleſh, and eies be not deuoured of Rauens and Eagles, yet if their ſoules and bodies be an euerlaſting pray to eternall death, how much is their miſery abated?

Admonition to children, as in all good ſeruices to be officious, Vſe. 1 and dutifull to their parents, ſo in a principall manner to bee teachable, and tractable when they are inſtructed by them. Jt is a ſufficient motiue to make thee attentiue to thy fathers words, if there be any equity in them, becauſe he is thy father. When he only commandeth for himſelfe he is to be heard, and obeyed, ſithence thou canſt not performe ſo much vntounto him, as he hath deſerued at thine hands. He was the inſtrument of thy life and being he was by conſequence the meanes and occaſion of all the happineſſe which euer thou ſhalt enioy. Much more reſpect then is to be had of his ſpeaches which proceed from his meere louelove, and kindneſſe to thee: which wholly tend to thy profit and benefite: which God hath ſent by him in mercy, for the good of thy ſoule and body, preſent, and euerlaſting. When the Lord opened the mouth of Balaams Aſſe, onelyonly to reproue Balaams fooliſhnes, it was Balaams great fault and folly, that he tooke no more heed to that which was ſpoken to him, and therefore when he chuſeth ſo honorable a meſſenger, as is the parent to the child, and not ſo much to reproue, as to direct and aſſiſt him, what regard ought to be had of his admonitions?

Reproofe of ſinfull Sonnes, contemptuous, and refractary children, which diſtaſt nothing ſo much as their fathers inſtructions. They gape for his goods, and long for his liuings, & greedily couet after their patrimony: but they reiect his goodnes, and loath his graces, and will hauehave no portion of his wiſedome. If their father hauehave any faults, or frailty, which they ſhould beware of, or giuegive them allowance in ought that is vnlawfull, his facts are authenticall preſidents for them to follow, his words are all oracles, for their warrant: but if he propoſe vntounto them many holy examples of true piety, if he faithfully informe them in the way of godlineſſe and vertue, his courſe of life is too auſtere for them to imitate, and his precepts ſo ſtrict, that they are not bound to the practiſe of them But is it in the choiſe of children to inlarge, or extenuate the power of patents at their pleaſure? Will they authorize them to be commanders for the ſeruice of ſinne, & diſclaim their iuriſdiction when they deale for the Lord? Let them know (for in time they are like to feele it) that this contempt is the forerunner of ſome iudgement. Though the father happily can not puniſh them, yet God is able; though the father would pardon them, yet the Lord will plague them. Eli was more willing to hauehave his admonitions neglected, then his ſonnes to be deſtroied, but God would not ſuffer them ſo to eſcape, and therefore it is ſayd, That they obeied not the voice of their Father, becauſe the 1 Sam. 2: 25.Lord would ſlaie them.

Inſtruction to parents to teach their children, ſeeing the Lord ſo commandeth children that learne of the parents, the duety of one ſort is collected out of the praiſe of the other. And as it is here gathered by neceſſary conſequence, ſo is it in other places expreſlie declared. As to the Epheſians; Children (ſaith he) obey Epheſ. 6. 1. 4.your parents in the Lord. And ye fathers bring them vp in inſtruction, and information of the Lord. This will be a meanes to frame them to obedience: this will be a meanes to make them wiſe, whereas the neglect thereof worketh in them ſtubbornneſſe and folly. Of which of all his ſonnes had Dauid ſo much comfort, as of Salomon. And which of all Dauids Sons was ſo well taught as Salomon? VVhichWhich of all Dauids ſonnes were ſo proude and rebellious, as Abſolom and Adonijah? And which of them all were ſo much without good education and gouernment as they? It is noted by the Holy Ghoſt concerning one of them, that his father would not diſpleaſe him from his childhood, to ſay, why haſt thou done ſo? It vſually commeth to paſſe, and it is to be ſeene in moſt places, that a dumbe parent maketh a deafe child, and a fond father a fooliſh Sonne.

But a ſcorner, &c. They that moſt deſerue to be reproued, can leaſt of all others endure reproofes.

The more guilty any man is, the more vnwillingly he heareth Doct. 2 of his faults: it is death for a peruerſe ſinner to be checked for his ſinfull behauiour. Rebuke not a ſcorner, ſayth the wiſedome of God, leaſt he hate thee. And againe, A ſcorner loueth not him that Prou: 9. 8.rebuketh him, neyther will he goe vntounto the wiſe.Prou. 15. 2

Firſt, they are all proude men, as appeareth by the oppoſition Reaſons. 1 which the Lord himſelfe maketh: with the ſcornefull he ſcorneth, but he giueth grace vntounto the humble. Now to be taxed for miſdemeanours,Prou. 3. 34. is to ſuch, a matter of reproach, and diſgrace, and that an haughtie heart, and lofty minde, can neuer well diſgeſt. They affect nothing more then applauſe and commendation, nor minde any thing leſſe then repentaunce, and reformation, and rebukes without amendment, worke them nothing ſo much as ſhame and diſcredite, and therefore how can they chuſe but abhorre them? Of ſuch our Sauiour ſpeaketh, when he ſayth, That euerie man that euill doeth, hateth the light, neither Ioh. 3. 20.commeth to the light, leaſt his deedes ſhould bee reprooued, And accordingly Saint Paule teſtifieth, that all thinges when they Epheſ. 5. 13.are reproued of the light▪ are manifeſt: for it is light that maketh all things manifeſt. Such as keepe their houſes vncleane, wold not hauehave the filthines thereof diſcouered by a lamp, and they that hauehave ſtolne goods lying by them in corners, delight not to hauehave their roomes ſearched with a candle.

Secondly, ſcornfulnes groweth from an habite of many great ſinnes. which men hauehave formerly committed and liued in, like an vlcer gathered of diuers corrupt humours.

No Man is borne a ſcorner, nor becommeth ſuch a one at the firſt, but is made ſo by degrees, as appeareth in the firſt Pſalme▪ After he hath walked a while, in the Counſell of the wicked, he commeth to ſtand in the way of ſinners, and then at the laſt hee takes vppe his reſt, and ſittes himſelfe downe in the Seate of the ſcornefull. So that by their owne ſinnefull cuſtome, and GODS righteous curſe, their heartes are hardened to worke Jniquitie with ouer greedyneſſe, and then will they maligne all thoſe that diſlike their courſe, with bitterneſſe. And adde yet further, that there is in their conſciences a hidden diſcouragement, and priuy deſpaire, both of pardon of their ſinfulneſſe, and poſſibility to leaue it, and that doth exaſperate them againſt ſuch as ſhall be dealing with it. Who is willing to hauehave his filthy wound vnwrapped and layed open to his diſgrace, and raked into, and tented to his torment, when he taketh it to be altogether vncurable?

Jnſtruction, to declare our ſelues to be no ſcorners by opening Vſe. 1 our eares to Chriſtian admonitions, and rebukes, which is a note of vnfayned piety and wiſedome. An vngodly man may be reproued, but he cannot harken to a reproofe: and a foole may hauehave rebukes offred to him, but he will neuer imbrace them, nor rebuke his owne ſinfull hart, when he is rebuked by others for his wicked waies. Who can ſay he is ſo innocent, that he deſerueth no blame for his faults? who can ſay, he is ſo well natured, that he can amēd his faults, though he be neuer tould of any? who can ſay, that he is too good for any man to giuegive him admonition? Dauid looked as well to his waies as other men doe, and had as good a nature as other men hauehave, and was of as great place as other men be, and yet he maketh requeſt to God, to giuegive him friends that woulde helpe his ſoule againſt his ſinnes, Oh, let the righteous ſmite me, Pſal. 141 5.(ſaith he) for that is a benefite: and let him reproue me, and it ſhall be a precious oile, &c.

Reproofe of them that ſhew themſelues ſcorners by profeſſing that they ſcorne all manner of cenſures and admonitions It is the ſtoutneſſe of their heroicall ſtomacks, and the vigour of their ripe wit, that they will not be controlled at any mans hand. But is it from their valure and courage that they will not beare a reprofe, or from then impotency, or bondage that they cannot? is it the vertue of their wiſedome that maketh them repell ſuch wholſom inſtructions, or the venome of their blindneſſe, as not knowing how to make vſe of them? As valiant as they be, they are commanded and dealt with, like ſeruile ſlaues by Satan; and as wiſe as they be, they are condemned & plagued, as moſt miſerable fooles by the Lord. How frequent are places to this purpoſe in the ſcriptures? Be no mockers, leaſt your bonds increaſe, Inſtruction is euill to Iſa 28: 22:him that forſaketh the waie, and he that hateth correction ſhall Prou. 15. 10die.

Becauſe ye hauehave deſpiſed all my counſell, and would none of my correction, Prou. 1. 25. 26I will laugh at your deſtruction, and mocke when your feare commeth, &c.

Conſolation to them that diſdaine not to heare of their ſinnes, though they were not carefull ynough to auoyde them. Their caſe is not ſo deſperate, ſo long as they are not obſtinate: and no mans hurt is incurable, if he be not incorrigible.

Verſe 2. A good man ſhall eate the fruit of his mouth: but the ſoule of the tranſgreſſors, violence.

THe meaning of the firſt part of this verſe is, that godly men ſhall be bleſſed both for, and by their gracious, wiſe, & ſeaſonable ſpeeches, and conſequently for their religious, and righteous behauiour; and to this, in the other part is oppoſed the condition of the godleſſe, that their ſoules, that is, themſelues, at leaſt in their ſoules, ſhall be required with violence for their cruelty, and other euill deeds which they hauehave done, and conſequently for their wicked words which they hauehave ſpoken. So it is all one in ſence with the fourteenth verſe of the twelfth Chapter, where it is ſayd, that a man ſhall be ſaciate with good things by the fruite of his mouth, and the recompence of a mans hands, ſhall God giuegive vntounto him.

Verſe 3. He that keepeth his mouth, keepeth his life: but deſtruction ſhal be vntounto him that openeth his lips wide.

HE that keepeth his mouth) which is conſiderate and warie in his words, neuer ſpeaking but when he ought, nor vttering any thing but which is true, and conuenient, he keepeth his life, prouideth for his ſafety, peace and quietnes. But he that openeth his lips, or ſtrideth too wide, to lewde ſpeaking (for ſo the word ſignifieth, as a harlot proſtitutes her ſelfe, or ſpreadeth her body to filthy companions. Ezech. 16. 25. deſtruction ſhall be to him, he is like to meete with much trouble, and at one time or other, to be quite ouerthrowne.

The ſafety and happines of the whole life dependeth vponupon the Doct. 1 well ordering of the tongue.

That is commonly a meanes, when it is guided aright, to lengthen the yeares of mens liues: and that is vſually an occaſion, when it is miſgouerned, to leſſen their daies & make them ſhorter. That being wiſely and religiouſly imployed, will procure ſupply of all their wants, and that being raſhly and ſinfully vſed, will quickly diſpatch them of great abundance. That being peace able, diſcreete, and modeſt, will helpe to ridde them out of their troubles: but that being boyſterous, haſty, and arrogant is like to entangle them with moleſtations. Death and life (ſaith Salomon Prou. 18. 21.in the eight Chapter) are in the power of the tongue. And therefore it is both a prudent and holy direction, which the Spirit of God doth giuegive vsus in the Pſalmes. What man is he that deſireth life, and Pſal. 37. 12. 13loueth long daies for to ſee good? Keepe thy tongue from euil, and thy lips that they ſpeake no guile, &c.

Firſt, it is proper only to good men to moderate and gouerne their tongues in due manner; they that can do that, are able to order Reaſons. 1 their actions iuſtly, and they that do performe it, will not fayle to make conſcience of the reſt of their waies. If anie man ſinne not in word, ſaith S. Iames, he is a perfect man, and able to bridle all the Iames 3. 2:bodie. And contrariwiſe, If anie ſeemeth religious, and refraineth not his tongue, but deceineth his owne heart, this mans religion is Iames i. 36in vaine. So that if it be peculiar to godly perſons to keepe their mouthes, and vnſeparably annexed to religion, it doth neceſſarily argue theyr happy condition, which hauehave attayned vntounto it, and their dangerous caſe which be careleſſe thereof.

Secondly, all our actions are ſutable to our ſpeeches, and a good tongue is the meanes whereby they are well managed. And therfore S. Iames calleth it the rudder of the man, by which his life is directed, and he that wanteth it, is in as great perill, and is like to periſh, as a ſhippe in the rougheſt ſeas, without either ſtearne or Pilote.

Jnſtruction to ſet a guard of attendance and watchfulnes before Vſe. 1 our lips in eueryevery place, and at all times, that pernitious words iſſue not out to other mens dammage, and deſtruction. It is as ſafe to let poyſon come into our mouthes, as peſtilent ſpeeches to goe out thence: for that would worke on our ſelues alone, but theſe will hurt our brethren with vsus: that would onelyonly kill the body, and take away naturall life: and theſe will endanger both body and ſoule, and depriue vsus of eternall life.

Neither is it an eaſie matter to keepe them in, vnleſſe a continuall and ſerious care be had thereof. There are no malefactors more ready to breake out of priſon, nor waters to flowe out of fountaines, then lewd, or fooliſh, or fruitleſſe words are to proceed out of mens mouthes. How quickly ſhall the beſt forgette themſelues in their talke, if they be not very vigilant, and warie? How many vnfit, at leaſt friuolous, and idle ſpeeches will ſteale away, and ſlip from them, if they giuegive any paſſage vntounto them without examination of their purpoſe and buſineſſe? The Prophet Iſaiah was in good earneſt, and ſpake as he found, and felt, when he ſaid, that he was a man of polluted lippes, and dwelt in the middeſt of Iſai. 6. 5.a people of polluted lippes. Saint Iames was well aduiſed, and knew what he writ, and had the Holy ghoſt to warrant him, when hee calleth the tongue An vnrulie euill, more vntameable then the wilde beaſts, or any other liuing creature: and if it were notIam. 3. 6. 7. 8. well looked too, Hell, the Diuell, that helliſh fiende, would fire it, and it woulde ſet the whole courſe of nature on fire.

And Dauid did not without cauſe, or neede, directe his petition to GOD for helpe from heauen, ſaying, Sette thou O Lord Pſal. 141. 3.a watche before my mouth, and keepe the doore of my lippes. If it were a matter of no difficulty to gouerne the Tongue, his owne witte and reaſon would hauehave ſufficed him for it. If it were a matter of no perill, to giuegive it head without gouernment, he wold not hauehave aſked ayde to keepe it: but knowing it to be impoſſible with his owne ſtrength to rule it, and as dangerous to leaue it at liberty without reſtraint, he craueth the aſſiſtance of the ſpirit, for ſupply of his wants.

Terrour of them that turne their tongues looſe, and yeelde them liberty to vtter whatſoeuer the malice, or pride, or luſte of their heartes, can ſuggeſt: yea, whatſoeuer the Diuell ſhall put into their mindes and mouthes, and prompte them withall. Their caſe is a thouſand times more curſed then that of the Serpents whome Satan ſpake by, to beguile Euah: and farre worſe is it with them for their euerlaſting ſtate, then withMarke 5. 5. 7. the poſſeſſed man for his preſent condition, whom the diuel made to ſtrike himſelfe with ſtones, and compelled his tongue to crie out againſt Chriſt, which came to deliuer him. He was driuen to this extremity ſo to do, and ſo to ſpeake, by compulſion, but theſe doe voluntarily offer the vſe of their lips to Satan, and willinglie apply them to his ſeruice, againſt God, and their owne ſoules. And therefore the miſery of that diſtreſſed captiue, moued the Lord to commiſeration and mercy, and the ſinfulneſſe of theſe blaſphemous wretches, prouoketh his wrath and vengeance. Such ſinfull perſons yet may be ſayd to keepe their mouthes, though not as our Text doth admoniſh vsus, by ſhutting them vp againſt all vnlawfull diſcourſes, but as musketours hauing them alwayes churged, with ſome impious, falſe, and corrupt matter, and leuelling eueryevery where at ſuch as they minde to infect or depraue by them. But it were ſafer for them to ſhoote with ruſtie pieces, though peraduenture they might marre their faces, then with venemous mouthes that will ſurely wound their ſoules. Their virulent and wicked ſpeeches will eueryevery one recoile vponupon themſelues and ſtrike them to the heart, beſides their ſhame and miſery, that is like to forgoe their death and damnation.

Conſolation to all thoſe which hauehave power ouer their tongues and hauehave learned to hold their peace when it is time to be ſilent, and to open their mouthes with wiſedome, when it is meete to ſpeake: the Lord hath giuen his word that their life ſhall be ſafe, and comfortable. They that bleſſe when they are rebuked, they that pray when they are reuiled, they that refraine their lips from deceipt and guile, Saint Peter aſſureth, that they are heyres of1 Pet. 3. 9. 10. 12. bleſſing, that the eies of the Lord are ouer them, that his eares are open to their praiers, and what can then be amiſſe with them? His beholding is with pity and compaſſion, his hearing hath alwayes in it a readineſſe of granting, and he cannot but helpe, when he ſeeth their miſery, and they ſeeke for ſuccour at his hand. Albeit therefore they ſeeme to expoſe themſelues to perills that will not requite wrongs with the edge of their tongues, yet they ward of iniuries, they hauehave the Lord for their refuge. Albeit they ſéeme to run vponupon the point of the ſword, that will ſpeake bouldly for the cauſe of God, and ſet themſelues againſt the wicked wayes of the world, yet they only prouide for their ſafety, they are neuer diſarmed of their buckler. Faithfull and plaine dealing doth oft and commonly procure euill will, and blame, and troubles, but neuer bring any hurt: the greateſt moleſtations for trueth and equity are not harmefull: death it ſelfe in that caſe is deſirable, and not dangerous.

Verſ. 4. The ſluggard luſteth, but his ſoule hath nought: but the ſoule of the diligent ſhall be made fat.

THe ſluggard luſteth) that is, negligent and idle perſons hauehave ſtrong affections to riches and credit, and all things which are in requeſt and eſtimation, but his ſoule hath nought, they go without that which they long for, their wiſhes get no wealth, they faile of their deſires, through the want of conſtant indeuours to effect them. Bu the ſoule of the diligent ſhall be made fat, that is, the induſtrious perſons themſelues which painfully labour in ſome honeſt vocation, ſhall all be competently prouided for, and many of them, diuers times ſhall attaine to plenty and abundance.

The ſluggard luſteth, &c. No men are more couetous, then they Doct. which are moſt ſlothfull.

Where the hands and other parts of the body be negligent & remiſſe in working, the minde and thoughts of the heart are wholy intent, and occupied in wiſhing. The beſt Bee in the hiue, is not more deſirous of hony than the idle drone, nor the moſt laborious husband in a country more willing to be rich, than the luskiſh loyterers. The Prophet Iſaiah reprehending the blinde Iſai, 56. 10. 11.watchmen the dumb dogs that could not barke, ſaith, that they lie & ſleepe, and delight in ſleeping. And theſe greedy dogs can neuer hauehave enough.

Firſt, this may appeare by the cauſes of it: for they want the Reaſons. medicine of faithfull trauell which ſerueth to repreſſe luſt, and abound with pride and voluptuouſneſſe which are wont to feed it.

It is very ordinary and common, that ſlothfull perſons be high minded and luxurious. And that teſtimony is giuen of them by the Lord himſelfe, who narrowly looketh both into their hearts and waies. He telleth vsus, that the ſluggard is wiſer in his own conceit Prou. 26. 16.then ſeauen men that can render a reaſon. And likewiſe that the ſleepy doggiſh ſhepheards as they were inſatiable for their gaine ſo were they ſenſuall for their bellies, ſaying, Come, I will bring wine, and we will fill our ſelues with ſtrong drinke &c. And Ezechiel Iſai 65. 12.lynketh them all together as three lewde companions in the example of the Sodomites, ſaying, This was the iniquitie of thy ſiſter Ezech. 16. 49,Sodome, pride, fulnes of bread, and abundance of idlenes was in her, and in her daughters. And though the Scriptures ſhould be ſilent herein, yet their owne practiſe woulde publiſh the trueth of this point. Who ſeeth not apparātly that they which do leaſt good ſeruice to God or man, be moſt vaine, gariſh, and luxurious? doe not they that mind to ſet vp the trade of lazineſſe deſire to creep into ſuch families as where they may fare well, and goe fine, & looke bigly, and do nothing, vnleſſe it be to play the ruffians, & commit wickednes? Now then if it be certaine, that they are proude and voluptuous, it will follow alſo that they muſt needs be greedy minded and couetous to maintaine, if it were poſſible their credit and pleaſures. This cauſe ariſeth from their owne ſinfull corruption, but an other proceedeth from Gods iuſt iudgement vponupon them. jf they luſted, and obtained that which they wiſhed for, it would be a pleaſure to them: though they wāted that which they deſired not, they would not greatly feele it: but now that they are ſo hungry for wealth, and yet kept faſting from it, when they ſee others ſo ſtored with plenty, this is a ſtroake of the Lords owne hand, as a puniſhment of their ſinne, and addition to their miſery. Hereof he ſpeaketh in another place, ſaying, The deſire of the ſlothfull Pro. 21. 25. 26.ſlaieth him, becauſe his hands refuſe to worke. He coueteth euermore greedilie, but the righteous giueth and ſpareth not.

