Brief Treatise on Proverbs 11:22, Tract

Brief Treatise on Proverbs 11:22 · Tract

p. 1A BRIEFE TREATISE VPonUpon one of SALOMONS Prouerbs.

PROV. 11.22.

Pro. 11.22Prov 11:22As a iewell of gold in a swines snout, so is a faire Woman that lacketh discretion.

THe saying of Salomon vttered else where, may be fitly applied to these diuine and holy sentences set downe in this excellent booke of the Prouerbs: Eccl. 12.12Eccl 12:12The words of the wise (saith he) are like goades and nailes fastned by the masters of the Assemblies which are guided by one Pastor: That p. 2is to say, 2. Pet. 1.212 Pet 1:21the Prophets and holy men of God, who spake (not out of their owne braine) but as they were moued by the holy Ghost, hauehave a double vse. The first is, by precepts, admonitions, exhortations, threatnings and promises (as it were by certaine pricks and goads) to stirre vp the dulnesse and deadnesse of our blockish and drowsie natures to a cherefull and fruitfull performance of all holy dueties of pietie and iustice. The second vse is (by the same helps and meanes) to bridle and restraine vsus from euill, and (as it were by certaine nailes and pinnes, by which sheepeheards vsed to fasten their sheepefolde to the ground) to retaine and keep vsus within the bosome of the Church, and within the bounds of faith, and holy obedience to the commandements of God. And the rather (which is the chiefest commendation of all the rest) because they are the words of eternall life, Iohn. 6.68John 6:68euen the words of Iesus p. 3Christ the great and principal Shepheard of our soules: Col. 3.16. 2. Pet. 5.4. Eph. 4.11. 2. Tim. 2.15.Col 3:16Eph 4:112 Tim 2:15freely giuen by him to his Church, together with officers and Ministers fit to deuide them aright.

This saying may be fitly applied to these most soueraigne and holy sentences, which for the most part (by the opposition of one member to the other) containe in them, both a bridle to euill, Whence the word Prouerbe hath his beginningand a spurre to goodnesse. I call them soueraigne or ruling sentences, in respect of the Hebrew roote (or verbe) from whence this word Prouerbe doth spring, which signifieth to rule, raigne, and beare dominion. The Patriarches disdained, and chafed, when they heard, Gen. 37.8.Gen 37:8that their younger brother should be their Lord. Shalt thou indeede (say they, vsing the very same word in the originall which is here vsed) raigne ouer vsus? Or shalt thou hauehave dominion ouer vsus? And they hated him yet the more for his dreames and for his p. 4words. But let vsus not disdaine, but rather desire and pray that these Prouerbs may dwell and raigne in our hearts and gouerne our liues; and not our owne lusts and carnall reason. When the people of Israell would hauehave made Gedeon their king, hee refused, Iudg. 8.23.Judg 8:23saying; I will not raigne ouer you, neither shall my child raigne ouer you, but the Lord shall raigne ouer you: Euen so when Satan or any of his instruments would perswade vsus (as Ionadab did Amnon) to giuegive way to our owne lusts: 2. Sam. 13.4.5.2 Sam 13:42 Sam 13:5let vsus answere with valiant and victorious Gedeon, you shall not rule me, nor leade mee captiue, but the Lord shall rule ouer me; Psal. 85.8. 2. King. 22.14.Ps 85:82 Kgs 22:14alwaies resoluing with the holy Prophet to hearken what the Lord saith, and with zealous and faithfull Micaiah to speake nothing, but what the Lord shall put into our mouth, nor to doe any thing, but what hee shall require at our hands. Now to hauehave the Lord rule ouer vsus, and to p. 5hauehave his word (whereof these prouerbs are an excellent part) rule ouer vsus, is all one. For God doth rule vsus by his word, and by his spirit: and the Prophet praying that God would feed (that is, Micah 7.14.Mic 7:14instruct and gouerne) his people with his rodde, doth teach the same.