Secondly, this is manifeſt by the effects of it: for who will vſe ſo many ſhifts and deuiſes to come by goods, as ſlothfull men vſe to doe. They will pawne and forſet all their credit to get any mans money by borrowing. They will aduenture all their ſtate to winn away mens mony by gaming. And in that caſe they ſpare not any friend, either kinſman or brother, either ſuch as feaſt them, or come to viſite them, or be inuited by them, all is one, ſo that they may come by the coyne, they care not who they be that looſe it. They will hazard their liues to wreſt and extort away mens money by robbery, and filch away their cattell by ſtealing: doth not this declare a violent affectiō of hauing, when they ſtraine themſelues ſo far to get ſubſtance?

Confutation of them that charge none but rich men with couetouſnes, as if it were impoſſible for any to affect wealth, that Vſe. 1 cannot effect their deſires to inioy it. All vnthrifty perſons ſhould be acquited of that ſin, and eueryevery one that is faithfull in his caling and proſperous in his ſtate, ſhould be condemned thereof, if God would allow of their verdit. But he hath not empannelled them vponupon the iury, they may iuſtly be challenged for partiality, and being parties, neither ſpeake they according to law, nor yet hauehave any ſufficient euidence for the facts: for the Lord himſelfe teſtifieth that ſuch as get little, be deſirous of much, and they that hauehave nothing, by their wills would hauehave all.

Inſtruction, that we be not ſluggards in ſpirituall things, ſatisfying our ſelues with wiſhing for grace and ſaluation without further labour and trauaile for them. Striue ſaith Chriſt, to enter in at the ſtraite gate: for manie I ſay vntounto you, will ſeeke to enter in, Luke 13. 24and ſhall not be able. If all ſhould be ſaued that are not willing to be damned, we ſhould hauehave ſwarmes of reprobates in heauen. The fooliſh Virgines would gladly hauehave gonne in with theMat. 25. Bridegroome, but they thought it too much paynes and charges to prouide themſelues of oyle in due time. And the richeMat. 19. man had good liking of eternall life, but no will, to part with his wealth for it. And ſo are there innumerable with vsus, now, like as there hauehave beene allmoſt in all ages, that woulde neuer fall into deſtruction, if words and deſires without Chriſtian behauiour and mortification, would preſerue them from it.

For the other part of the verſe, concerning the plenty, which they that be diligent are ſtored with, ſee Chap. 10. 4. in the ſecond doctrine.

Verſ. 5. A righteous man hateth a falſe matter: but it cauſeth the wicked to ſtinke and be aſhamed.

THe meaning is, that all that are truely iuſt and godly, … decline from bad cauſes, words and deeds, with hatred therof, ſo far as they appeare vntounto them to be vnlawfull. At leaſt it is the duty of all good men ſo to do, though ſomtimes peraduenture they faile in practiſe. But contrarywiſe the wicked do not ſo, but take pleaſure in ſinfulnes, and thereby are brought to diſgrace & reproache, eſpecially in the ſight of God and good men, and oft alſo ordinary men, ſuch as are merely ciuill, yea vngodly men and ſinners do loath them, and ſpeake euill of them for their lewdnes. Thus ſtandeth the oppoſition. The righteous hateth a falſe matter and therefore gaineth reuerence and honour: but the wicked loueth a falſe matter, and therefore is made odious and ſhamefull.

True righteouſnes conſiſteth not only in forbearing that which Doct. is euill, but in nating of it.

The affections are of as great force in the ſeruices of God, as the words and actions, and the heart hath no leſſe place then the members of the body. Jt muſt be one and the principall agent in louelove, where they hauehave calling to deale: and it muſt deale alone with deteſtation of thoſe abominatiōs which they are diſcharged to intermeddle with. To this purpoſe it is that Amos ſaith, Seeke good and not euil, that ye may liue: and the Lord God of hoaſts ſhall Amos 5. 14. 15be with you, as you hauehave ſpoken. But hate the euill, and louelove the good, and eſtabliſh iudgement in the gate, &c. And to the ſame purpose tendeth the deſcription which Iſaiah maketh of a righteous man that liueth in ſafety, when others are in perill, and retayneth hisIſa 33: 15: boldnes when others liue in feare. He that walketh in iuſtice, and ſpeaketh righteous things, deſpiſing gaine of oppreſſion, ſhaking his hands from taking of gifts, ſtopping his eares from hearing of blood, and ſhutting his eies from ſeeing of euill.

Firſt, it is the effect of ſound prety, and the worke of a heart Reaſons. truly religious, as it is ſayd. The feare of the Lord is to hate euill. Prou. 8. 13.

Secondly, it maketh men carefull & conſtant in ſhunning that which is vniuſt and ſinfull: as Dauid ſaith, I hate the work of them that fall away, it ſhall not cleaue vntounto me. No man taketh delight to conuerſe with his enemie, or to put his hand to that which his hart riſeth againſt. Why doe not men and weomen vſe to play with Adders and Snakes, and ſerpents, aſwell as with whelpes, & birds, and ſuch like creatures? becauſe they hate them. Why will they put ſweete flowers and thoſe things that are odoriferous to their noſes, and ſtop their noſes at vnſauory ſmelles? becauſe their nature is delighted with the one ſort, and abhorreth the other. Though ſometimes men make ſhew of reformation of things that are amiſſe, yet if it ariſe not from an internall enimity againſt them, they are very like to fall backe againe vntounto them: as Saul returned to liſten to witchery, notwithſtanding his former ſharpe proceeding againſt witches.

Thirdly, though godly men are ſometimes ſurprized by ſinne, being either deceiued by the ſubtilty thereof, or ouerborne with the violence of it, yet if it be bitter vntounto their ſoules, and their harts hauehave a quarrell againſt it, the Lord will neuer impute it to them. Hereof the Apoſtle ſpeaketh to the Romanes: I allow not Rom 7: 15. 16 17:that which I doe: for what I would, that doe I not: but what I hate, that doe I. If I doe then that which I would not, I conſent to the lawe that it is good. Now then it is no more I that doe it, but the ſinne that dwelleth in me.

Inſtruction, to informe our hearts againſt all manner of wickednes, Vſe. 1 that they may be the more incenſed againſt it. The worſe we like of ſin, the more righteous we are, and the better the Lord will louelove vsus. And the more agreement there is between ſinne and our ſoules, the leſſe peace there is between our ſoules and God. All the hurts and miſeries that euer hauehave come vponupon vsus, or on Chriſt for our ſakes, do giuegive vsus iuſt occaſion to fall out with ſinfulnes, that hath bin the cauſe thereof. The louelove that we beare to God who hath bin diſhonoured by our ſinfull life, ſhould induce vsus to abhor all vngodlineſſe. The danger of perſiſting impenitent, and the hope of pardon and happineſſe, when we caſt off our iniquities, are iuſt motiues to make vsus take vp weapons againſt them by iudging our ſelues for that which is paſt, and reſiſting ſtrongly all the aſſaults of the ſame hereafter. Conuiction of many to be vnrighteous men, by countenancing thoſe foule faults in others, which they are aſhamed (for the groſnes of them) to practiſe themſelues. Though they dare not lie impudently, and periure, leaſt the trueth ſhould come to light, yet they deſire that ſome other would doe it for them: though they will not violate the Sabbaoth, by open breache of it in their owne perſons, yet they giuegive liberty to their ſonnes, and ſeruants, and all their people to do what they liſt on the Lords day: though they breake not out into oathes, or drunkenneſſe, or wanton behauiour, yet they will be ſociable with blaſphemers, and drunkards, and filthy perſons, and willingly heare and ſee them exerciſing ſuch abhominations, and allow them to defile their houſes therewith, yea and permit their owne children and people to be chiefe doers in it. Where is righteouſneſſe? where is the hatred of an euill matter? How vnlike are they to iuſt Lot, who was 2 Pet. 2. 7.dailie vexed with the vncleanlie conuerſation of the wicked? Jt is euident, that whatſoeuer the heart hateth, the eyes will abhorre, and our ſences will loath eueryevery thing that is offenſiue to vsus. VVho without neceſſity would ſtand by and behould him, that were plucking off the ſkinne of an vnſauory carrion? VVoulde not eueryevery man in ſuch a caſe ſtoppe his noſe, and turne away his face, & make haſt to be gone? The compariſon is homely, but that which is compared is incomparably more homely, & therefore we take leaue to deſcribe ſuch filthy behauiour by that which doth moſt nearely reſemble it, though it be not foule ynough to expreſſe the loathſomneſſe of it.

But it cauſeth the wicked to ſtinke. &c. The louelove of ſinne bringeth Doct. 2 loſſe of credit and eſtimation.

He that nouriſheth rotten affections in his hart, and expreſſeth the ſame by vnholy and corrupt conuerſation, is farre from hauing reuerence and true honour. As grace, like Spikenard, or other redolent oyntments, doth make the godly to be amiable, and much ſet by: ſo foule ſinnes, like filthy diſeaſes, or ill ſauours, doe cauſe the wicked to be vile and loathſome. And ſo is theProu. 10 7. meaning of the Holy ghoſt in the tenth Chapter, as we hauehave there ſhewed, that their names ſhall be turned into infamy, as dead corpſes are into putrefaction: God and wiſe men, will take as little delight in them, as people vſe to doe in ſents that be noyſome. Reaſons. 1

Firſt, the threatning and curſe of God is directed againſt ſuch, which will ſurely take hold of them, and not faile. The Lord, ſaith the law, ſhall ſend vponupon thee curſing, trouble, and ſhame, in all that Deu. 28. 20. 37which thou ſetteſt thine hand to doe, vntill thou be deſtroied. And thou ſhalt be a wonder, a Prouerbe, & a common talke among all people. Yea this was denounced againſt, and executed vponupon the very Prieſts themſelues that were impious and ſinfull, notwithſtāding their place and function was ſo venerable. Behold, ſaith he, I will Mal. 2. 3. 9.caſt dung vponupon your faces. And I hauehave made you to bee deſpiſed and vile before all the people, becauſe ye keepe not my waies, but lift vp your faces againſt the law.

Secondly, it is a iudgement that carrieth waight with it, and lyeth heauy on them that are vnderunder it. Mans nature abhorreth ſhame, & deſireth to be well thought of: and ſpecially to proude men, of which ſort are all, or the greateſt number of ſinfull men, contempt is as bitter as death. And therefore, at the laſt day, the principall reward of the godly ſhall be Honour and glorie, Rom. 2. 10.with euerlaſting life; and one of the grieuouſeſt puniſhments of the wicked, that they ſhall ariſe to ſhame and perpetuall contempt.Dan. 12. 2.

Thirdly, it anſwereth proportionably to their behauiour, and ſo their wages is correſpondent to their worke. They deſpiſe God by their iniquity, and he will make them to be deſpiſed by his iuſtice: they ſought his diſhonour by doing contrary to his commandement, and he will bring them to diſhonour by doing according to his threatning. And ſo is that daily verified, which he once ſpake by Samuel: Them that honour me, I will honour, and 2. Sam. 2 30.they that deſpiſe me ſhall be deſpiſed.

Confutation of them that perfume all their words, and works Vſe. 1 with prophanenes, to be the better liked in all companies, and vſe ſinne as a preſeruation againſt ſhame and reproache. Pride is a chaine vntounto them, and cruelty couereth them as a garment, and notorious impiety and licentiouſneſſe, are their principall ornaments, and holy dayes attire, wherewith they deck themſelues for greateſt brauery. Such is the corruption of our times, that it is eſteemed the beſt way for men to grace themſelues in the world, by profeſſing themſelues graceleſſe and voide of all godlines. But either Salomons affirmation is falſe (which were impious to imagine) when he ſaith, that ſinne is a ſhame to a people, orProu. 14. 34. elſe their expectation is fooliſh (which will ſurely ſo appeare) when they thinke to gaine glory by that whereby ſo many others are made contemptible. Vaine, needs muſt the hope be, of waſhing faire in a foule puddle, or of making ones ſelfe ſweet by wallowing in a ſinke, or filthy priuy.

Verſ. 6. Righteouſneſſe preſerueth him that is vpright in his way: but wickedneſſe ouerthroweth the ſinner.

RIghteouſnes, &c) that is, Gods fauour, grace and goodnes for righteouſnes, and by it, doth protect both the bodies & ſoules of ſuch, as are of a ſincere heart and holy behauiour. And wickedneſſe ouerthroweth the ſinner, or man of ſinne, as it is in the originall text, it is alwaies a cauſe by deſert, and many times a meanes by occaſion to draw downe miſery and deſtruction vponupon him. The ſence doth little differ from the third, fift, and ſixt verſes of the eleuenth chapter.

Verſe 7. There is that maketh himſelfe ritch and hath nothing, and that maketh himſelfe poore, hauing great riches.

THere is, &c) that is to ſay, diuers men take diuers vnlawfull courſes concerning their eſtate. Some boaſt themſelues to be rich when they hauehave nothing, being poore and in debt they make ſhew of great wealth, by keping a great port. Others, faine themſelues poore, when they hauehave great ſubſtance, they complayne of want, and goe barely, and fare hard, and would make the world beleeue that they are nothing worth at all.

It is a ſin for men to diſſemble their eſtate, by making it eyther Doct. better or worſe then they know it to be.

The Lord is not pleaſed with ſuch as faine proſperity that he gaue them not, nor with thoſe that counterfet croſſes which he inflicteth not vponupon them. It is not ſafe for any man to arrogate to himſelfe that which he hath not, nor to deny that portion which he hath, leaſt need and penury make the falſhood of his bragging manifeſt, and the curſe of God cauſe his murmuring to prooue true.

Firſt, the one ſheweth his pride, and lifteth vp himſelfe, when Reaſons. 1 God would hauehave him to be caſt downe and humbled, & the other his diſcontentment, when he ought to acknowledge the liberall hand of God towards him. The former deale like thoſe creatures that raiſe vp their backs, and briſtles, and feathers, and ſeeme to be double as great as they are in deed: and the latter like thoſe that wrap vp their bodies, and ſuffer ſcarce the one halfe of themſelues to be ſeene.

Secondly, the one endangereth his brethren by his fayr ſhow, imboldening them both to lend to him, and promiſe for him, and trafick with him to their great hurt and dammage, and the other defraudeth his brethren by caſting his burden for publick expences vponupon them, and robbeth both Prince and country of thoſe dues which in right he oweth vntounto them.

Thirdly the one ſtaieth the other mens hearts and hands from ſhewing them mercy for reliefe of his neceſſity: and the other dealeth cruelly with himſelfe by refuſing the needfull vſe of thoſe things which he holdeth in his owne hands.

Reproofe of them that are aſhamed of their pouerty, but farre Vſe. 1 from being humbled by it. They count it a baſe thing to be in need, and yet themſelues to be no baſe perſons though they be moſt needy. If they iudge not their ſtate contemptible, why doe they cloke it? if they acknowledge it to be meane and vile, why do they take ſo much vponupon them? The complaint of the Prophet againſt Jſraell may iuſtly be charged vppon this kind of people: their pride doth teſtifie to their face, and they doe not returne to the Hoſea 7. 10,Lord their God, nor ſeeke him for all this. For it is a contempt of corrections, when they ſtriue againſt his ſtrokes, and ſtubbornly reſiſt his hand that ſmiteth them. The particular manner we hauehave briefly ſpoken of in the ninth verſe of the former chapter. OnelyOnly one ſort of men we may not paſſe by in ſilence, but ſomewhat muſt be ſpoken of them, and that is ſuch as being acquainted fully with the inſufficiency of their owne ſtate, are yet moſt greedy of getting all bargaines into their hands, to the defrauding of all thoſe that hauehave any dealing with them. They are like to quagmites ouergrowne with greene graſſe, wherein is no appearance of perill, before a man be plunged in them. Theſe eaſily fall to both the extremities here ſpecified. So long as they are borowing though they hauehave nothing, yet they will make themſelues very rich, that they may be truſted: but when they ſhould make payment, though they hauehave wherewith to diſcharge many of their debts, yet then nothing is to be found to ſatisfie any man. In the next place it ſerueth to reprehend thoſe niggardly perſons, which ſwimming in plenty and great abundance, doe yet almoſt ſtatue with penury and want; God offereth them meanes and oportunity of doing, and inioying good, that like flowing fountaines they might ſend forth ſtreames vntounto others, and be largely refreſhed with comforts themſelues, and they become bottomles gulfes, & whirle pooles, which draw away, and ſwallow vp all from others, and yet themſelues hauehave vſe of nothing.

Jnſtruction, that we deale plainly concerning the ſtate of our ſoules, and neither grow conceited of more goodnes then is in vsus, nor extenuate thoſe gifts which the Lord hath beſtowed vponupon vsus. It was too great a bragge of the Laodiceans to ſay that they were rich, and increaſed with goods, and had neede of nothing, when theyApoc. 3. 17 were wretched, and miſerable, and poore, and blind, and naked; and it proceeded from too great a diſcouragement in the godly Eunuches, to ſay that they were dry trees, when God hath giuenIſay 56. 3. them the fruitfull ſappe of grace.

Verſe 8. The riches of a man are the ranſome of his life: but the poore heareth not the rebuke.

THe meaning of theſe words ſeemeth to be, that howſoeuer there is in diuers reſpects, very good vſe of wealth & riches, yet many times they bring dangers to the owners thereof, who are driuen to depart with them for the preſeruation of their liues. And though pouerty be not without ſundry inconueniences, yet poore men are more free from the contrutions of enuious perſons then thoſe of higher place and degree. Notwithſtanding it commeth not to paſſe alwaies, neceſſarily, that eueryevery riche man is brought into ſuch troubles, nor that eueryevery poore man eſcapeth from all rebukes and moleſtations, but he ſpeaketh of that which oft befalleth the one, and ſeldome the other, eſpecially in regard of his eſtate.

Life is more precious then wealth and riches. Doct. 1

EueryEvery godly man, eueryevery prudent man, eueryevery naturall man, that is not ſtript of all humanity, and the very nature of a man, will be at charges to redeeme his life with his goods. That which our Sauiour ſpeakes concerning foode, and apparrell, the moſt needfull outward things, is conſequently true in all other thingsMat. 6. 25. being leſſe neceſſary. Is not the life more worth then meate? and the bodie then raiment? And it is aſcribed to the Lords mercy that Lot Gen. 19. 16.and his daughters were deliuered from the deſtruction of Sodom, though, as it appeareth by due conſequence, all his goods did periſh. Iobs cauſe doth alſo make it manifeſt, whoſe life the Lord ſo dearely tendered, when he gaue Satan liberty to ſpoile him of all his ſubſtance.

Firſt, all manner of goods and poſſeſſions are for the ſeruice of Reaſons. 1 life, eyther to be for the neceſſary vſe, and reliefe thereof, or as ornaments and delights vntounto it, to make it the more comfortable.

Secondly, the fruition of riches dependeth vponupon life, & whereas life may well be without opulency, and wealth, when any man dyeth his eſtate vaniſheth, his right in all earthly things ceaſeth, and his ſubſtance and liuings are transferred to newe owners.