These holy Prouerbs then (to returne from whence we digressed) by the opposition of the one member to the other, doe (for the most part) containe both a bridle to euill, and a spur to goodnes; and may fitly be referred to some one commandement of the law, or to some one article of the faith: or at least either to y^e law or Gospell in generall. To what commandement this Prouerb belongeth, with the particular scope and drift of it.Touching the prouerb cōtained in this ver. though it cānot so directly bee referred to any one precept, as many of the rest may: yet it may serue as a bridle to restraine pride; that is, the ouer prizeing, and (as it were) the idolizing of our selues, forbidden in the first and p. 6second commandements. Likewise it serueth to restraine, the abuse of such outward blessings, & common gifts, as God bestoweth vponupon men; by which abuse of the creature, the name of the Creator is taken in vain, contrarie to the third commandement. It may serue moreouer to restraine, the great prophanation of the Lords day, which very many (as we shall heare anon) doe very vainely and wickedly mispend, by occasion of such outward ornaments as God of his bountie bestoweth vponupon them.

The like might be said touching the commandements of the second table. For this prouerbe may serue as a bridle to restraine the insolencie of them, who by occasion of these outward things are puffed vp in themselues, and doe honour many whom they should despise, and despise many whom they ought to honour, flat contrary to the fifth cōmandement. p. 7By the same reason it may serue to restraine murther (for onelyonly by pride doth man make contention, Prou. 13.10.Prov 13:10picke quarrels, make fraies, kil and shead blood) which is forbidden in the sixth commandement: and adulterie (which many are drawn into by a faire face) forbidden in the seuenth commandement: And theft (which a number commit to set forth as they imagine, and adorne this golden iewel) forbidden in the eight commandement: and lying (for pride makes men giuegive more to themselues, and some others, Iudg. 8.28.29.Judg 8:28Judg 8:29and againe to detract and take away from some more then is due) forbidden in the ninth commandement. Finally concupiscence (forbidden in the tenth commandement) which is set on fire when beautie is had in more admiration then piety and vertue, is here restrained: and contrariwise it may serue very notablie, as a spurre, to pietie, humilitie, meeknesse, modestie, chastitie, p. 8iustice, truth, and many other holie duties required in the first and second table of the Law. Generally it doth admonish all such as hauehave good naturall parts (as they are called) that is to say, wit, memory, vtterance, strength, beautie, and the like; or do abound with outward things, as riches, honor, successe and other of that kind: Or of industry, as arte, learning, experience, and such things as are gotten by studie, labour, and trauell.

This Prouerbe (I say) doth admonish all such, to labour so much the rather for an answerable measure of spirituall grace, without which these common gifts and endowments, do no way grace and adorne them; but rather disgrace and deforme them, and make them more loathsome, and vglie in the eies of God, and of all those whom hee hath enlightened and sanctified with soundnesse of iudgement, and vprightnesse of hart.

p. 9The argument (and as it were the naile and bridle) whereby all prophane persons are restrained from taking pride in outward things, The logical Analysis and order obserued, in handling of this Prouerbe.and likewise the spur and goade wherewith they are quickened, and pricked forward to labour, and studie constantly, that their inward, and spirituall graces may bee answerable to those common gifts and outward good things which God hath bestowed vponupon them; is drawne from a similitude or comparison, which may bee thus laid forth: If all outward, common and bodily gifts, become a prophane and vngodly person, no better then a iewel of gold becommeth a swine, vponupon whose snout it is hung; then let no such persons please themselues, or take pride in their wit, health, strength, riches, beautie, birth, or the like outward, bodily, and worldly blessings; but rather, labour, and studie continually to decke, enrich and beautifie p. 10the inward and hidden man of the heart, and to make their spirituall and heauenly graces, answerable and sutable to their outward and naturall gifts and endowments. But it is certaine (for the mouth of the Lord hath spoken it, and plainely set it downe in this Prouerbe) that none of these things become a prophane person, any beter then a iewell of gold becommeth a swine vponupon whose snout it is hung. Therefore let no meere naturall man, or prophane & carnall person, take pride in any such thing, but rather bee humbled, and feare, and labour daily to adorne and beautifie their soules, and enrich themselues with an answerable measure of spirituall and heauenly graces, by an holy vse of all good meanes (as hearing, reading, praying, conferring and the like) which God hath appointed for that purpose.