Thirdly, Gods iuſtice in putting a difference betweene him that ſtealeth a mans goods, and of him that taketh away a mans life, doth euidently ſhow, that life is more excellent than wealth. The one is inioyned by the Lawe to make reſtitution with double recompence, and ſometimes with threefold, and ſometimes with foure folde, or to be made a bond man: but the other is adiudged to dye for ſhedding of bloud, vnleſſe it were done at vnawares, and altogether againſt his will,

Reproofe of them that either by immoderate labour and trauaile, Vſe. 1 or by carking and caring, or by denying to themſelues competent apparell, wholſome foode and needfull phyſick, doe weare out themſelues, and cut their liues the ſhorter, that they may multiply their riches, and make their liuings the larger. And this is yet a greater fault, that many preferre the earthly goods before an heauenly life, and relinguiſh the one and that for euer, to obtaine the other, though but for a ſhort ſeaſon. But of all, and all, thoſe curſed homicides are to be condemned which in deſperate manner lay violent hands vponupon themſelues, when riches will not come to them, or ſtay with them according to their full contentment. If they cannot increaſe their ſubſtāce, they wilfully increaſe their owne ſorow: if God take away any part of their wealth, they throw away their life after it, and reiecting both the continuance of this temporall life, and the hope of that which is euerlaſting, do purpoſely caſt their ſoules into hell, and make themſelues miſerable for euermore.

Conſolation to Gods people that hauehave aſſurance of the eternall life to come, which incomparably ſurmounteth not onelyonly golde, ſiluer, pearles, precious ſtones, and all other treaſures, but alſo this naturall life, the preſeruation whereof were not ouer bought, though wee ſhould giuegive as much as euer Salomon had, for the ſame.

But the poore, &c. As the ſtate of rich men is more fenced then Doct. 2 poore mens, ſo is the ſtate of poore men leſſe impugned then rich mens.

The one ſort are like to tall trees and well rooted, but ſubiect to wind and weather on the top of the hill, and the other like to low ſhrubs with little rootes, but ſheltered from all ſtrong blaſts in the bottome. If Iſaacks beards & flockes had beene fewer, theGen. 26. 14. 15. Philiſtines would hauehave ſuffered him to dwell in more peace and quietnes by them. If Iacob had gained no more in Labans ſeruice, than he brought thither with him when he came firſt, Laban and his Sons would hauehave continued as mild towards him, as they ſhewed themſelues at his firſt comming.

Firſt, God his prouident hand doth ſo diſpoſe of the matter, that Reaſons. 1 they which are moſt vnarmed ſhall be leaſt aſſaulted, and where helpe is wanting, there ordinarily violence ſhall not be offered.

Secondly, there is no fitte ſubiect for enuy to worke vponupon; for that alwaies picketh a quarrell at proſperity, and thoſe things which cary a ſhew of excellency.

Thirdly, there is no pray or booty to be gotten by contending with them. Fowlers vſe not to beſtow their trauell and time in catching of litle wrens, but of ſuch fowles as either will be meate for their tables, or bring mony to their purſes. It is to be obſerued, that when Iudah was ſacked by the Babylonians, the poore of the land were moſt ſpared from the captiuity. And among vsus, who2 Kings: 5. 12. may trauell ſo ſafely by the way, & ſing ſo merily in ſight of the theefe, as they that are known to hauehave litle money in their purſes? Who may liue more ſecurely at home, without feare of robbers by day or night, than they that hauehave neither plate, nor coyne in their cheſts, nor any good ſtuffe in their houſes? And who are freed ſo much from moleſtations and ſuites of law, as they that are neither able to pay the fees of the Court, nor to anſwer the charges of the plaintiffe?

Inſtruction to helpe our ſelues to contentment, though our condition be inferior to ſundry others, by beholding the diſcommodities Vſe. 1 of higher places, and the immunities of our owne. Many caſt their eies on other mens plenty, and their owne ſcarcity, but neuer look to their owne peace, and other mens troubles: to their owne ſafety and other mens hazards: to the boldnes which they might inioy, if they would imbrace the oportunity, & the dread that falleth on others by diuers occaſions. The very vnreaſonable creatures would willingly be exempted from heauy burdens, but fooliſh men would hauehave loade layd vponupon themſelues, though they be altogether vnable to beare it. Wherefore it is a point of wiſedome for Chriſtians that hauehave but litle to recount with themſelues, that God ſeeth the ſmalneſſe of their ſtrength to manage great matters, and to beare great troubles, and therefore is indulgent to them to chuſe an eaſier ſtate for them.

Verſe 9. The light of the righteous ſhall reioyce: but the candle of the wicked ſhall be put out.

THe light of the righteous) that is, the good eſtate and proſperity of godly men, reioyceth, is ſtable and increaſing, as it is ſayde of the Sunne, from whence the ſimilitude is taken that he reioyceth like a mightie man, to runne his courſe. And likewiſe here is ioy aſcribed to it in reſpect of the effect, for that it maketh righteous men, not without due cauſe to be ioyfull. But the candle of the wicked, their wealth credit, dignities, and pleaſures, or whatſoeuer fleſhly men hauehave in admiration, or delight in, are but like to a candle light in compariſon of ſunne ſhine, and ſhall be put out, euen ſuddainly be taken from them, or by degrees, in continuance of time conſume away, and vaniſh to nothing. The oppoſition ſtandeth in this manner: The light of the righteous endureth for euer, and therefore is full of ioy: but the candle of the wicked will ſoone bee put out, and therefore is full of ſorrowe.

OnelyOnly good men inioy a comfortable eſtate. Doct.

It is alwayes day with them, though they endure ſtormes and foule weather, now and then for a ſeaſon: and ſinfull perſons trauell all in the night, without any moon ſhine, or ſtarre-light, their guidance, and comfort, and ſafety conſiſt altogether in their lanthorne and candle. This is the meaning of the Prophet when he ſpeaketh to the Church: Behold darkneſſe ſhall couer the earth, Iſay 60 2.and groſſe darkneſſe the people: but the Lord ſhall ariſe vponupon thee, and his glorie ſhall be ſeene vponupon thee.

Firſt, the ioy and gladneſſe of Gods people is in the aſſurance Reaſons. 1 of Gods fauour and louelove, which is teſtified by theſe externall bleſſings. It is not the fulneſſe of their barnes, nor the greatneſſe of their reuen…s, nor the largeneſſe of their ſtockes, nor the fayrneſſe of their houſes, nor the plenty of their plate and Iewels that bring gladneſſe to their hearts, but the omnificence and bounty of the Lord, who in this manner expreſſeth his goodneſſe towards them. His light, ſaith Iob, ſhined on my head, and Iob. 29. 3, 4.his prouidence was on my tabernacle. Now vngodly men contrary to this, reſt ſatiſfied in the deſire of theſe earthly things, and looke no further, then to the corruptible treaſures of golde and ſiluer, and ſuch like commodities. Of this nature is that confuſed good which many ſo earneſtly wiſh for in the fourth Pſalme,Pſal. 4. 6. and in ſuch thinges, is the hope of all wicked worldlinges repoſed.

Secondly the condition of all good men, both within, and without, for grace and glory is growing to be better, neuer ceaſing to increaſe, vntill it come to fulneſſe, and neuer to decay after it ſhall be full: and the vngodly are fading away as faſt, and haſten towards their deſtruction with incredible ſwiftnes, neuer ſtaying till they fall into ruine, and neuer to be repaired after they are ruinated. And to this purpoſe it is ſayd in the fourth chapter of this booke: The waye of the righteouſ ſhineth as the light Prou. 4. 18. 19that ſhineth more and more vntounto the perfect day. The waie of the wicked is as the darkneſſe: they know not wherein they ſhall fall.

Conſolation for godly and religious perſons whom no man Vſe. 1 can bereaue of their bleſſed eſtate. The Sunne of righteouſnes ariſeth vntounto them, and ſhineth perpetually within their horizon, though the windes of malice and temptation blowe vp neuer ſo many clowdes of feares and troubles againſt them. Gods chaſtiſements for their humiliation and triall, their owne ſorrowe for their ſinnes and offences, and their aduerſaries violence for their ouerthrow and ruine, will neuer take away their comfort and glory from them. The foggy miſtes of tribulations and afflictions doe ſeeme diuers times to ouerwhelme them wholy; and yet ſayth the Prophet in the name of the Church; Though Mica 7. 8.I fall, I ſhall ariſe: when I ſhall ſitte in darkneſſe, the Lord ſhall be a light vntounto mee. The hideous blacke clowdes of diſgrace and contempt, of ſlaunders and iniurious accuſations doe threaten to couer them for euermore, and yet ſayth Dauid, Pſal. 37. 6.Committe thy waie vntounto the Lord, and hee ſhall bring foorth thy righteouſneſſe, as the light, and thy iudgement as the noone day. So that whiles there is a God to ſend helpe to his people from heauen, or to call them to glory in heauen, they are not deſtitute of happines.

Reproofe and terrour of the vngodly, who by louing a ſinfull darke behauiour, doe chuſe to themſelues a miſerable darke eſtate. For they that will be the children of darkneſſe by ſinne and rebellion, ſhall abide the blacknes of darkneſſe, with ſhame and confuſion. Though the Lord cauſe the ſunne in the firmament, that viſible planet to riſe vponupon the wicked aſwell as the godly, to miniſter warmth and light to their bodies for the preſent, yet he will withhold the ſhine of his ſauour from yelding ioy and glory to their ſoules for euer. But in the meane time, ſay they, who is brighteſt? who is richeſt? who is greateſt? See whether there be more of them that giuegive themſelues to religion, in eminent places and honour, or of them that take their liberty according to the courſe of the world. Sol. True it is indeed, that moſt commonly worldlings goe before Chriſtians, in earthly preferments, though not alwaies; for by Gods mercy many good men attaine alſo to riches and dignities. But know that your caſe is lamentable, when you hauehave nothing elſe to comfort your hearts with but this, that you are wealthy and mighty. What maketh your ſmall candle ſeeme to giuegive you ſo great light? Becauſe you hauehave bin alwaies ſhut vp in a darke priſon, and were neuer acquainted with the bright beames of Gods gracious preſence. But what ſhall become of you when your candle ſhall bee waſted? when your light ſhall be extinguiſhed? when your proſperity ſhall periſh? It is certaine that all carnall excellency will come to an end, either being blowne out by violence, or worne out by time. Remember that Haman had, as it were, a lynke carried before him, and yet it was put out ſuddenly, ſnuffe and all, at one blaſt, and he left in helliſh darknes of ſhame and miſery. The king of Babel in greatnes was like to Lucifer, the brighteſt morningIſa 14: 12: ſtar, and yet fell from the heauen of his magnificence, and loſt all his glory in a moment.

Verſ. 10. Through mere pride doth man make contentions; but with the well aduiſed is wiſedome.

ONlie by pride, &c) that is, whereſoeuer ſtrife groweth, there is pride, at leaſt in one of the parties contending, if not on both ſides. Sometimes it ſtirreth vp men, and imboldeneth them to offer wrongs: ſometimes imbittereth men; and maketh them way ward againſt the right: ſometimes it cauſeth the one to be careleſſe of dealing according to equity, and the other to be impatient of bearing any iniuries. Yet notwithſtanding this condemneth not all kinde of contending, but the frowardnes of the faulty perſons in it. It is lawfull to giuegive a rebuke and correction, if it be done vponupon good grounds, with an vpright heart, and in due manner, though it be the occaſion of ſome iarre or debate, and he onelyonly is to be blamed, which receiueth not the admonition.Iſ…y 59 4 And ſo to ſtand in the cauſe of God is commendable (for the Prophet reproueth them that contend not for the trueth) and they are to be charged with the ſinne of contention, which oppoſe themſelues againſt good cauſes. Neither are ſuch here to be taxed as defend their ſtate, or by the helpe of the magiſtrate & lawes againſt thoſe which goe about to defraude or defame them Neither yet are they to be reproued by this, that follow ſuites againſt malefactors to bring them to iuſt puniſhment. Prouided alwayes, that in theſe caſes the cauſe be waighty, their proceedings equall, and their harts free from all malice and reuenge. But with the well aduiſed is wiſedome, they which hauehave diſcretion and iudgement in themſelues, or be willing to harken to aduiſe & counſell of others, will beware of vnneceſſary controuerſies. The oppoſition is this: OnelyOnly by pride and folly doth man make contentions: but with the well aduiſed is wiſedome and humility to follow peace.

So far as any man is contentious he is proude. Doct. 1

Humility is euer ioyned with louelove; and both of them with mildnes and patience, and all of them are enemies to bitterneſſe and debate. No man was more ready to paſſe by wrongs and iniuriesNumb. 12. 3. done vntounto him then Moſes, and that was becauſe Moſes exceeded all the men of his time in humility and meeknes. And Ieſus Chriſt was the moſt patient and peaceable of any that euer was in the world, becauſe neuer any was ſo humble and lowly as he. And thus very reaſon among diuers others, is brought in the twelfth chapter of Saint Mathew to proue it: He ſhall not ſtriue Mat. 12. 19.nor crie, neither ſhall any man heare his voice in the ſtreetes. And contrarywiſe it hath appeared in all ages that where pride is deepeſt, there patience is ſhalloweſt, and they that ouerflow with the one, are voide and empty of the other: And therefore the wiſe man oppoſeth them together as contraries, ſaying, the patient in ſpirit Eccl. 7. 10.is better then the proude in ſpirit. And in another place: He that is of a proude heart ſtirreth vp ſtrife. And this will appeare the betterProu. 28. 25. if we obſerue the principall branches which the venemous ſappe of pride breaketh out into.

The firſt is ſelf-liking, a high eſtimation of their owne worthines Reaſons. 1 and deſert, which they take for a great indignity, not to be aſmuch reſpected of others. And this maketh them ſo angry and fierce and implacable againſt thoſe, which croſſe them in theyr commodities, or be not tractable to yeeld to all their deſires.

The ſecond is emulation whereby they enuiouſly repine and quarrell at thoſe gifts and good things which they behold in others, whom themſelues are vnable to match, or at leaſt to ſurmount and ouerpaſſe therein.

The third is contempt and diſdaine, when they conceiue a baſe opinion of their brethren, as of vnworthy and vile perſons, and feare not to loade them with deſpite and contumelies, or to neglect all manner of duty towards them.

The fourth is ambition, when they ſtriue for victory, and propoſe to themſelues praiſe, or ſeeke like Lamech to be feared forGen. 4. 23. their force and boyſterouſnes.

Reproofe of them that being moſt vnquiet and troubleſome, Vſe. 1 do caſt all the blame vponupon them that beare all the burden. None barke ſo much with their tongues, as they that bite moſt with their teeth; none calumniate ſo much with lips of falſhood, as they that ſmite with the fiſts of iniquity: the wrong doers are the greateſt fault-finders; and they that are iniuriouſly oppreſſed, are commonly alſo maliciouſly depraued. How many exclaime of euil neighbors, that they cannot liue peaceably amongſt them, and will not looke to the pride of their owne harts, which breedeth the contentions? Whereſoeuer they dwell they are daſhed with waues of ſtrife and diſſenſion, and then they accuſe the times, and places, and people, when they themſelues excite the tempeſt, and cary in their boſomes the blaſts that raiſe the billowes.

Confutation of them that thinke none to be proude, but ſuch as are pompous, and that none can hauehave great hearts, that be not clad with gorgeous apparell. They that are to exerciſe their miniſtery among the vulgar and poorer ſort, ſhall find it a difficult matter to conuince them of the ſin of pride. It ſeemeth a ſtrange paradox vntounto them, and a palpable wrong and indignity offered to tax them with ſuſpitiō of that, as though it were impoſſible for them to be touched with it, ſithence their garments and houſes and furniture, and all doe apparantly ſhew the contrary. But how doe they demeane themſelues? what agreement hauehave they with their neighbours? Indeede they cannot deny, but that there is great diſcord between them and other without dores, the whole towne is at variance with them, and within dores they cannot but fall out with the whole houſhold: for there is none abroade or at home which doth not abuſe them. Who ſeeth not a high mind in alow ſtate, and much pride in ſmall wealth, and a great ſtomacke vnderunder ragged rayment?

Inſtruction if we would ſhew our mildnes, and not vexe our ſelues and others with brawles and contentions, let vsus purge our hearts of this turbulent humour, which is a perpetuall make-bate. And if we would inioy peace from others, and not be moleſted with contention, let vsus conu…rſe and hauehave fellowſhip with ſuch as are religious and humble. For they that hauehave peace with God, againſt whome they formerly warred, and are at war with ſinne, wherein they formerly liued, cannot but be peaceable and louing towards all thoſe which are friends to God, and enemies to ſinne.

But with the well diſpoſed, &c) As eueryevery one is more diſcreete Doct. 2 and wiſe, ſo he is more inclined to be quiet and peaceable. Folly loueth to feede on ſtrife and debate, and true wiſedome auoydeth it, as a thing that is dangerous and hurtfull. Saint Iames teacheth vsus that to be apt and forward to bitter behauiour, is earthlie, ſenſuall, and diueliſh. But the wiſedome that is from aboue, is firſt pure, then peaceable, gentle, and eaſie to be intreated.

Firſt, a man of vnderſtanding feeleth the waight and burden Reaſons. of his owne faults, againſt GOD and man, and therefore is rather mooued to pittie other men for theyr infirmities, then to purſue them, And as hee hath found merciemercy at GODS hand in forgiuing his ſinnes, ſo will he deale mercifully with his brethren in paſſing by their treſpaſſes.

Secondly, they well diſcerne that they ſhall gaine nothing by the loſſe that they cauſe other men to ſuſtaine: their neighbours infamy will not heale their credite: and the trouble that they put others vntounto, will not be a meanes of their owne quietnes. Jt is impoſſible that the hurt of one member by violence offered to it, ſhould turne to the helpe of an other that hath wounded it.

Thirdly, they foreſee and ponder of the perills that may growe to themſelues by vnneceſſary contentions. Should they not vexe their minds by diſtempers, and perturbations? Should they not hinder their ſtate by expences and charges? Should they not get themſelues enemies ſiding and diuiſion? Should they not indanger themſelues of ſhame and ignominy by taking the foyle, and being ouerthrowne in the ſuit? All theſe they looke into before they enter into the ſtrife, and therefore in conſideration of them, they forbeare to ſtriue at all.

Reprofe of them that take it to be the beſt meanes for making Vſe. their wiſedom notyfied, and known to the world, to be ſtirring and ready to purſue eueryevery quarrell. It ſeemeth to them a title of honour to be ſayd to hauehave a ſhrewd head, and therfore they make themſelues maſters of moleſtation, that few can liue in peace and quietnes by them. But if Chriſt Ieſus was wiſe (as who can deny him to be very wiſedome it ſelfe) then theſe are neceſſarily to be accounted fooles, as taking a courſe directly contrary to his. For he eſteemed it as a matter of true praiſe to be meeke and gentle as a lamb, receiuing many wrongs rather then reuenging one; but they glory in being like to bulles and Rams, and fiercer beaſts, that offer violence to ſuch as neuer prouoked them with any iniuries.

Verſ. 11. The riches of vanitie ſhall diminiſh: but he that gathereth with the hand ſhall increaſe them.

GOods ill gotten, and wealth attained vntounto by vnlawfull meanes, ſhall not proſper, but either waxe leſſe and leſſe, or periſh together on a ſudden, or at leaſt depart from the vniuſt owner, and become another mans: but he that vſeth honeſt labour and diligence, doth take the right way to thriue, & dayly to grow richer. See chapter 10. v. 2. 3. 4. and 12. v. 27.

Verſ. 12. The hope that is deferred, maketh the heart ſicke: but when a deſire commeth, it is a tree of life.

THe hope deferred) that is, when the thing hoped for is not obtained according to his expectation that hoped for it, but is put off from one time to another, it bringeth great griefe and affliction; but when the deſire cometh, when a man hath that which he long wiſhed for, it is a tree of life, that is, very pleaſant and comfortable, and healeth the ſpirits which were weakned by the former delay.

As hope is neuer conceiued without comfort, ſo it is ſeldome Doct. protracted without ſorrow.

The elder ſort and eueryevery ſort of people are like to litle children in this point: that which they hope for, and long for, they would not long waite for, and their hearts will cry if they be not ſoone ſatisfied. The Prophet thought the time not ſhort wherein he had continued expecting deliuerance and comfort at Gods hand, whē he ſayd, mine eies hauehave failed in waiting for thy ſaluation. EſpeciallyPſal. 119. 123. in the 13. Pſalme doth Dauid declare his ardent deſire of ſpeedy helpe by multiplying of how long.

How long wilt thou forget me O Lord, for euer? How long wilt thou hide thy face from me? How long ſhall I take counſell within my Pſa. 13. 1 2.ſelfe, hauing wearines daily in mine heart?

Firſt, that which men deſire with hope and yet cannot hauehave it, Reaſons. doth worke in them a more ſenſible feeling of their need, and ſo they are puniſhed with the paine of hunger and thirſt. And ſo, as foode long kept from the ſtomack, doth bring the body to weaknes; euen ſo the thing longed for, prolonged, doth driue the ſoule to faintnes.

Secondly, it commonly commeth to paſſe euen to good men, and thoſe of the beſt gifts, and greateſt graces, that they ſhall be aſſaulted with many feares after they lay hold on the couenant of God, vntill it be performed vntounto them. The defect of their faith, the ſence of their wants, their carnall reaſon, their fleſhly friends, the temptations of Sathan will altogether attempt to draw them to doubt, that either they were illuded in apprehending the promiſe, or that the Lord is remiſſe in fulfilling of it.

Inſtruction to hope for nothing but that which is haueable, & Vſe. 1 may well be had, and whereof we are capable, and that doth belong vntounto vsus: for if protection cauſe the heart to languiſh, what will …ruſtrat…on and diſappointment doe? It is one of the threatnings againſt the wicked in Deuteronomie, that their goods, and cattell, and children, Should be giuen vntounto another people, and their Deut 28. 32.eies ſhould ſtill looke for them till they failed, and there ſhould be no power in their hand. Now what is meant by this, that their eyes ſhould fayle? That their expectation deceiued ſhould turne them to aſmuch woe, as if their eies had loſt their ſight. And that was becauſe that they incurring the curſe by their ſinfull behauiour, did yet preſume of a reſtitution to happineſſe, as though nothing had appertayned to them but bleſſings. So ſlothfull perſons, expell and chaſe from them all wealth and ritches, by violence, and yet truſt, that in time, they ſhall bee able to compare with the beſt of them all, in wealth and riches.

Not to limitte God, nor preſcribe to him in what ſpace he ſhall fulfill his promiſes. Jt was an impious, and heatheniſh ſpeache of the King of Jſraels meſſenger, when he ſayd in blaſphemous manner, and that in the hearing of Eliſha, that he neyther would, nor ought to attend on the Lord anie longer. But we neede not drawe admonitions againſt this from the infidelity of the wicked, but from the infirmities of the godly, as Abraham and Sarah had much adoe to beleeue, that a childe ſhould be begotten and conceiued of their bodies, after theyr naturall vigour was conſumed, and therefore Hagar was brought in to helpe the matter, and to ſupply that which was wanting in Sarah.

Not to depend on man, nor to repoſe our hope in fleſh and bloud: for thereby we ſhall not onelyonly be delayed of our helpe too long, but defeated of it altogether. For it is a righteous thing with GOD, that they which will deifie creatures by confidence, ſhould be deceiued by creatures, with confuſion.

The poore Iſraelites ſound this, and felt it, and cryed out vponupon their owne folly for it. Whiles we waited for our vame helpe, our eies fayled: for in our wayting we looked for a nation that could not Lam. 4. 17.ſaue vsus.

VVhere we vndertake to miniſter ſuccour, and can accordingly effect it, let vsus not grieue the hearts of them that are already in affliction, by lingring too long before we relieue them. So doth God teache vsus to ſhew mercy and beneficence timely,Prou: 3. 28. and in due ſeaſon. Saie not vntounto thy neighbour, go and come againe, and to morrowe will I giuegive thee, if thou now hauehave it. And this was one among ſundry other teſtimonies of a good conſcience, whereby Iob was comforted in his extremities, that he had not reſtrained the poore of their deſire, nor cauſed the eies of the widdowe Iob. 31. 16.to faile.

But when the deſire commeth, &c) The longer we ſtay for any Doct. 2 good thing, the more ioy we ſhall hauehave at the receiuing of it. See Chapter 10. v. 28. Doct. 1.

Verſe 13. He that deſpiſeth the vvord, he ſhall be deſtroied: but he that feareth the commandements, he ſhall be rewarded.

HE that deſpiſeth the word, &c) that is, eueryevery one is in a dangerous caſe, and at leaſt certaine to periſh in the end, who contemptuouſly reiecteth the holy Scriptures, which becauſe the Lord doth as it were, ſpeake in them, & declare his will by them, are called his word, and that, for the perfect agreement and conſent of all the parts, is ſet downe in the ſingular number, as if it were but one. Neither is this puniſhment threatened only to the contemners of the bookes, and ſentences, and Texts of the Scriptures, but likewiſe to the deſpiſers of the miniſtery thereof. But he that feareth the commandement, which reuerenceth, and loueth, and maketh conſcience of the whole doctrine of God he ſhall be rewarded with peace, and bleſſings of this life, and glory and bleſſednes in that which is to come.

No ſinne is more dangerous and hurtfull, then the contempt Doct. 1 of Gods word.

The ignorance and neglect thereof in them which hauehave opportunity to know, and imbrace it, is not a ſmall fault, nor often paſſed ouer without puniſhment, much leſſe may they look to eſcape without ſome grieuous plagues and iudgements, that ſet naught by it, that deſpiſe it, that obſtinately reiect and deride it. And in this caſe there is no priuiledge or immunity by age, or ſtate, or place, or multitude: our Sauiours threatning is generall, without any reſpect of perſons: Whoſoeuer ſhall not receiue you nor Mat. 10 14. 15he are your words, when ye depart out of that houſe, or that City, ſhake off the duſt of your fee…e. Truelie I ſaie vntounto you, it shall be eaſier for them of the land of Sodome and Gomorrah in the day of iudgement, then for that Citie. Who knoweth not that the myſtery of the Sodomites is very grieuous, as their wickednes was very hainous? Who hath not heard aſwell of their lamentable plagues, as of their damnable ſinnes? They are condemned as Saint Peter ſaith, already, and therefore not like to be ſaued hereafter: and what then ſhall be the condition of thoſe which are ſubiect to a greater deſtruction than theſe?

Firſt, all the threatnings of the law be due vntounto them, and will Reaſons. 1 in time accordingly be executed, as is ſayd in Deuteronomie: All theſe curſes ſhall come vponupon thee, and ſhall purſue thee, and ouertake Deut. 28 45.thee, till thou be dectroied, becauſe thou obeiedſt not the voyce of the Lord thy God.

Secondly, they renounce the Lord himſelfe from being their God and king: they diſclaime his crowne and ſcepter, his authority and gouernment: they actually deny his nature and attributes. The rebellion of ſuch vngodly perſons the Lord complaineth of in the Pſalmes, ſaying: My people would not heare my voice, and Iſrael Pſa. 81. 11.would none of me. The puniſhment of ſuch contemptuous rebells our Sauiour doth foretell in the goſpell, ſaying: thoſe mine enemies which would not that I ſhould raigne ouer them, bring hither, Luke 19. 27.and ſlate them before me. Earthly Princes will not endure deſpite at their greateſt ſubiects hands, to hauehave their dignity defaced, or their lawes violated, or their gouernance trodden vnderunder foote, and therefore much leſſe will the Lord of glory, of iuſtice, & power beare ſuch indignities at the hands of ſinfull men which are his moſt abiect and contemptible creatures?

Thirdly, they caſt from them all the remedies and medicines, whereby they might be cured of their ſins, and deliuered from their euills. What is the beſt way to be deliuered from pernitious plagues and puniſhments? to pacifie Gods wrath and diſpleaſure, what is the way to pacifie Gods wrath and diſpleaſure? to hauehave a communion with Chriſt in his paſſion, merits, and graces, what is the way to attaine to this communion in the paſſion, merits, and graces of Chriſt? to bring a faithfull and humble heart to lay hold on his promiſes. And by what meanes may the hart be ſeaſoned with faith and humility? by the efficacy and vertue of the word. So then they that contemne the word refuſe to be faithfull, relinquiſh the promiſes, looſe all right in Chriſt, liue in Gods diſpleaſure, and conſequently expoſe themſelues to pernicious plagues and iudgements. And thus much the Scripture doth teſtifie by ſhewing vsus a preſident of the peruerſe and froward Iſraelites. The Lord God of their fathers ſent to them by his meſſengers, riſing earlie and ſending for he had compaſſion on his people, and on 2. Chron. 36. 15. 16.his habitation. But they mocked the meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, vntill the wrath of the Lord aroſe againſt his people, and till there was no healing.

Terror for the Papiſts, whoſe religion is altogether confected Vſe. and made of ſeuerall ſorts of contempt: for what is there in it that tendeth not wholly to the diſparagement of the holy Scriptures? Are they not deſpiſed, when mens writings, and many of them mere forgeries, are made of equall authority with them? Are they not deſpiſed when the commandements and traditions of men, when trifles and toyes, when legends and fables, and ſhamefull lyes are preferred before them? Are they not deſpiſed when a ſinfull man, that man of ſinne, ſhall vſurpe authority ouer them, and preſcribe a meaning to them, and not permit them to hauehave any other ſenſe or power than he ſhall vouchſafe to giuegive? Are they not deſpiſed when they are ſo violently impugned? when doctrine and practice is directly againſt them? when men wilfully refuſe the knowledge and vnderſtanding thereof? when they labour with all their might, that all the world might be kept cloſe priſoners in the dungeon of darknes, and depriued for euer of the light of the Goſpell. 2. This ſentence will preſſe ſore vponupon the Browniſts, who are become bitter deſpiſers of the miniſtery of Jeſus Chriſt by ſeperating themſelues from the churches of God, and deprauing all the holy meanes of ſaluation. Howſoeuer they pretend to ſtand for ſincerity, yet they reſiſt it: and taking vponupon them to be champions for Chriſt his kingdome, they fight againſt it: and though their arguments ſeeme to be grounded on the word, yet being well ſifted they proue meere falacyes, & hauehave no agreement with the meaning of the Holy ghoſt, in the word. They are ſtrongly illuded by Sathan, and made his agents, as much as may be, to peruert the right waies of the Lord. 3. Jt generally condemneth all thoſe which wiſh that Gods will might be put backe, that their owne might be ſet forwards: that would hauehave his word to giuegive place, that their luſts might take place: that be readier to breake all his commandements, then willing to croſſe any one of their carnall affections. He ſhall rather loſe his ſeruice, then they will loſe their ſinfull pleaſures: his lawes ſhall rather be tranſgreſſed, then ought of their commodities leſſened: they care not how low his glory falleth, ſo that their name and credit may mount vp aloft. Some therfore bitterly profeſſe hoſtility againſt ſincere preaching: ſome ſcoffingly deride the faithfull preachers: and ſome fainedly make ſemblance of louelove to both: but all theſe, as Dauid ſaith, Doe hate to be reformed, and caſt the Pſal. 50. 17.words of the Lord behind them, and therefore all theſe as Ieremie ſaith, ſhall be aſhamed, and afraide, and taken, and ſo deſtroyed.Ier. 8. 9. Many hope for ſafety in regard of that which they are not, as becauſe they be not adulterers, nor theeues, nor groſſe offendors againſt mans lawes; but they neuer thinke of the perill in reſpect of that which they are, being irreligious and prophane, and impious contemners of Gods lawes.

But he that feareth the commandement, &c. Whoſoeuer are religiouſly Doct. 2 affected to the word and worſhip of God, are ſure to ſpeede well for it.

Though nothing be merited by deſert of their part, yet all happines is due vntounto them by promiſe, on Gods part. And if any one of them ſhould fayle to be bleſſed, the whole body of the Scriptures ſhould ceaſſe to be true. For it is the current of all thoſe holy writings, and the couenant which is confirmed by the bloud of Chriſt, that Gods people in whoſe heart his word is, ſhall neuer want ſafety, nor comfort, nor glory. They that louelove thy lawe, ſaithPſal. 119. 165. the Prophet to the Lord ſhall hauehave great proſperitie, and ſhall hauehave Pſal. 119. 165.none hurt. And to him will I looke, ſaith the Lord by the Prophet, euen to him that is poore, and of a contrite ſpirit, and trembleth at Iſay. 66. 2.my words. His looke to his whome he loueth is very effectuall, and he will looke that nothing ſhall be amiſſe with them, whome he in mercy beholdeth.

Firſt, this reuerence and feare which is here ſpoken of, is compounded Reaſons. 1 of ſaith and humility, two graces very acceptable to God, and amiable in all godly Chriſtians.

Secondly, by this they manifeſt their loyalty to him, and ſubiection to his kingdome: they declare themſelues to be his people and really acknowledge him to be their ſoueraigne.

Thirdly, where the word is truly feared, there it is ſaithfully obeyed: they that reuerence it in heart, will obſerue it in deed: they dare not take liberty to doe any thing againſt it: they will not be heedleſſe of duties preſcribed by it.

Confutation of that impious error which by temptation and Vſe. 1 frailty commeth into the thoughts of the regenerate: and by infidelity and corruption dwelleth in the hearts of the vnregenerate: and by impudency and audaciouſneſſe, breaketh out of the mouthes of blaſphemers, that it is to no purpoſe to be ſo deuoute and godly, and that they are moſt wiſe that are leaſt fearefull to follow their delights, and to ſatisfie their fleſhly deſires. Iob ſpeaketh of ſuch, and bringeth them in, ſaying; Who is the Almightie Iob. 21. 15.that we ſhould ſerue him, and what profite ſhould we hauehave, if we ſhould praie vntounto him? And Malachie ſpeaketh to ſuch, and in ſharpe manner, chargeth them to hauehave affirmed that it is in Mal. 3. 14.vaine to ſerue God, and what profit is it that we hauehave kept his commandement, and that we walked humblie before the Lord of hoaſts? Such hauehave bin in eueryevery age, and many ſuch are in our owne age, which are all refelled by this worthy ſentence, whereby it appeareth that the faithfull are ſo far from looſing the recompence of their holy words and actions, as that their religious thoughts and affections ſhall not be vnrewarded.

Conſolation to all them, whoſe conſciences are vpright & tender in the louelove of the truth againſt the troubles that are to be looked for from the world to the godly, for goodnes, & frō God to the world, for ſinne. Do the wicked moleſt them with wrongs, and vexations, becauſe they runne not with them to the ſame exceſſe of riot, and euill? The Lord will refreſh them with reſt and comfort becauſe they cleaue vntounto his word, which forbiddeth eueryevery thing that is not good. Js any thing taken from them vniuſtly for his ſake, and the goſpells? He will giuegive all things vntounto them abunddantly in recompence of the ſame. In this world, as our Sauiour ſaith, their gaine ſhall an hundred fold exceede their loſſe, if it beMark. 10. 30. expedient and needfull for them, and in the world to come, they ſhall receiue eternall life. And in the meane time when plagues ſhall be powred downe vponupon the earth, for the iniquities of the people, they ſhall either altogether eſcape them, or els be deliuered from the venom and hurt of them. They that take Habakuks courſe, and tremble when they heare the word ſpoken, ſhall be in Habakkuks caſe, and reſt in the daie of trouble.Habak. 3. 16.

Verſ. 14. The doctrine of a wiſe man is a welſpring of life, to depart from the ſnares of death.

THough the meaning of theſe words hath been ſhewed, and proſecuted already in the eleuenth verſe of the tenth chapter, yet we will adde ſomewhat to the explication thereof. When it is ſayd therefore that the doctrine or inſtruction of a wiſe man is of ſuch force, it is to be vnderſtood of wholſome and ſound doctrine, ſuch as he receiueth from God, and deliuereth to his brethren: for wiſe men ſometimes draw their inſtructions from their errors, and now and then from groſſer corruptions, as Dauid did, when he gaue direction to Ioab how he ſhould cauſe Vrijah to be made away. And as the leſſon ought to be ſound for the matter, ſo muſt it be ſeaſonable for the manner, as ſpoken in due time, in meete place, and fitly applied, wherein Iobs friends much failed, though otherwiſe the men were godly, and their words very true and waighty. And yet further to theſe muſt be added of his part that will drinke of this liuely fountaine, an attentiue eare, and beleeuing heart to heare and imbrace the doctrine. And then it will be conſtant and not dryed vp like ditches or ponds that are fed with raine water: it will be comfortable, and refreſh the hearts of them that are in affliction: it will be profitable, and make them that receiue it, fruitfull: it will be neceſſary and forcible to deliuer them from ſinne and deſtruction, though therein the ſimilitude be altered: for that is meant by turning from the ſnares of death.

To depart from, &c) Sinne is ſatans ſnare to catch men to perdition. Doct.

He that is in the power of it, and intangled therewith, is in great perill of periſhing, being caught in a trappe, and held faſt there, till either grace deliuer him, or death deuoure him. He is Iob 18. 8. 9.taken, ſaith Bildad, in the net by his feete, and walketh vponupon the ſnares. The grinne ſhall take him by the heele, and the dreadfull fowler ſhall come vponupon him. There is no ſafe treading any where but in the wayes of God, eueryevery ſtep without it, through the length and breadth of the whole world, hath ſomewhat ſet in it to intangle vsus. Without the direction of the word, and vertue of the ſpirit, what is in man? what commeth from man? what is done by man, but that which will worke his woe, and turne to his ruine?

Firſt, eueryevery mans nature from his birth and conception, hath Reaſons. 1 made him obnoxious to death and damnation, and hath cloſed him vp in ſuch a ſure hold of corruption that he can neuer eſcape out of it, vnleſſe Chriſt Ieſus do ſet him at liberty.

Secondly, ignorance, errors, and carnall reaſon of the mind, together with luſts and paſſions, and inordinate affections of the heart, do ſharpen mens appetites to Satans baites, whether it be by net or by trap, by ſnare, or by limetwigs, or howſoeuer he is diſpoſed to come by them, they are ready for his turne, and taken 2. Tim. 2. 26.at his will, as the Apoſtle teſtifieth.

The practice of ſinfull men muſt needs be damnable, when their diſpoſition to it is very dangerous: their words and works and waies are exceeding pernicious, when their harts & thoughts and natures are ſo hurtfull. Eliphaz had made a ſound concluſion againſt Iob, if Iob had been liable to his premiſted accuſation. Is not thy wickedneſſe ſaith he, great, and thine iniquitias innumerable? Iob. 22. 5. 10.Therefore ſnares are round about thee, and feares ſhall ſuddainlie trouble thee.

Inſtruction to be as carefull to fly from eueryevery ſinne, as we are Vſe. deſirous to eſcape from any perills. No man would willingly fall in…o his enemies hands; whome he knoweth to lye in waite for his bloud: and the brutiſh creatures with all their might doe fly from thoſe that ſeeke to kill them; and ſhall we then be more heedles of our ſoules then they are of their liues, to expoſe our ſelues to the baites of the diuell, whereby he goeth about to deſtroy vsus? True it is that he propoſeth pleaſures and delights to allure vsus by them, as he did Euah, but when we hauehave conſented and yeelded vntounto him, there will follow nothing but paine and miſery, as Euah felt. Great offers he will make vsus of aduancement & credit, if we will vſe his meanes to attaine vntounto it, but ſhame will inſue vponupon it, and confuſion, when we giuegive ouer our ſelues to be directed by him. Wealth and riches he knoweth man naturally to hunger and hunt after, and therefore he commonly doth feed their humour with hope of commodity, but when they bite at his bayt they ſwallow downe the hooke withall, and ſo are made his pray to their perdition. And though they miſſe of the gaine which they looke for, yet he miſſeth not of their ſoules which he fiſheth for if he can faſten his angle vponupon their deſires, and catch them by the gills. For ſo the Holy ghoſt himſelfe witneſſeth, ſaying, They that will be ritch fall into temptation, and ſnares, & into many 1. Tim. 6 9.fooliſh and noyſome luſts, which drowne men in perdition and deſtruction.

If we be fallen into any ſinne, let vsus ſeeke to this welſpring for remedy againſt it: for as it preſerueth ſome from entring into Satans nets, ſo it will be a meanes to others to bring them forth, God thereby giuing them repentance that they may know the trueth, and that they may come to amendment out of the ſnare of the diuell. 2. Tim. 2. 25. 26. But it is ſit that we make all poſſible ſpeede to procure our liberty, becauſe the longer we continue in the net, the more we ſhall be intangled, and with greater difficulty get out. This holy direction is giuen to raſh ſureties which are come Prou. 6. 4. 5.into the hands of their neighbours, whoſe ſtate is inſnared with the words of their mouthes, that they ſhould haſten as faſt to auoyde that danger, as the nimble hart runneth from the hunter, or the ſwift bird flyeth from the fowler, and not ſleep vponupon it one night, before they hauehave obtained their indēnity, much more then it cō cerneth them which are fallen into the hands of ſatan, & of Gods iuſtice, and be ſubiect to eternall death to beſtir them, and not ſuffer one moment to paſſe, before they labour effectually for their freedome.

Reprofe of their ingratitude and folly that contemptuouſly reiect this water of life, thoſe holy inſtructions which are deriued out of Gods word, and louingly giuen vntounto them, to reſcue their ſoules from death. Is it not a curriſh part to ſnarle at, and bite that hand which is offered to them for helpe to draw them out of the ſnares of deſtruction? And yet few doe better requite them that deale vprightly and faithfully with them. They account them their enemies becauſe they tell them the trueth, and they that moſt louelove them, are leaſt beloued of them.

Verſ. 15. Grace giueth good ſucceſſe: but the way of the tranſgreſſours is rough.

GRace) that is, the worke of Gods holy ſpirit, begetting true piety & righteouſnes, doth giuegive good ſucceſſe, it maketh good men to deale wiſely and proſperouſly in all their affaires. But the way of the tranſgreſſors is rough. Their life is vnhappy, and full of many vexations. The ſenſe and oppoſition ſtandeth thus: Grace giueth good ſucceſſe, and therefore the way of the obedient is plaine and comfortable: and ſinfulneſſe bringeth euill ſucceſſe, & therefore the way of the diſobedient is rough and troubleſome.

So farre as any man is truely religious and godly in heart, he is Doct. 1 ſure to be proſperous and happy in his waies.

This is a point that is ſcantly beleeued of men, and few will giuegive credit vntounto it, and therefore it is largely ſet downe by God, and many Scriptures conſent in the confirmation of it. As in the firſt Pſalme, the man that delighteth in the law of the Lord, and conſtantly meditateth in the ſame, is promiſed, that whatſoeuer he Pſal. 1. 3.ſhall doe ſhall proſper▪ In the third chapter of this booke, it is giuen for a commendation of holy wiſedome, that her waies are waies Prou. 3. 17.of pleaſure, and all her pathes proſperitie. Jn the prophecy of Iſaiah the careleſſe Iewes are vpbrayded with their ſinfull folly that had bereft themſelues of ſo good an eſtate, whereunto the Lord was moſt ready to hauehave promoted them. Oh, ſaith he, that thou hadſt harkned to my commandements: then had thy proſperitie beene Iſay. 48. 18.as the floud, and thy righteouſnes as the waues of the ſea,

Firſt, grace will conduct men to the right way of truth and equity, Reaſons. 1 preſeruing them from all vnrighteous cauſes & reſtrayning them from all vnrighteous courſes for b…inging of their purpoſes to paſſe.

Secondly, it doth aſwell make them prudent to deale wiſely, as righteous to deale warrantably in all their behauiour & where wiſedome and iuſtice ioyne hands in working, the effect muſt needs be comfortable which they ioyntly produce.

But it commeth to paſſe commonly, as is daily to be ſeene in Obiect. many places, that the moſt gracious are leaſt proſperous, and the beſt men ſeem to be in the worſt ſtate. Many of them are poore, many of them are deſpiſed, many of them are oppreſſed, and all of them are afflicted. If they be free from troubles at one time, they fall into them at another: if they eſcape thoſe croſſes which other feele, they feele thoſe griefes which others eſcape: if they be exempted from outward calamity and moleſtation, they ſhall be aſſaulted with inward anxiety and temptations, and how then can it truly be ſayd, that grace doth giuegive them good ſucceſſe?

Anſvv. As good men do faile in ſome duties, and hauehave not ſo much grace as they might attaine vntounto, ſo are they many times corrected of God for the ſame, whereby it commeth to paſſe that their faults and defects do worke their woe, and not their faithfulnes and graces. Moreouer it is not abſurd to ſay, that the afflictions and troubles of Gods children, in regard of the end & happy iſſue thereof, are helpes of their proſperity, as raine & thunder are diuers times, more ſeaſonable weather for come and graſſe, then Sun-ſhine. Well was it for Iacob at the laſt, though maruailous bitter at the firſt, that Ioſeph was ſould and ſent away from him into Egypt. And Ioſeph was highly promoted, by that way which ſeemed only to tend to his ruine. The violence of his brethren to ſell him, the falſhood of his miſtriſſe to defame him, the raſhnes of his maſter to impriſon him, all theſe were occaſions and meanes to aduance him.

Thirdly, they deuolue their waie vponupon the Lord, as he biddeth them, and therefore he will bring it to paſſe, as he promiſed them.Pſal. 37. 5. They ſeeke the knowledge of his will for direction, they craue the aide of his hand, they propoſe the praiſe of his name, for the end of their enterpriſes, and how then ſhould they miſcarry in their affayres?

Fourthly, he taketh delight to conuerſe with them, & offereth his fauourable, his helpfull and prouident preſence vntounto them, according as he incourageth Ioſhuah, and all other that are faithfullIoſhua. 1. 5. and obedient, in Ioſhuah his perſon, ſaying, I will be with thee, I will not leaue thee nor forſake thee.

Inſtruction to kindle our harts and deſires more ardently and Vſe. with greater earneſtnes to labour and ſtriue for grace, ſithence it is eueryevery way ſo behouefull. Concerning God it will make vsus fit to do him ſeruice: concerning our ſoules it will make vsus certaine of ſaluation: concerning our waies it will make vsus proſperous: and with the Apoſtle to expreſſe ſo ample matter in ſo briefe a manner,1. Tim. 4. 8. Godlineſſe is profitable to all things which hath the promiſe of the life preſent, and of that that is to come.

Reprofe of their folly that begin at the wrong end, and truſt to wit and might, to pollicy and power to bring their purpoſes to paſſe. Religion and piety they thinke will mar all, and therefore will hauehave no dealing at all with them. A generation and brood of impious Atheiſts are riſen vp almoſt eueryevery where, which contemptuouſly renounce the aſſiſtance of Gods helpfull hand, in the whole courſe of their liues. Nay they are ſo far from ſeeking either to be guided by his counſell, or bleſſed by his prouidence, as that they actually bid defiance vntounto him, by reiecting his wiſedome, and prouoking his wrath, as though there were nothing in him but folly and weaknes. And yet they doubt not but that they can command the euent of their actions to be fortunate, & create to themſelues proſperity and happineſſe.

But the waie &c) As vngodly men ſhall fall into damnation at Doct. 2 their death, ſo they ſhall feele many vexations during their life.

Their iournies end is moſt miſerable, and the way to it is very vncomfortable: they take more paines to go to hell, then Gods people do to obtaine euerlaſting life. The wicked as Iſaiah telleth vsus, are like the raging ſea that cannot reſt, whoſe waters caſt vp mire Iſa. 57. 20. 2….and d…rt. There is no peace, ſaith my God to the wicked. It is as poſſible for the ſea to be ſtill without ebbing or flowing, or waues, or motion, as for ſinfull perſons to be voide of all peturbations. Their owne hearts are ſeldome without a tide, and the Lord often ſendeth blaſts of trouble vponupon them, that either within, or without, ſomewhat is amiſle with them.

Firſt, they are inheritors of Gods curſes, which are conueied to Reaſons. 1 them by threatnings of the law, and one maine article thereof is, that the Lord ſhall ſend vponupon them curſing, trouble and ſhame, in all Deut. 28. 20.that which they ſet their hand to doe, vntill they be deſtroied.

Secondly their owne lewde and wretched behauiour in matter or manner, or effect, begetteth them paine and trouble, or want, either preſently together with the practice, or elſe to follow not long after. And this will the more euidently be ſeene, if we inſtance in ſome ſeuerall ſorts of ſinners. How miſerable do worldlings make their liues▪ by toſſing and toyling, and tumbling in the earth? They riſe early and goe late to bed, and eate the bread of carefulnes. In the day they macerate their bodies with immoderate trauaile and drudgery, in the night they torment their minds with exceſſiue carking and caring. And when are proude, and ambitious, and vainglorious perſons at reſt, and free from vexations? Quarrels, and ſuites, and contentions are as ordinary with them, as ſmoke is with fire. Sometimes their big ſtomack vrgeth them in malice or brauery to fly vponupon others: and ſomtimes their high lookes cauſeth others in enuy or reuengement to ſet vponupon them, and ſo wounds, or ſtrokes, or foyle, or charges, or one miſchiefe or other, doth vſually enſue vponupon it. As for voluptuous liuers, and ſuch as giuegive ouer themſelues to ſenſuality, the world may ſee how painfull their diſpleaſures are, and that all their delights be meere deluſions. How many miles will gameſters ride? how many howres will they ſpend, how many ſleepes will they breake to paſſe away their money to others, and to purchaſe miſery to themſelues? to looſe their ſubſtance and comfort, and to win penury and anguiſh▪ What other conſequents do commonly follow vponupon this, we neede not to ſhew, ſithence they are plainly ynough ſeene by their borrowing and breaking, by writs and areſts, or executions, or outlaries, and ſuch like proceedings againſt them, beſides the fellonies that diuers fall into, and the puniſhment which they ſuffer for them. Now for Epicures and bellygods, for gluttons and drunkards, the holy ghoſt deſcribeth theirProu. 23. 29. dolefull condition, being plagued with woe, with ſorrow, with strife, with wounds, with redneſſe of eies, &c. And how offenſiue too much wine, and ſtrong drinke, and ſurfetting is to the brain and ſtomack, they that vſe it feele, and others behold by their loathſome and ſwiniſh behauiour. We ſpeake not of adulterers, nor theeues, nor of ſundry kinds of wicked malefactors, which beſtow their whole time in making their wayes foule, & deepe, and dangerous, and tedious.

Their infidelity, and pride, and guiltines doth fill their hearts with diſtempered paſſions of ſorrow, & enuy, and anger, & feare, and ſuch like. That which the Apoſtle ſpeaketh of the couetous, holdeth true for moſt vngodly perſons, if not for all, in ſome reſpect or other, that they pearce themſelues through with ſorowes, either1. Tim. 6. 10. becauſe they faile wholly of their wills, or are not ſo fully ſatisfied as they wiſh, or others ſucceed and proſper, as wel as they, or better then they would hauehave them. But if there were nothing els that did make any ſinfull mans life vnpleaſant, yet this were ſufficient to make eueryevery ſinfull mans life vncomfortable, that he liueth in perpetuall dread & danger of death and damnation. So ſaith the Apoſtle to the Hebrewes, for feare of death they are all their life time ſubiect to bondage.Heb. 2. 15.

Inſtruction to be well aduiſed and wary, that we be not illuded Vſe. and carried away, with the glozing ſhewes of wicked mens felicity, but iudicious to conſider of their manifold griefes & gripings wherwith they are bitten, euen then when they ſeem to inioy aſmuch happines as their harts can deſire. A gorgious garmēt is not alwayes the eaſieſt, and a faire ſhooe may ſomtimes pinche the foot, and a ſinfull life, how delicious ſo euer it appeare to be, is neuer void of all kind of calamities. Good men hauehave their afflictions, and thoſe alſo very grieuous, but there is a liuely force in the feeling of Gods fauour, that ſwalloweth vp all their ſorowes, & refreſheth their ſoules with gladnes: and euill men hauehave their pleaſures, & thoſe alſo very plentifull, but there is a venemus ſting in them by Gods iudgement, that killeth all their delights, and filleth their hearts with bitterneſſe.

Verſe 16. Euerie wiſe man worketh by knowledge: but a foole layeth open his follie.

EVerie wiſe man) whoſoeuer is prudent, worketh by knowledge, enterpriſeth and manageth his affayres diſcreetely and with iudgement, and ſo declareth his vnderſtanding. On the contrary ſide, he that is vndiſcreete and fooliſh, goeth raſhly and rawly about his buſineſſe, and ſo bewraieth openly, and publiſheth abroade his ignorance and fooliſhneſſe.

He onelyonly dealeth well both for his comfort and credit, that Doct. groundeth his affaires on certainty, and not on likelyhoods. This is not the worke and behauiour of ſome few, rare, and ſpeciall wiſe men, who therein are ſingular by themſelues, and without companions, but it belongeth (as our Text ſaith) to euerie one that is wiſe, to walke in this way, & none is to be reputed prudent that is a ſtranger vntounto it. A reall example hereof we hauehave in our ſauiour Chriſt, whoſe ſteps we ought to walke in, and who will impart to his people, the wiſedome of his ſpirit, that they may be able to walke in his ſteps. He, as the Prophet Iſaiah foretold of him, doth Iſay. 11. 3.not iudge after the ſight of his eies, neither approue by hearing of his eares, but with righteouſnes, &c. That is, he will not proceede by coniectures vponupon ſlight and ſuperficiall ſhewes, without a cleare inſight in the matter, nor determine any thing vponupon heareſay, with out full hearing and examination of the cauſe: for if he ſhould ſo doe, he could not but fayle in iuſtice, whereas now taking due knowledge of all things, hee ordereth all things with perfect equity.

Firſt, they that doe not worke by knowledge, doe not walke Reaſons. 1 in obedience: for then men ſhew themſelues truely obedient, when they duly performe thoſe duties which they know.

Secondly, whatſoeuer is not done in knowledge, is not wrought by faith, and whatſoeuer is not of faith is ſinne.

Thirdly, they ſhame themſelues, as the latter part of the Text notifieth, which ruſh headily into any affaires, and hauehave not before hand informed themſelues of the ſtate of the ſame, and how they may deale orderly in them.

Inſtruction therefore to be as diligent to get knowledge, as Vſe. 1 we ſee it neceſſary to vndertake any actions, eſpecially to performe any ſeruice to God. It is farmore eaſie to worke and walke without light or eies, then to doe any thing that is acceptable to him without vnderſtanding. Nay it is as poſſible for a man, without the knowledge of Gods will to doe any thing well, as for the body without the ſoule to doe any thing at all.

Reproofe of them that put hope and good meaning in place of knowledge, whereas knowledge ought to be the mother, and nurce, and directer of hope and good meaning. Without it though they make themſelues beleeue that they meane well, yet they ſhall not be able to deale well: and though they truſt that their hope is good, yet they ſhall trie that their ſucceſſe will bee bad. And many are here to be reprehended for their temerity, and raſhnes, which ſuddenly and without good grounds, ſet their tongues and hands on worke to their ignominy and rebuke.

Some anſwer a matter before they heare it, and ſo, as the Scripture ſaith, it turneth to follie and ſhame vntounto them. Some take vponuponProu. 18. 13. them to be ſharpe cenſurers of other mens liues and actions, and that with clamorous accuſations and condemnation, and yet they know nothing amiſſe by the perſons, further then they hauehave heard by falſe flying reports, & the cauſes which they paſſe ſo peremptory a ſentence vponupon, they hauehave no ſkill at all to iudge of. Let ſuch men heare S. Peter telling them what account is to be made of them, and what is like to become of them. Theſe as bruit 2. Pet. 2. 12.beaſts, ledde with ſenſualitie, and made to be taken, and deſtroied, ſpeake euill of thoſe things which they know not, and ſhall periſhe through their owne corruption. Some breake out into conuitious reuilings, many times into violent outrage, before the parties ſo rated and puniſhed be conuicted of any fault. Iob was farre from that diſpoſition, he would ſhew cruelty to none of his people, his bondmen, and handmaides, and meaneſt in his houſe had liberty to ſpeake for themſelues, and were ſure to be equally dealt with, as their cauſe required.

Some are forward, and free in their teſtimonies, being ready to giuegive commendations of any that will ſpeak them faire, though they hauehave no experience of any goodnes in them. It would riſe to a volume, if we ſhould declare all the euill that inſueth vponupon this ſwiftnes of prayſing men at random, without the proofe & triall of them, for the countenancing of worthy perſons: for the beguiling of them that giuegive credit vntounto them: and for their owne diſgrace by making their teſtimony nothing worth. If ſaint Iohn had taken their courſe, he could not ſo boldly hauehave challenged a right to be beleeued. Demetrius ſaith he, hath a good report of all 3. Iohn. 12.men, yea and of the trueth it ſelfe: yea & we our ſelues beare record, and ye know that our record is true.

Verſe 17. A wicked meſſenger falleth into euill but a faithfull ambaſſadour healeth.

A Wicked meſſenger) or ſeruant, which either vndertaketh vnlawfull errands, or ſeruices, as Rabſhakeh did, when he was ſent by his maſter to blaſpheme & defie the Lord & his Church: or dealeth vntruſtily with them that vſe him in a lawfull buſines: or is iniurious to them to whom he is ſent, either by concealing any thing from them which were fit for them to heare, or adding any thing which were meet to be ſuppreſſed, or doing his meſſage in vndecent manner, or returning an anſwer ſo as may turne to their hurt, he ſhall fall into euil, Gods heauy hand and iudgemēts by one meanes or other, ſhall ſooner or later, light vponupon him, as the two churliſh and imperious captaines found with their fiſtes, which were ſent for Elijah. But a faithfull ambaſſadour or meſſenger, he that faithfully performeth his charge, whether publick or priuate, doth heale, is a meanes and inſtrument of good to his maſter, whoſe mind he freeth from feares & griefes, & ſo healeth the maladies thereof, as a phyſitiā cureth the diſeaſes of the body. He is alſo helpfull to them, to whom he is ſent, by deliuering cōforts comfortably, & lenifying that which is harſh and ſharp, & mending that which is amiſſe, & by louelove and diſcretion pacifying cō tentions, & furthering peace; wherupō by cōſequence he alſo procureth his owne comfort. So ſtandeth the oppoſition: A wicked vnfaithfull meſſenger hurteth, & therfore ſhall fall into euill: but a godly faithfull meſſenger healeth, & therfore ſhall receiue good.

He that doth proſper in his own eſtate, let him deale faithfully Doct. when he is put in truſt with other mens affaires.

Some good men are wrōged with euill meſſengers, & yet neuer know it, or paſſe ouer without puniſhment, or elſe wāt power to giuegive correction, but God ſaith, and obſerueth it, and will ſurely plague the offenders for it. Others are truelie dealt with, & yet know not how to make recompence: the ſeruice performed to them they find to hauehave been faithfull, but themſelues are vnable to requite it, notwithſtanding the Lord is ritch in ſubſtance, and ready in goodnes to yeeld them a proportionable and plentifull paiment. The wicked ſpies that were ſent to ſearch the land of Canaan, were moe in number then the good: for there were ten for two, which carried the matter by multitude of voices, and colour of reaſon, and the peoples forwardnes to giuegive credit vntounto them, but the few good were more happy in ſucceſſe, then the many wicked. Experience and the holy Scriptures hauehave made all ſucceeding ages & nations to know that their words were true, and ſo confirmed, and the others falſe, and ſo confuted; they were preſently incouraged by Gods fauour and promiſe; and the other terrified by his anger and threatning: it was to them according to their faith; for they entred and dwelt in the promiſed land, and itNumb. 14. 37. 38. came to the other according to their vnbeliefe; for they were all deſtroied by a plague, and periſhed in the wildernes.

Firſt, whoſoeuer is perfidious to man, is rebellious againſt Reaſons. 1 God, as he that is truſty is loyall vntounto him.

Secondly, a wicked meſſenger infringeth the rules both of louelove and equity, diſappointing them that repoſed confidence in him, and bringing vexation to thoſe which made choiſe of his ſeruice for their comfort. Of ſuch a one we hauehave already intreated in the tenth chapter. As vinegar is to the teeth, and ſmoake to the eies, ſo Prou. 10. 26.is the ſlothfull to them that ſend him.

Thirdly, good meſſengers are not onelyonly profitable to them for whom they deale in the orderly diſpoſing & effecting of th' affairs wherin they are vſed, but comfortable alſo, & ſuch as make their harts to reioyce. Me thinkes I ſee Ahinaas come running ſaith the2. Kin. 18. 27. wachmā then ſhal we heare good newes ſaith Dauid; for he is a good man, & bringeth good tidings. And to this point ſpeaks Salomon in another place of this booke: As is the coolnes of ſnow water in the time of harueſt, ſo is a faithfull meſſenger to them that ſend him: for he refreſheth the ſoule of his maſters. Now was it euer heard that he which vprightly doth good to others, ſhould hauehave nothing done for himſelfe? Or that any by honeſt dealing may make men ioyfull, and yet hauehave his owne hart voide of gladnes?

Jnſtruction to them that are appointed to be meſſengers, or to Vſe. 1 performe any other ſeruice of like nature, that they conſider that they deale not only for others, but principally for themſelues. If they be falſe or careleſſe, the greateſt hurt will be their owne: if they doe their duty as it becommeth them, their trauell will turne moſt to their owne commodity. And therefore it ſhall be expedient for them, to be well appointed and furniſhed with thoſe graces whereof his faithfulneſſe is compounded. Among the which, trueth doth duly challenge an eſpeciall place. Truth muſt be in the heart, trueth muſt be in the hands, trueth muſt be in the lips, trueth muſt be in their labour, all their deſires and ſpeeches and actions, muſt be ſeaſoned with trueth. To this muſt be adioyned wiſedome and diſcretion, whereby their affaires may be the better graced, & furthered, and a way made for the accompliſhment of their deſires. What is ſo daungerous that wiſedome cannot eſcape? what is ſo difficult that wiſedome cannot effect? And what is ſo intricate that wiſedome cannot find out? And it is meet that theſe ſhould be accompanied with boldnes, that they which hauehave a good cauſe committed vntounto them, ſhould manage it with an vndanted courage, againſt frownings and threatnings, and all manner of impediments and perill. And now ſpeedineſſe may and ought to come into the number, when wiſedome is preſent to put raſhneſſe back: for lingring and delay is vſually verie dangerous and hurtfull, and ſome be in as great fault for doing their duety too late, as others be for practiſing euill too ſoone. Jf miſchiefe be to be preuented or remoued, a good meſſenger ſhould imitate the Angells of God, which are ſayd to be winged and as it were fly to miniſter helpe: and in ſuch haſt Eliſha ſent his man before, and followed after himſelfe to reſtore the Shunamites ſonne to life. If any good chare be to be done, let Abrahams truſty ſeruant be a preſident for expedition, who would neitherGen. 24. eate nor drinke, before he had ſet his maſters buſineſſe on foote, and make a ſpeedy returne home, ſo ſoone as he had well diſpatched his worke. If comforts are to be brought, why ſhould any ſtay be made to refreſh the harts of them that are in feare, or ſorow, or in any kind of affliction? Ahimaas ran as faſt, and as long as he was able to take breath, to bring report to Dauid of his ſafety and deliuerance from Abſhalom. And among all theſe, ſecrecy is required, leaſt by vntimely diſcloſing of their maſters counſels, or their own purpoſes, men ſhould betray their maſters cauſes, and defeate themſelues of their deſired ſucceſſe.

Admonition to the miniſters of the word, who are, as the prophet calleth them, the meſſengers of the Lord of hoaſts, that they ſhew themſelues induſtrious, and diligent in the worke of their maſter. Their ambaſſage is honourable, their ſeruice is neceſſary, their reward will be ample, if they diſcharge their duty well, and their puniſhment will be exceeding grieuous, if they be faithles in it. They are ſent about a meſſage of life, and ſaluation, and men are made happy foreuer by their ſincerity in the miniſtery: and their falſhood and corrupt dealing tendeth to death and deſtruction, and how many doe periſh through their vnfaithfulnes? When they that are treacherous to men ſhall not faile … fall into miſchiefe, much leſſe ſhall they that are traytors to the Lord. When negligence in things of ſmaller importance ſhall be ſo ſeuerely puniſhed, much more ſhall ſpirituall murther, and bloud guiltines. And when they that are healers in outward reſpects ſhall be ſo fully recompenced, it cannot be that the faithfull phyſitions of mens ſoules ſhould looſe their labour.

Verſ. 18. Pouertie and ſhame ſhall be to him that refuſeth inſtruction: but he that regardeth correction ſhall be honoured.

POuertie, &c) EueryEvery one that reiecteth knowledge, or the meanes whereby it is to be obtained, ſhall either faile to get wealth, or not long keepe it, or hauehave it and hold it in iudgement, without the vſe and comfort. And as he ſhall be needy, ſo ſhall he alſo be baſe, ſhame ſhall come vponupon him, and couer him. Some are made contemptible and vile by pouerty and want, and ſome by the filthines of their ſins, though they abound with wealth. They may hauehave riches, but not honour: they may hauehave cap and curteſie, but not reuerence and eſtimation. But he that regardeth correction, which hearkeneth and yeeldeth obedience to wholſome councell, and profiteth by chaſtiſements, ſhall be honoured, ſhall either attaine to riches and preferment, or be of good account, and well thought of (eſpecially among the wiſe and godly) in a meaner condition.

They only are prouident for their eſtate and credit, which are Doct. carefull to get grace for their ſoules.

No path doth lead to true proſperity in earth, but that which doth tend to happineſſe in heauen. If we walke in this way, we hauehave the promiſes for vsus, as he ſaith; The reward of humilitie, and the feare of God, is riches, and glorie, and life. If we wander out ofProu. 22. 4. this way we hauehave the threatnings againſt vsus, as he telleth the wicked by the Prophet: I ſpake and ye heard not, but did euill in my ſight, and did chuſe that thing which I would not. Therefore thus ſaith the Lord God, Behold my ſeruants ſhall eate, and ye ſhall be Iſay. 65. 12. 13.hungrie: behold my ſeruants ſhall drinke, and ye ſhall be thirſtie: behold my ſeruants ſhall reioice, and ye ſhall be aſhamed.

Firſt as the Scripture ſaith, riches and honour come of God, and Reaſons. 1 in his hand it is to make great, and to giuegive ſtrength. Whence it may eaſily be collected, both how ſinners ſhall be dealt with, and1. Cro. 29. 10. how the Saints ſhall ſpeede. What tender hearted father would diſinherit and begger his owne towardly children, and giuegive away his lands and goods for the aduancement of his mortall enemies? or who will thruſt out a tenant, that is eueryevery way duetifull and ſeruiceable, and let his Farme to him, whome he knoweth that he will neither pay him rent, nor acknowledge him for his Landlord?

Secondly, contempt of inſtruction is commonly coupled, eyther with ſome vnthrifty courſe of life, whereby they impoueriſh their eſtate, or with ſome lewd and vicious behauiour, whereby they blemiſh and ſtaine their names. Whereas on the other ſide, wiſedome doth furniſh them that are teacheable, with all good rules of husbandry and vertue, that whoſoeuer will follow her direction, ſhall ſurely be led to that which is beſt for his profit, and moſt for his praiſe and commendation.

Confutation of them that take impiety and frowardnes to be Vſe. 1 a helpe to greatnes and glory: they vſe it as ſtirrop whereby they hope to mount vp to wealth and preferment: they doubt not but to purchaſe proſperity with the ſale of ſaluation. Fooliſh men they are (and yet how many then doe we cenſure for folly?) Is glory bequeathed by thy diuell, and is hell become the place of happines, that they will hauehave nothing to doe with God, leaſt they ſhould liue in reproche, & fly from wards heauen, as though the very way to it would be their vndoing?

Inſtruction to them that are in want, and ignominy, to examine well from whence their pouerty and diſgrace ariſeth, and how their harts and wayes are diſpoſed. Are they godly? are they religious? hauehave they an hering eare? hauehave they a tractable mind to be ruled by the word? There is no cauſe why they ſhold be troubled with their afflictions: the ſame is meant to them which was ſpoken to the Smirnians. I know thy workes, and tribulation, and Reuel. 2. 9.pouertie, but thou art rich. And that alſo wherewith Iſaiah did animate the deſpiſed ſaints of his time: Feare ye not the reproche of Iſai. 51. 7. 8.men, neither be yee afraid of their rebukes. For the moth ſhall eate them vp like a garment, and the worme ſhall eate them likewooll. But are their hearts empty of grace, as wel as their houſes of ſubſtance? hauehave they no goodnes in their liues, as they hauehave no goods to liue by? Then it goeth hard with them, and it may be truly ſaid that they are ſhamefully behind hand, and in miſerable want. What though Paul did reioice in his pouerty, and the more commended ſome of the Churches for theirs? Yea what though Ieſus Chriſt himſelfe became poore, and had not ſuch ſtore of poſſeſſions as many other men hauehave? yet it doth not leſſen the ſhame of theſe irreligious vnthrifs, whome God plagueth with beggery for their ſinfulnes, & they by ſinfulnes make thēſelues to be beggers.

Conſolation to ſuch, as for their faithfulneſſe in the ſeruices of God, or lownes in their outward eſtate, are contemned in the world. Though they ſeeme moſt abiect and forlorn creatures, and be eueryevery where diſcountenaunced of men of great countenance▪ yet they ſhall not want honor from the Lord, though they be without promotion among men. They may hauehave free acceſſe at all times to the preſence of the Lord, the doore is neuer ſhut againſt them, nor they bid to ſtand back, or be gone. And the Angels neuer thinke themſelues too good to beare them company, nor them too baſe to be garded by them. Good mens tongues do praiſe them, and bad mens harts do feare them, and all mens conſciences which know their waies, doe iuſtifie them. This is their ſtate now at the worſt, euē while they grouel on the ground in the duſt, or rather be reputed as duſt on the ground. What then ſhal be their condition in time to come at the beſt, when they ſhall aſcend aboue the ſtarres, to the heauens, when they ſhalbe more glorious then Angels, when they ſhalbe like vntounto Ieſus Chriſt himſelfe? Though the Lord then doe ſomtime rebuke vsus by his word, when we are worthy to be blamed: though he ſmite vsus with his hand when our faultes deſerue correction: though the wicked deride vsus in ſcorne, both in reſpect of the word and corrections: yet the honour wherewith we are graced preſently, and the glory wherewith we ſhall be crowned hereafter, will ſuperabundantly counteruaile all.

Verſ. 19. A deſire when it commeth is pleaſant to the ſoule: but it is abomination to fooles to depart from euill.

THis ſentence dependeth vponupon the verſe aforegoing, where the promiſe in the later clauſe of that, is amplified by the effect in the former of this: for there it is ſaid, that he which regardeth correction ſhall be honoured, and here it is added, that when ſuch a deſirable gift is beſtowed, hee ſhall hauehave ioy with his honour, which obtaineth it. And the threatning in the former clauſe of that, is aggrauated by the cauſe in the latter of this: for there it is ſaid that pouerty & ſhame ſhalbe to him that refuſeth inſtruction: and here it is prooued to be iuſt and equal, that it ſhould be ſo, becauſe he is whollie deuoted and giuen ouer to wickednes. The coherence and agreement of one part with the other will be the more euident, if that be ſupplied which is vnderſtood in both. It is abhomination to wiſe men to continue in euill, & therfore the deſire accompliſhed will delight their ſoule: and it is abhomination to fooles to depart from euill, and therefore the puniſhment inflicted will torment their ſoules.

Though godly men hauehave manie diſcomforts in the performāce Doct. 1 of their dueties, yet they ſhal be all recompenced with gladneſſe when they receiue their reward.

The delay of their hope and deſires is not ſo bitter and tedious as the inioying thereof will be ſweet and comfortable. This point hath bin already handled in the tenth chapter, v. 28. vponupon theſe words: The patient abiding of the righteous ſhall be gladneſſe.

But it is abomination to fooles, &c. Nothing is more offenſiue Doct. 2 to wicked men than to be brought to goodnes.

Jt is death vntounto them to take a good way, and to be honeſt: they will rather depart with their credit and comfort, and wealth and ſafety, and ſaluation, than with their old acquaintance, theirPſal. 50. 17. deare and welbeloued ſinnes. We read in the Pſalmes, that God ſaith to the wicked: Thou hateſt to bee reformed, and haſt caſt my words behind thee. He doth not lay to their charge ſo little as negligence, that they had not yet amended their liues, but as much as obſtinacy that they would not: as rebellion in behauiour, that they ſhewed contempt to his words, as bitternes of heart that they deteſted all wholſome erudition. Reaſons. 1

Firſt, this may be ſeene by their demeanour towards ſuch as would draw them out of their iniquities, and perſwade them to holy and Chriſtian conuerſation. How do they fret and ſcorne at them? how paſſionate and bitter do they grow againſt them, as if they had offered ſome great indignity vntounto them?

It is truely verified in the moſt which the Lord teſtifieth againſt the Iſraelites. When I would hauehave healed Iſrael, then the iniquity of Hoſe. 7. 1.Ephraim was diſcouered, and the wickednes of Samaria. When their faults are ſpoken againſt, they ſtand as ſtifly for them, as they would for their deareſt friends, traduced by make bates. Whē they are diſſwaded from ſatans ſeruice, they more abhor the motion, then to be inticed to diſloyalty by traytors. The Sodomites were as violent againſt Lot, dehorting them from their ſinne, as if he had been found ſubuerting their City.

Secondly, this groweth from the great louelove they beare to euil, and the good liking which they hauehave of it. Zophar in the book of Iob ſpeaking of eueryevery ſuch one, ſheweth that wickednes is ſweet in Iob. 20. 12.his mouth, and he hideth it vnderunder his tongue, and fauoureth it, and will not forſake it. And Dauid ſayeth, that pride is a chaine vntounto Pſ…l. 73. 6. Col. 3. 5. Mat. 5, 24.them, and cruellie couereth them as a garment. Saint Paule calleth ſins by the name of members: and our Sauiour compareth them to our right hand, or right eie. Now then they ſeeme to hauehave reaſon to ſtick to their ſinfulnes: for who can take it wel to hauehave his meate plucked out of his mouth, or chaine of his necke, or his coate from his back, or his limmes from his body, or his eyes out of his head? Ye offer violence to his life, if ye reſtrain him of his luſts. As eueryevery godly man hath a double life, one of grace, and an other of nature, ſo hath eueryevery wicked man alſo two liues, one of nature, and an other of corruption, and hee is for the moſt parte, equally ſenſible of them both.

Thirdly this cauſeth reformation of life to be ſo much diſeaſted becauſe it is ſo little, exerciſed: they which will enter into that way, muſt trauell almoſt ſolitary, hauing fewe companions to go along with them. And this S. Iohn teſtifieth ſaying, We know that we are of God, & the whole world heth in wickednes. And yet that were not ſo much, if the multitude of thē that liue in their lewdnes,1. Iohn. 5. 19. would permit them to paſſe peaceably, that incline to leaue their lewdnes. But whoſoeuer will not run with them to the ſame exceſſe of riot, muſt look to be maliciouſly depraued, & contēptuouſly derided, inſomuch that Jſaias ſaith, that he which refrainethIſay. 59. 15. Vſe. 1. from euill, doth cauſe himſelfe to bee counted a mad man.

Inſtruction to labour firſt to heale them of their folly, whome we would hauehave holpen out off their faults. They will neuer bee willing to relinquiſh their wickednes, vntill they bee brought to imbrace wiſedome. The idolatrous Epheſians had the ſame nature with the Chriſtians, and the Chriſtian Epheſians had beene ſubiect to the ſame corruptions, with the idolaters, and yet the one ſort hauing learned Chriſt, did caſt off their ſinfull conuerſation, as an old rotten, and ragged garment: and the other hauing their vnderſtandings darkned, kept on their filthines ſtill, and gloried in it, as if it had beene a pretious ornament. When mention was made of diſgrace offered to their diueliſh idole Diana,Act 19. they came running together, on an hurry, and bellowing for her, like a tumultuous droue of Oxen.

Mens waies can neuer bee good, whiles their heart is without ſoundnes, and the heart canne neuer be ſound, whiles the mind is without iudgement. As therefore it commeth to paſſe, that ſo many looſe their labour in attempting impoſſibilities, in ſeeking to drawe vp a ſappe of knowledge and wiſedome, our of the roote of ignorance & folly. They would hauehave their people to be at their back, ready to forbeare eueryevery euill which they forbid, & to performe all the duties which they require, and yet not to meddle with religion, or hauehave any dealing with ſermons or Scripture. So they would hauehave their words obeyed, and Gods reſiſted: ſo they would hauehave their owne willes ſatiſfied, rather then the ſoules of the parties ſaued; but ſo they ſhall find themſelues croſſed, and their commandements vtterly contemned. And beſides this, wee may learne to looke for ſtrong encounters when wee aſſault the holes of Satan, and ſtrike at ſinne, we muſt prepare for a ſharpe conflict, a ſhort skirmiſh and bickering will not ſuffice to vanquiſh him. Jt is expedient to bring with vsus all ſort of weapons & munition to this battaile: eſpecially good arguments to conuince the parties whome we deale with, that that which appeareth in ſhewe to be abhominable, may be prooued in truth to bee reaſonable & neceſſary. And withall it muſt be prouided that patiēce be not wanting: for that will helpe to winne thoſe at the laſt, which cannot be induced to yeeld, at the firſt: and that will bee a meanes to protect vsus from the ſtroke of the clamorous outcryes which are like to be made againſt vsus. If it be thought an abhominable courſe for thē to depart from euill, it wil be iudged an execrable crime for vsus to perſwade them to it. S, Peter ſaith, that they will ſpeake euill of them which leaue theire ſociety and fellowſhippe, and therefore much more will they doe ſo of vsus, which both leaue it our ſelues, and leade away others in like manner1. Pet. 4, 4. with vsus.

Conſolation for them to whome nothing is ſo acceptable, as power againſt ſinne, and nothing ſo fearefull, as backſliding frō grace, which againſt their corruptions crie out with the Apoſtle: Who ſhall deliuer me from this body of death? and for conſtant perſeueranceRom. 7. 24. do pray with the prophet: Establiſh me with thy free ſpirit. When euill is as loathſome to them as a priſon, when corruptionPſal. 51, 12, is as bitter as death, when their hope of ſtability & freedome dependeth on the ſpirit, how vnlike are theſe men to the fooles which abhorre goodnes? what though they loath not ſinfulneſſe with ſo great a deteſtation as Paul did? What though they long not for grace with ſo ardent a deſire as Dauid did? Yet if they hate euill truelie, though not ſo vehemently, or praie for the ſpirite faithfullie, though not ſo feruentlie, they hauehave wiſedome in the ſame nature and kind that theſe holy men had, though not in the ſame degree and meaſure.

Verſe. 20. He that walketh with the wiſe, ſhall be the wiſer; but he that vſeth the company of fooles, ſhall be the worſe.

BY walking heere with the wiſe, is meant the ſociety & conuerſation with wiſe men, and that is a meanes of knowledge, and vertuous behauiour to them that hauehave, and vſe the oportunity of it, and ſo thereby they are made the better: whereas on the other ſide they that aſſociate themſelues with ſinfull fooles, and ioyne in fellowſhip with the wicked, are more corrupted with ſinne and folly, and ſo become the worſe.

Much help, or hurt doth come to men by the company which Doct. they frequent.

All ſorts of companions are market men, and the vſually traffique together, when they meete together, whether they bee good, or bad, the wares beeing commonly precious, or vile, according to the diſpoſition of the perſons which vtter them. Whē the Prophet would approoue himſelfe to God to be diligent to ſeeke him, and faithfull to ſerue him, he ſheweth it by this, thatPſa. 119. 63. hee was a companion to all them that feared him and keep his precepts. When he would cleare himſelfe of falſhoode and guile, of rebellion and wickednes, he vrgeth it as a forcible argument thatPſal, 26, 5. he had not haunted with vaine perſons; neither kept company with the diſſemblers. When hee would profeſſe his integrity and vprightnes, with deſire that the godly ſhould not doubt of his ſtanding, nor the wicked hauehave hope of his falling, hee maketh hisPſal; 119. 116, minde manifeſt in this manner: A waie from me ye wicked: for J will keepe the commandements of my God.

Firſt, the vnfained louelove and faithfulnes that is in good mē maketh Reaſons. them mercifull and helpfull to their companions. No men are ſo liberall as they, and they are not more liberall of any thing than of wholeſome counſaile, and incouragements to piety and wiſedome. They are moſt ready alwaies to beſtow that, which is of greateſt value, and will yeeld their friends the largeſt comfort. Such as are truely religious do eſteeme it a greater gaine to procure ſoules to God, and increaſe to the Church and grace to their brethren, than to get wealth and promotion to their owne ſelues. And the wicked on the contrary part are no leſſe buſie then they, though not ſo well occupied: for they beſtir themſelues about their maſters worke, to corrupt all that hauehave fellowſhip with them, and to draw as many as they can poſſibly, into their felowſhip. It is noted in diuers that are infected with the peſtilence, or other foule diſeaſes, that they are very deſirous to infect their neighbours: and ſo is eueryevery one that hath the plague ſore of ſinne running vponupon him, he wiſheth (and would worke it alſo, if it lay in his power) that all the world were ouerwhelmed with iniquity. Our Sauiour condemning the notable wickednes of the ſinfull Phariſies, doth charge this vponupon them as one marke of vngratious miſcreants, that they would compaſſe ſea and land to make one proſelite: Mat. 13. 15.and when he was made, they would make him two fold more the child of hell then themſelues.

Secondly, there is a certaine vertue in the words and behauior of men that are indued with heauenly wiſedome, which alſo by the bleſſing of Gods holy ſpirit doth worke effectually in many that liue with them. That which they ſay is very forcible to illuminate the mind, and quicken the heart: and that which they do is of great importance as a preſident for their actions, and a patterne for their waies. The brightneſſe of their ſhining vertues doth make them better ſighted, which ſee them with good liking: and the looking vponupon ſuch examples, is a meanes to make the beholders like vntounto them. And for this cauſe the Queene of Sheba did ſo much admire the preferment of Salomons attendāts:2. Chro. 9. 7. Happie, ſaith ſhe, are thy men, and happie are theſe thy ſeruants which ſtand before thee alwaie and heare thy wiſedome. And in like manner there is a venome in the workes and words of the vngodly, which as the Apoſtle ſaith, doe fret like a gangrena, and mens ſoules are much more ſubiect to the contagion of ſinne, than their bodies are to any diſeaſes. Oh, how many waies, and by what degrees doth miſchiefe and ruine growe to them which haunt their company? The vſe of hearing of lewd or blaſphemous ſpeeches doth quickly quench zeale, and make them ſeeme to be nothing affenſiue. The cuſtome of ſeeing of abhominable practiſes, doth quell their hatred of them, that they can be lookers on without diſlike. And ſo from the eare in time commeth contagion to the tongue: and from the eye infection proceedeth to the hand, that that which they heare they will ſpeake, and that which they ſee they will doe. Moreouer though there were in them before, ſome good opinion of godly men, and Chriſtian exerciſes, yet when they ſhall dayly heare them ſpoken againſt, and ieſted at, and none to refute the ſlanders, or reproue the ſcoffing, it will at length eſtrange, and vtterly alienate their affection from them. When a brand is taken out of the fire, and caſt into the ſnow or raine, it cannot but be extinguiſhed at laſt, though it blazed much at the firſt. And adde yet this to all the reſt, that they ſhall not onelyonly be peruerted by the groſſe ſinnes and vices of the wicked, but alſo inchanted by their euill qualities, and ſeeming virtues. If there be any natural or counterfeit humility, or patiēce or courage, or liberality, or ſuch like, theſe ſhall giuegive countenance to their filthieſt corruptions, and make them both tollerable, and imitable.

Jnſtruction to them that ſincerely affect vnderſtanding, and Vſe. truly deſire to be made wiſe to ſaluation, that they do not onelyonly read good books, frequent diuine ſeruice & heare good ſermons, but likewiſe keep good company: for that is alſo one ordinance of God for the information of men in his waies. He would hauehave Ioſua prepared for gouernment by Moſes, and Eliſha for prophetſhip by Elijah, and the diſciples for Apoſtleſhip by Chriſt. The ſchooles of the prophets were fit ſeminaries for the miniſtery that was vnderunder the law, and the vniuerſities are meete nurceries for the miniſtery that is vnderunder the Goſpell, and godly ſociety hath bin a forcible helpe to Chriſtian conuerſation at all times. What is deſirable that is not therein to be found? They whoſe minds are ignorant, may there hauehave a dayly market to buy knowledge, and that good cheape with diligent attention without any money, or charges. They which are diſtracted with doubtes, may there hauehave meanes for their reſolution, to ridde them out of their perplexities. They which are dull and lumpiſh, may there finde ſuch quickning, as whereby their ſpirits ſhall be made freſh and liuely. They which are in feares and anguiſh, may there recouer comfort, and be deliuered from their agonie and terrours. And aſmuch heedfulneſſe is to be vſed for the abandoning of bad cō panions, leaſt they be meanes to quench good deſires in them as faſt as the godly kindle them. Theſe which would be ſaued from damnation S. Peter admoniſheth to ſaue themſelues frō a froward generation. 2. This doth teach men warines, & great circumſpectionAct. 2. 40. for their houſes, that they giuegive not entertainment to wicked fooles that will infect their families with the leproſy of lewdnes▪ One ſinfull ſeruant that dwelleth in their houſe: or one graceles gheſt that haunteth their houſe, may quickly peruert theire whole houſhould, as a little leauen leaueneth the whole lump. We are ſo prouident for our beaſts, that we will not permit ſuch others as hauehave contagious diſeaſes to eate with thē, or to ſtād with them, & ſhall we be leſſe carefull for our, frinds, for our ſeruāts, for our children, for our yokefellowes, for our ſelues for the ſtate of our ſoules? Shall plaguy perſons hauehave liberty to open their botches, and carbuncles, among our people, and in our preſence, and at our very tables?

Reproof of them that make no difference of any company, the worſt are as welcome to them as the beſt, & fools as much made of, as wiſe men. Either they know not wiſedome, or deſire it not; either they diſcerne not of folly, or feare it not, otherwiſe they would not aſmuch affect of an vnſauory ſtinck, as a comfortable welſpring. And many are iuſtlie to bee charged with this fault, who hauing choiſe of ſeruices, or habitations, or matches, conſider not where are the godlieſt people to conuerſe with, but where is the greateſt wages or moſte commodity to be gained, and ſo many place themſelues or their children oftentimes in Sodome it ſelfe, among Papiſts, and idolaters, among the blaſphemers, & Sabbath breakers, amōg whoremongers and drunkards, among all ſortes of wicked perſons. Some adioyne themſelues to ſuch as neighbours, ſome as ſeruants, ſome as yoke fellowes, of whome it may be truely ſaide according to the prouerbe, that they gette the diuell and all. And this is a ſinne ſo much the more hainous, if they bee delighted with theſe venemous companions. As it is to bee obſerued in a number, that no wine is ſo ſweete vntounto them, as the company and talke of ruffians, and ſcoffers, and no vineger ſo tart, as the preſence and conference of ſuch as feare God.

Verſe 21. Euill purſueth ſinners: but that which is good rewardeth the iuſt.

BY euill is meant the puniſhment of ſinne which is reſembled to the rauenous, ſtrong, and ſwift kind of creatures, & wicked men to them that are weaker, and flower, and ſo chaſed by them, and made their pray. Now as affliction and miſery will in this maner come vponupon the vngodly as the wages of their rebellion, ſo bleſſings and comfort ſhall come to the godlie as a recompence of their obedience.

Sinfull men liue in perpetuall perill of deſtruction all the dayes Doct. 1 of their life before they periſh.

Their daunger foregoeth the miſery and miſchiefe which at laſt falleth vponupon them, as the hare runneth in hazard and ieopardie before the greyhound commeth at her, and ſnatcheth her vp. And yet the hare doth often outrunne the greyhound, or getteth to couert, whereas the wicked can neuer auoide Gods iudgements, vnleſſe they auoid their ſinfulnes. For ſo doth the lordDe…t. 28. 45. threaten in the law ſaying. All theſe curſes ſhall come vponupon thee, and ſhall purſue thee, & ouertake thee, till thou be deſtroyed, becauſe thou obeiedſt not the voice of the Lord, thy God.

Firſt, the plagues which follow ſinners are mightie and forcible, Reaſons. 1 God ſends them, and Angels bring them, and who canne withſtand them? According to their commiſſion, they may ſtrike where they will, and when they will, and how they will, without any reſiſtance. The prophet Amos ſpeaketh home to thisAmos. 2. 14. purpoſe, and doth fully confirme our point in hand. The flight ſhall periſh from the ſwift, and the ſtrong ſhall not ſtrengthen his force, neither ſhall the mightie ſaue his life; Nor hee that handleth the bowe ſhall ſtand▪ and he that is ſwift of foote, ſhall not eſcape, neither ſhall he that rideth the horſe ſaue his life.

Secondly, as they are powerfull and puiſſant, ſo are they alſo iuſt and righteous. They hauehave purſued their pleaſures, and profittes, and pride, and all their ſinfull luſts, with delight, and therefore it is equall that curſes ſhould purſue them for puniſhment therof, and eſpecially thoſe which with violent hands, or virulent tongues hauehave perſecuted their brethren. Of ſuch men, and of ſuchPſal. 140. 11 miſery, for that cauſe ſpeaketh Dauid in one of his Pſalmes: The backbiter ſhall not be eſtabliſhed vponupon the earth▪ euill ſhall hunt the cruell man to deſtruction.

Terrour for all them that are in the power of their ſins, that they liue in continuall danger of one ſtroke or other, yea of death, yea Vſe. of deſtruction, yea of hell, and damnation. What time can any of them truly ſay, I am now in ſafety, as yet I ſhall eſcape Gods vēgeance? Doe they not know that whē they ſhall ſay, peace and ſafetie, then ſhall come vponupon them ſudden deſtruction; as the trauail vponupon 1. Theſ. 5. 3.a woman with child, and they ſhall not eſcape? Who can ſay with warrant, I am heere free from the dart of death▪ J ſhall ſurely cary my ſelfe frō hence, my life ſhall not be taken away in this place? Can any houſe, can any fort, can any caue, can any place vponupon the earth, or in the earth, or aboue the earth, keep back Gods curſe, and make a ſeperation betweene ſinne and miſery? Yf the one be let in, the other will not be ſhut out: for it hath right & might to come to his cōpanion. Paradiſe could not priuiledge our firſt parents frō the puniſhment, after that they cōmitted the fault, and heauē could not help the reprobate Angels againſt their damnable condition, when they had fallen into rebellion. And who can ſay & make it good, at any repaſt or recreation, I ſhall continue this feaſt, or game, or ſport, to the end before my fall & ruine? this delight ſhall not be interrupted and broken off by fear & tormēt before it be fully finiſhed? Doe they not remēber that the wrath of God came vponupon the luſting Jſraelites in the wildernes, whiles they were eating the dainties which they ſo much deſired, that he ſlew the ſtrongeſt of them with meate in their mouthes? Was not Aminon Dauids wicked ſon killed in his own brothers houſe at table, at a banquet, when his heart was moſt merry with wine?

Admonition to haſten their conuerſion to the Lord, that their ſpeedy repentance may outrunne the plagues, and ſtay them in due ſeaſon, their humiliation comming into the preſence of God, before the euills do come at them. The Niniuites dealt wiſely this waies: when they vnderſtood by Ionah that their deſolation approched ſo neere vntounto them, they foorthwith ſet themſelues to fly from it, and with all expedition fell to faſting, & by that means preuented it. It is not ſafe for the hunted beaſt to ſtand ſtill, when the ſtronger that ſeeketh his life, hath him in purſuite, and much leſſe for wicked men to be ſecure, when the vengeance of the Almighty doth follow them. If they ſay, we hauehave power, and friends and are well able to ſtand for our ſelues, let them remember that which hath bin formerly handled, that though hand ioyn in hand, Prou. 11. 21.the wicked ſhall not be vnpuniſhed. The ſtrongeſt Wether in the fold, and all the reſt of the flock with him, cannot incounter with the Lyon. If they ſay, we hauehave policy and plots to helpe our ſelues by, and know how to prouide for our ſafety, let them know that there is no wiſedome, neither vnderſtanding, nor counſell againſt the Prou. 21. 30.Lord. If they ſay, why ſhould we now be more afrayd then hitherto we hauehave been? We walked in the ſame way before, and the ſame puniſhments were threatned before, and ſithence we had no hurt till this time, what likelihood is there, that it will come hereafter, eſpecially our preſent ſtate being ſo proſperous. Let them conſider, that in the courſe, the poore hunted creature, though vnreaſonable, is not yet ſo ſilly, as to thinke that there is no purſuite after her, becauſe ſhee ſeeth no perill before her, her feare is in regarde of that, which followeth at her heeles, and not of that which is in viewe of her eyes. And the longer they hauehave eſcaped, the leſſer time remayneth to eſcape, as the beaſt is nearer to her death, towards the end of the courſe, then at the firſt ſetting foorth.

It is the argument which Saint Peter vſeth to proue, that the perdition of ſuch impious perſons, approacheth on faſt, and is at hand, becauſe that their iudgement long agone was not farre off, and their damnation ſleepeth not, that is, hath beene iournying towards them euer ſince, both night, and day, without any ſtay or intermiſſion. Doct. 2

But that which is good, &c) They which doe God good ſeruice, ſhall be recompenced with good wages, See Chap. 11. 18. on theſe words, he that ſoweth righteouſneſſe, ſhall receiue a ſure reward.

Verſe. 22. A good man ſhall leaue inheritance to his childrens children: but the riches of the ſinner is laid vp for the iuſt.

THe meaning is, that the godly perſon not onelyonly himſelfe inioyeth his goods whilſt he liueth, but when he dyeth, leaueth the ſame to his children, in ſuch ſort as that alſo their children through Gods mercy inherit the ſame. Againe, the wicked man is ſo far off from leauing his goods to his poſterity, as that by Gods prouidence they oftentimes are rolled from him vponupon the righteous perſon, who is as it were his heyre againſt his will. Yet this is not ſo to be taken, as though it held vniuerſally and perpetually in eueryevery perſon. Many good men hauehave no children at all; many good men hauehave no children ſuruyuing them: many good mens poſterity endeth in their immediate iſſue: many good men leaue their children poore, and in meane eſtate. Soon the contrary ſide, diuers wicked men leaue their lands and riches to their owne children, though impious alſo like their parents, and they conuey them to their ſeede after them, which in like manner poſſeſſe them, as the Prophet ſayth in the Pſalme: Thou filleſt their bellies with thine hid treaſure: their children hauehave enough, and leaue the reſt of their ſubſtance for their children. But he ſpeaketh of that which cometh often to paſſe▪ though not alwaies, & which are the readieſt meanes for ſuch effects. He that wold prouide wel for his poſterity, cannot find out any way ſo good for his childrēs eſtate, as to be godly himſelfe. And if the Lord withhold that bleſſing from him, he may recompēce it by making his children inheritors of grace & ſaluation: and if either he giuegive him no children, or children of no piety and goodnes, he will vndoutedly counteruail it with increaſe of heauēly gifts, & glory for his own ſoule. And he that giueth himſelfe to iniquity and ſinne, doth as much as in him lyeth to ſubuert both his eſtate and family, and if that both ſtand, notwithſtanding the courſe he taketh, to bring them to ruine, then as Dauid ſaid in the forerecited Pſalme, his portion is only in this life, and his puniſhment reſerued to be the larger in the world to come.

They make the beſt prouiſion for their poſterity, which inrich Doct. 1 themſelues with piety and goodnes.

If men would ſo prouide patrimonies for their children, they might hope that the Lord would become their executor, and faithfully performe their bequeſts. If by this meanes they would compaſſe liuings for their ofſpring, they ſhould hauehave leſſe cauſe to feare the alienation of them from their houſes, and to incumber themſelues and their ſeed with ſo many Intailes. Plentifull experience hereof is to be found in the Scriptures, eſpecially concerning the progeny of Abraham, and Iſaacke, and Iacob, whom God aboundantly bleſſed with large poſterity, and ample poſſeſſions for many hundred yeares togither.

It is one part of that happines wherewith God doth often recompence Reaſons. 1 the piety and godlineſſe of his ſeruants, according as is promiſed in one of the Pſalmes: Bleſſed is the man that feareth the Lord, and delighteth greatlie in his commandements. His ſeede Pſal. 112. 1.ſhall be mightie vponupon earth: the generation of the righteous ſhall be bleſſed.

Secondly, good men will get their goods well, and vſe them well, they ſhew to others commonly mercy and liberality, and that returneth and continueth both vponupon themſelues and theirs: whiles their owne ſoules are glorified in heauen, the ſtate of their iſſue is made proſperous on earth. Their receiuings do farre ſurmount their beſtowings, during the time of their being here; and yet as it were an annuity is faithfully confirmed, & duely performed vntounto their poſteriry after them. He is ſaith Dauid euer mercifull Pſal. 37. 26.and lendeth, and his ſeede inioyeth the bleſſing.

Thirdly, godly men will in ſuch manner educate and trayne vp their children, that they ſhall be inſtructed how to order themſelues and their ſubſtance, ſo as God ſhall be pleaſed with them, and the Church holpen by them, and they preſerued as fruitfull plants, to ſend foorth ſeed and ſciences to the ſucceeding generations. See the 21. verſe of the 11. chapter for other reaſons, and the vſes of this point, where it hath been more largely handled in the ſecond doctrine. Doct. 2

But the riches of the ſinner, &c) That which the wicked do get, is oftimes appointed for the godly to enioy.

The vngodly hath the burden layd vponupon him, to bring goods together, and the righteous hath the prerogatiue giuen vntounto him, to vſe them. And it is not a new faſhion taken vp of late, for wicked men to worke for the ſeruants of God, but it hath been anciently, time out of mind in former ages. The Egiptians tooke great paines to ſowe and reape and prepare corne, for Iacob and his family, and were themſelues pinched with great penury, whiles he and his houſhold were plentifully repleniſhed with it. The Canaanites built houſes for the Iſraelites to dwell in: and planted vineyards for the Iſraelites to eate the fruit of: and digged wells for the Iſraelites to drinke the water of: and prepared many pleaſant things for the Iſraelites to hauehave the inioyment of. Neither was it a caſe peculiar to them, as though it had been an accident not ſeen before, nor like to fall out againe afterwards, but Iob declareth it to be a iudgement due to all wicked worldlings, and ordinarily inflicted vponupon them, vnleſſe there be a commutation of it, for ſome other more grieuous puniſhment▪ This, ſaithIob. 27. 13. 16. he, is the portion of a wicked man with God, and the heritage of tyrants, which they ſhall receiue from the Almightie. Though hee ſhould heape vp ſiluer as the duſt, and prepare raiment as the clay, He may prepare it, but the iuſt ſhall put it on, and the innocent ſhall diuide the ſiluer.

Firſt, the Lord hath in his power, the hearts, and hands, and Reaſons. 1 wayes, and ſucceſſe, and ſubſtance of the wicked to diſpoſe of at his will he maketh them do what pleaſeth him, and to ſpeede as pleaſeth him, and their gaines to be beſtowed as pleaſeth him: and he hath decreed that they ſhal labour hard, and get much & ſpend little, and all for the good of the godly. So ſaith Salomon in the booke of Eccleſiaſtes: Surely to a man that is good in his fight, God Eccl. 2. 26.giueth wiſedome, and knowledge, and ioye: bus to the ſinner he giueth paine to gather, and to heape, to giuegive to him, that is good before God.

Secondly the godly are the ſons of God, & fellow heirs both of heauen & earth together with Ieſus chriſt, & the ſinners but as ſlaues & boudmen in the houſe (to make the beſt of thine eſtate) & therfore all that they, and all that they doe is deſtinated to the vſe, and behalfe of the children.

Thirdly, iuſt mē wil iuſtly adminiſter, & diſpoſe of thoſe things which God committeth vntounto thē, for the furtherance of his ſeruice, and the refreſhing of his ſeruants, wheras the wicked do either peruert them to ſinfull abuſes, or elſe detain thē frō al vſe, & therfore it is iuſt with the Lord to trāſfer them frō ſuch vnrighteous ſtewards to the hands of thoſe which will more faithfully diſpence thē. And according to this, is that ſaying in the eight &Prou. 28. 8. twentieth chap. He that increaſeth his riches by vſurie & intereſt, gathereth them for him that will be merciful to the poore. Vſe. 1

Conſolation for iuſt men though poore, hauing neither ſtocke aforehand for their owne maintenāce, whiles they liue, nor portiō to leaue to their children when they die. Albeit to ſence and in mens fight their caſe ſeemeth miſerable, yet to ſaith, and in Gods preſence their ſtate is comfortable. What doth theirneed require that cānot or ſhall not be readily ſupplied, whē it is expedient & ſeaſonable for thē? There is corne & grain enough to make them breade: there is great ſtore of fleſh and fruites for theire food: there is plenty of wool, and flax, & ſuch like meanes for their apparrel: there are diuers buildings and houſes for their habitation there are many purſes & bags repleniſhed with money for their neceſſary vſes. So long as others abound with plenty, it is impoſſible for them to periſh with penury. Good men in mercy will miniſter vntounto them: euill men vponupon neceſſity, muſt prouide for them: for to that end both they themſelues, & thoſe things which they hauehave are prouided of God.

Inſtruction not to be diſtempered with enuy or anger, or feare or any other kind of paſſions, when we ſee ſinners gather riches in heapes, and keepe them in holes, fithence the ſeruaunts of God ſhall hauehave the fruition of them. Hath the childe anie cauſe to repine at the greatneſſe of the flocke which is in the charge of his fathers ſheepheard? or at the ſums of money which are in the handes of his fathers bailiſte? Heſter and Mordecay could brook no man leſſe then Haman, and yet they had no reaſon to grudge at the building and furniture of his houſe, thoughHeſter. 8. 1. 2 it was ſumptuous, becauſe hee therein did onelyonly make prouiſion for them.

Admonition to thoſe ſimple perſons whome proſperity doth ſo much puffe vp & make to ſwell, that they learn more moderation & ſobriety. The king of Babel was iuſtly taunted for increaſing that which was not his, & for lading himſelfe with thick clay, & why then doe not theſe that are ſo proud & hie minded, aſwell deſerue to be derided, for boaſting of that which is not theirs, even of thick clay wherewith they hauehave laden themſelues. Were it not abſurde for a Tayler to take himſelfe to be a beter man thā Hab. 2. 6.all his neighbours, becauſe he hath a garmēt of ſilk or veluet hāging in his ſhop, which is put to him to be made? or for a common cowheard to ouercrow al his maſters, becauſe he hath more cattle before him eueryevery day then any one of them? Let all wicked worldlings know, that the preferment promiſed to the godly, is a debaſing threatned againſt them, when the Lord faieth, The ſtrangers ſhall ſtand and feed your ſheepe, and the ſonnes of ſtrangers ſhall be your plowmen, and dreſſers of your vines. Theſe ſtr…ngers are they, that are reputed to bee the natiue inhabitants, theſe keepers of the ſheep pretend to be the owners of the ſheep: theſe plowmen and dreſſers of vines take themſelues to bee Lords ofIſai. 61. 5. the lands and vineyards, but the Scripture deſcribeth them according to that which they be, and not which they think to bee, or ſeeme to bee: for that is altogether contrary to the condition which the Lord hath appointed them vntounto.

Verſe. 23. Much food is by tillage for the poore; but ſome are conſumed by indiſcretion.

BY foode, he meaneth all ſuch things as are needful for the vſe of mans life & by much he vnderſtādeth a fit and competent meaſure, which diuers times groweth to bee large and ample. And this do poore men often attaine vntounto, when they are prouident, and diligent in managing of theire affaires, and by name in the worke of huſbandry, and ſo it alſo holdeth in all other honeſt and lawfull vocations. Now againe on the contrary ſide, ſome are conſumed by indiſcretion. For many a one who hath a good ſtock, and faire liuings and fruitfull grounds, by neglecting labour, and not ordering things aright, waſteth all that he hath, and falleth into great want and neceſſity.

A little with good husbandry, is better than a great portion Doct. with vnthriftines.

It is not greatly materiall how much men hauehave to begin with, but how well and wiſely they guide their affaires. He that is painfull and prudent in his buſineſſe (notwithſtanding his wealth be ſmall) is riſing from the bottome towards the toppe: and he that is remiſſe and careleſſe in his ſtate (though his ſubſtance be great) is falling from the toppe towards the bottome. Tending to this purpoſe there are many ſentences both in this booke, and in other places of Scripture, as where it is ſayd, that by wiſedome an houſe is builded, and with vnderſtanding it is eſtabliſhed. And by Prou. 24. 3. 4.knowledge ſhall the chambers be filled with all pretious and pleaſant riches. By houſe here, like as els where, he meaneth men▪ whole eſtate, the founding, and finiſhing, and furniſhing whereof being all aſcribed to wiſedome (of which one eſpeciall point is to be induſtrious) as is alſo the eſtabliſhment and ſupportance of it. And contrary by ſlothfulneſſe (which is a great branche of folly) the Eccl. 10. 18.roofe of the houſe goeth to decaie, and by idloneſſe of the hands, the houſe droppeth through. And for this cauſe is that exhortation giuē in the 27. Chapter: Be diligent to know the ſtate of thy flocke, and Prou. 27. 23.take heede of the beards. For ritches remaine not alwaies, nor the crowne from generation to generation. As if he ſhould hauehave ſayde, let not thy great ſubſtaunce bring thee to neglect thine affayres, leaſt the neglect of thine affaires bring thy great ſubſt…nce to nothing. What though thou hauehave large and ample poſſeſſions, and dignity left to thee by thy anceſtors? Yet if thou be careleſſe, and heedleſſe in thy gouernment, thou art like to leaue neither welth nor honour to thy poſterity.

Firſt, the earth and the fruits thereof were created aſwell for Reaſons. 1 the poore as the rich, and appointed for their vſe, to yeelde them foode, who ſhall painfully trauaile therein.Gen. 3. 19.

Secondly, diſcretion and induſtry make gaine of ſeaſons and places, and opportunities, and many commodities, which indiſcretion and idleneſſe, either ſee not, or marke not, or get not, through want of labour and paines taking.

Thirdly, the promiſe of bleſſing is made to them that are faithfull and diligent, without reſpect of perſons, and the ſlothfull and vnthrifty hauehave the curſe threatned againſt them, whatſoeuer their conditions be. He that tilleth his land, ſhall be ſatisfied with bread; Prou 28. 19.but he that followeth the idle ſhall be ſatisfied with pouertie. Vſe. 1

Conſolation for poore beginners, that hauehave little or nothing to take to, if they hauehave wills to take paines, and wiſedome to deale diſcreetly, and faithfulnes to walk vprightly in their callings. It is neither vnpoſſible nor vnlikely, that beginning with one Cow at firſt, they may attaine to many at laſt: that one lamb may grow to a flocke of ſheepe: that a ſmall tenement or cottage, may be turned into a freehold or Farme. When Iacob came into Padan Aram, he brought onelyonly his ſtaffe in his hand, but when hee departed thence, he droue away ſundry flockes, and diuers ſorts of cattell. For God had ordained the fields aſwell to maintain Iacob, though he was but a ſtranger there, and in place of a ſeruant, as it did Laban, who was an inhabitant in the country, and had hired him onelyonly for his owne turne. And albeit that many diligent men find not the earth and their labors to yeeld them ſuch plenty, as therby to become opulent, & hauehave much aforehād, yet how many of them faile of ſufficiency, as not annually from time to time to be prouided for? And then if they be not deſtitute of apparell, if they be not depriued of competent meate and drinke, if they want not thoſe things that are needfull for them, this Scripture is truly verified to the comfort of all that apply themſelues to any good trauells, that much foode is by tillage for the poore.

Confutation of them that when their ſtate is ſhrunke & their wealth cōſumed, are as vnrighteous in miſplating their cōplaints as the very vnthrifty in miſpending their portions. Some par…e of the blame muſt lie vponupon the greatnes of their charge: ſome vponupon the negligence of their ſeruants: ſome vponupon the ſmalneſſe of their liuings: ſome vponupon the vnfaithfulnes of them whom they truſted, and gaue word for: ſome vponupon the hardneſſe of the ſeaſon, & vnſeaſonablenes of the weather: but nothing vponupon their owne euill husbandry and ſinfulnes. But why did they entertaine ſuch falſe ſeruants, and truſt ſuch vnfaithfull friends? why would they for oſtentation burden themſelues with more in family then were needful? As for the other cauſes, hauehave not ſome of their neighbors as many children, and as little liuing as they, and that in the ſame times, and places wherein they liue? And they proſper, and decay not: their ſubſtance is augmented, and not diminiſhed: they hauehave ynough for their own preſent inioyment, and ſurpluſage to leaue to theirs after them. But tillage, ſay they, which inforceth a neceſſity of houſekeeping, hath brought vsus downe, and therefore we lay downe tillage, and giuegive vp houſekeeping, and ſo we hope to recouer our ſelues againe. But ſithence God doth commend tillage as profitable to eueryevery degree and yeelding food plentifully to all, why do they traduce it as a thing that were hurtfull, and cauſe of vndoing to any? Doth it not come often to paſſe, that many by ouerthrowing of that, do ouerturne their whole eſtate, and they that pick ſuch a quarrell at houſekeeping, are driuen to make ſale of all, and leaue themſelues no houſe to keepe?

Reproofe of their folly, that thinke the very hauing of lands and goods ſufficient for perpetuall maintenance, howeuer they order them. They neuer dreame that wealth is ſubiect to waſte, when it is not well managed, and that their ſtate may fall into a conſumption, if it be not heedfully looked vntounto. Hence it is that they are ſo greedy to prouide liuings and riches for their childrē, but no wiſedome & diſcretion how to vſe them. Nay they traine them vp in pride, and idlenes, and other foule ſins, as though their deſire were to hauehave them expert and skilfull ſpendalls: they ſet them betime to learne the art and trade of vnthriftines whiles themſelues liue, that they may ſwiftly run through their patrimony and inheritance, when they are dead.

Verſe 24. He that ſpareth his rod, hateth his ſonne: but he that loueth him, chastneth him betime.

HE that ſpareth his rod) which withhouldeth due correction from his child when it is needfull, hateth his ſonne, becommeth his enemy, though not in affection, yet in effect, by omitting a duety ſo neceſſary for his welfare. But he that loueth him vnfainedly, with a …nd affection, and the louelove of a godly father, correcteth him betime. The words in the Originall tongue are of great force: for this betime which ſeemeth to be an aduerbe, is there a verbe, and ſignifieth to riſe timely in the morning, and diligently to ſeeke, ſo that it ſignifieth aſwell the due care which good parents hauehave for the nurturing of their childrē, as their prouidence to do it in good ſeaſon, whiles they be tender, & yong, before they grow to ſtrength and ſtomack, and ſo either vtterly refuſe, or little regard all fatherly correction. And that which we tranſlate correction, doth alſo ſignifie inſtruction, ſo that the ſentence may thus be well Engliſhed: He that loueth him, hastneth chaſtiſement and inſtruction to him. And thoſe are meet to be ioyned together, ſomtimes ſtripes with admonitions, and alwayes admonitions with ſtripes. For the ſmart of the fleſh, and the paine of the body, will bring ſmall profit to the ſoule, vnleſſe they heare their fault declared, and hauehave direction how to reforme it.

They are the beſt parents which ſhew louelove to their children, Doct. without fondnes.

Fond louelove is cruell hatred, a cockering father is a deadly foe, and they that moſt faithfully exerciſe Gods diſcipline towardes their ſonnes and daughters, doe proue to be their ſureſt friends. The admonition which is giuen to parents in another Chapter of this booke, tendeth wholly to this purpoſe. Correct thy ſonne Prou. 19. 18.while there is hope, and let not thy ſoule ſpare, which is to kill him. The Holy ghoſt maketh them acceſſary to the deſtruction of their children, which be ſo indulgent vntounto them, and tender ouer them, as that their hearts will not yeeld to giuegive them correction. The example of God himſelfe, the father of ſpirits do…h euidently confirme our point in hand. His louelove to eueryevery one of his children doth infinitely ſurmount the louelove of all the fathers in the world to theirs, and he doth not only declare it vntounto them by promiſes, and bleſſings, but likewiſe many times by chaſtiſements and croſſes: inſomuch that the Apoſtle ſaith to the Hebrewes: Whome the Lord loueth he chaſteneth: and ſcourgeth eueryevery Heb. 12. 6, 8.ſonne that he receiueth. If therefore ye be without correction, wherof all are partakers, then are ye bactards, and not ſonnes.

Firſt, eueryevery child whatſoeuer his eſtate, or birth, or diſpoſition Reaſons. be, hath need correction by reaſon of deprauat… of nature which is in all. For frowardnes and folly would ouerrunne them if they were not awed, and ordered by feare, and ſtripes. And therefore ſaith Salomon: Fooliſhneſſe is bound in the heart of Prouer. 22. 15.a ch…ld but the rodde of correction ſhall driue it awaie. It is in vaine to bid fooliſhnes be gone, vnleſſe it be expelled: and to as ſmall purpoſe to perſwade him to caſt it out, vnleſſe you helpe to looſe it.

Secondly, the comfort and profite that inſueth to children by caſtigation and ſtripes, doth make their louelove appeare that therein ſhall be friend them, and diſcouer their vnkinde dealing, which deny thē that benefit. It is one of Gods ordinances, wherby they are deliuered from many euils, from hurts of bodies, from ruine of ſtate from blindnes of mind, from ſinfulnes of hearte, from wickednes of life, from deſtruction of the whole man. And therfore doth the Lord teſtifie, that the rod and correction giuegive Prou. 29, 15.wiſdome. And therefore doth he alſo require that our children be not defrauded of it. Withhold not, ſaith he, correction from the child if thou ſmite him with the rodde he ſhall not doe. Thou ſhalt ſmite Prou, 23: 13.him with the rodde, and deliuer his ſoule from hell. Now what inhumanity is it for a man to ſee his ſon in daunger, and will not ſuccour him? to ſee him plunged in a riuer, and will not plucke him out? to ſee him falling into the fire, and will not preſerue him? to ſee him ſinking into hell, and will not helpe to ſaue him?

Reproofe of them that vſe all the ſhiftes that they can deuiſe Vſe. 1 to exempt themſelues, from ſhewing this laud…ble louelove, and alſo their children, from receiuing ſuch wholeſome correction. Of all profeſſions, they are moſt vnwilling to become phiſitions, neither are ſo loath to miniſter to anie, as to their owne, whom God hath appointed to bee theire patients. Though they lye, and ſweare, and ſteale, and bee ſtubborne, yet theire faul…s bee not ſo greate, they ſaie children will bee children, and did not wee commit as grieuous offences our ſelues when we were yonge. But are not childrens faults, ſinnes againſte the Lord? Are not childrens ſinnes puniſhable by the lawe of the Almighty? Are not children mortall and ſubiect to death aſwell as men of gr… age? Shall not children appear before the iudgment ſeate of Jeſus aſwell as thoſe which are elder? And ſithence we had the ſame corruptions our ſelues, it ſhould cauſe vsus to bee more pittifull towards them, and watchfull ouer them, otherwiſe it is to be doubted whether as yet we be healed of the ſins of our youth and pardoned for them. But it is needeleſſe ſay they, ſo far to trouble our ſelues, yeares will bring wit and diſcretion▪ or at leaſt their owne rod will be ate them, and make them to amend. But who tould them that they ſhall liue to the yeras of diſcretion? How if the ſword of iuſtice cutte them off before for theire lewdnes, and giuegive no time for theire owne rodde to worke anie goodneſſe in them? And though they ſhould remaine, and ſmart alſo for the ſinfulnes of their childhood, yet there is greater danger leſt their hearts wil be more hardned, and made worſe, than hope that they wil repent and be made better, becauſe Gods medicines hauehave beene deteined from them, and his bleſſinges are not promiſed vntounto them. And who ſhall make any praier for them with comfort of good ſucceſſe? The ſinfull ſonne is neither able to doe it, nor willing nor accepted, if he ſhoulde: and the negligent fath…r hath ſmall incouragement to intreate the Lorde to doe that wherein hee himſelfe hath vtterlie fayled of all dueties to ſerue his prouid…nce. But graunting all this to bee true, that ſo much euill proceedeth from the neglect of correction, and ſo much good by the ſeaſonable and moderate vſe thereof, yet one impediment hindereth them that they cannot bee broughte to exerciſe it. Theire kinde hearte is ſo tenderly affected towardes theire little ones, that they cannot endure to heare them crie, or ſee them weepe, and the rodde will make them doe both, and therefore they muſte needes forbeare it, But you miſtake the cauſe, and miſcall your aff…ction, it is not ki…dneſſe but crueltie, nor the tenderneſſe of your hearte, but the hatred in it (according to Gods teſtimony) that can rather indure the diſeaſes of ſinne in your childrens ſoules, then the curing of them with teares, and ſorow.

And yet this vnmercifull fauour doth rather prepare them to ſorowe, then priuiledge them from it, becauſe it will increaſe their miſery in time to come. If Dauid had mo… …rieued Adonitah with the rod & rebukes when he was a child, it is like that he might hauehave eſcaped the ſinne of treaſon, and the griefe of violent death, when he was a man. But the ſcripture noteth that hee would not diſpleaſe him to ſaie, why haſt thou done ſo?1. Kings. 1, 6.

Inſtruction to childrē to take notice with thankfulnes of their parents louelove, not onelyonly for their food, and apparrel, for their portion and patrimonie, but like wiſe and that in a principal maner, for their good education, for their holy inſtructions, for theire wholeſome and medicinable corrections, though for the preſent they ſeemed ſomewhat ſharp and bitter vntounto them. Theſe things are onelyonly profitable to their bodies, and yet not alwaies, nor for perpetuity: but theſe are for the good of theire ſoules, and that certainly, and for euermore. The fathers fondnes, and Gods anger and the childs ruine, goe often together with thoſe earthly poſſeſſions: but the fathers faithfulneſſe, and Gods fauour, and the childes happines are alwaies conioyned, where this healthfull diſcipline is duly exerciſed and regarded.

Verſ. 25. The righteous eateth to the contentation of his minde: but the bellie of the wicked ſhall want.

THe righteous,) all thoſe which are religious in hearte, and vpright in their wayes, eate, that is, inioy all good things, as they ſhall not be ſtarued through want of food, ſo they ſhall not be deſtitute of cloathing, or lodging, or habitation, or any other thing that is needfull for them: eyther they ſhall abound with plenty, or be prouided of that which is ſufficient. Sometimes they hauehave no greate ſtore for their eies to looke vponupon, yet liuing by faith and not by ſight, they hauehave alwaies enough for theire ſoules to be ſatiſfied with. But the bellie of the wicked ſhall want, and their backes alſo very often and according to the curſe of the lawe, manie of them liue in hunger, and in thirſt, and in nakedneſſe, and in need of al things. And albeit this iudgement is notDeu. 28. 48. executed vponupon them all, yet cōmonly ſome other more heauy and hur…full is inflicted vponupon them that eſcape it. And of neither of them which get moſt, nor of them which fare beſt, it can be truely affirmed, that they eate to the contentation of their minds. For though they hauehave much wealth in their hands, & much meat at their tables, and much wine in their bowles, yet they hauehave not much, nor any contentment in their hearts, for they remaine vnſatiable.

As the godly are in better caſe than the wicked for their ſoules Doct. in regard of the life to come, ſo they are for their bodies, in reſpect of their preſent ſtate.

He onelyonly is bleſſed in earth, that is to be glorif…ed in heauen, and none can poſſibly be happy here, ſo long as he ſtandeth in ſtate of damnation for hereafter. When the Spirit of God giueth grace to the ſoule, his prouidence will not fayle to miniſter all good things to the body. And therefore the Apoſtle ſayth, that1. Tim. 4. 8. godlineſſe is profitable vntounto all things, which hath the promiſe of the life preſent, and of that that is to come. On the other ſide, vngodly men hauing no piety in them, hauehave likewiſe no promiſe to them. The beſt that may be hoped for is this, that if they be Gods elect, he will drawe them to himſelfe by penury and wants, or other ſcourges. If otherwiſe, let them know, that he neuer giueth any thing to them in mercy, whome he is minded to deſtroy in iuſtice. A larger proſecution of this point, ſee in the tenth Chapter, verſe the third, vponupon theſe words: The Lord will not fam…ſh the ſoule of the righteous: but he caſteth away the ſubſtance of the wicked.

Exposition of Proverbs 13-14, Exposition · Chapter 13

p. 1CHAPTER XIII.

CHAPTER XIII.