But what? (may some say) is it p. 11lawfull for them that be regenerate, and spirituall persons, and are endued with the gift, The regenerate neither doe, nor can place their delight in such things.and grace of discretion, to take pride in such things? I answere that it is not lawfull for any to take pride in these things, because it is not lawfull for any to sinne: As touching those that be spirituall, and truely regenerate, as it is not lawfull, so it is not possible; for if their chiefe glory and delight bee in such things, they are not spirituall but carnall. I grant that being (for a time) left to themselues, or giuen ouer to Satan (as holy Dauid, 1. Chron. 21.1.2 &c. 2. Chron. 32.31. Psal. 1.2.1 Chr 21:11 Chr 21:22 Chr 32:31Ps 1:2and godly Hezekias were) they may be tickled with vain glory, and puffed vp with pride by reason of these things: Otherwise their maine delight is in the law of the Lord, & 4.6. Luk. 10.20. & 2. Pet. 1.10.Luke 10:202 Pet 1:10and in the euidence of his louelove, and assurance of their election to eternall life. Wherefore though Gods children ought to be thankfull for such things, and take comfort in them, as pledges and testimonies of p. 12the louelove of their heauenly Father: yea and are sometime drawne away (by the law of their members, Rom. 7.23.Rom 7:23rebelling against the law of their minds) to glory and ioy in these things more then is meet: yet euen when they sleepe, Cant 5.2. Mat. 6.21. Rom. 7.22Song 5:2Matt 6:21Rom 7:22their hearts are awake, their minds are in heauen, where their treasure is, and they delight in the law of God concerning the inner man.

But (to come to the points to bee noted) let vsus first consider y^e meaning of the words themselues, The parts of this text.with y^e answering of some such questions, and doubts, as may arise from them. And secondly let vsus obserue and note some of the profits, and vses as may bee gathered from this prouerbe so cleared and expounded: The interpretation of the word and the answering of som doubts arising from them.As a Iewell of gold in a swines snout, that is to say, as any outward ornament of gold, pearle, pretious stone, or any other costly, rich and curious thing, bestowed vponupon a swine, or hung vponupon p. 13the snout of a hogge is most absurd, ridiculous, and vnseemely, and doth no way become him, or hinder him from wallowing in the mire (for hee will wallow neuer the lesse, yea perhaps the more to rub it of) but is rather spoiled, lost, and quite cast away vponupon him: Euen so are beautie, wit, strength, birth, portion, good education, and the like, bestowed vponupon prophane men (in true iudgement) absurd, ridiculous, and vnseemely, and doe no way become them, or hinder thē from tumbling in worldlinesse, and voluptuousnesse, and wallowing in the mire, & puddle of their sins. (for they will wallow neuer the lesse, yea much the more as shall be shewed anon by occasion of these things) but are rather quite spoyled, vtterly lost, and cleane cast away vponupon them. A woman that lacketh discretion.] That is, refractary, auerse and opposite, to the sound aduice, p. 14and wholesome counsell of her reuerend parents, religious friends, or louing husband: One (as may be gathered by the proper signification of the Hebrew word) that doth not relish, or sauour such things, but rather esteeme them as things vnsauorie, and loathsome to her taste. For as hee that is sicke of a feuer, or commeth lately from some great feast, cannot taste his drinke though it bee neuer so good, nor rellish his meate, though it be neuer so daintie. (for as it is said in another Prouerbe: Pro. 27.7.Prov 27:7Hee that is full despiseth an honie combe) euen so, shee being sicke of selfe-louelove, and full of pride and selfe-liking, cannot brooke, or abide any godly counsell, and wholesome admonition, how milde, and louing soeuer it be; much like an impatient, and disordered patient, who being dangerously sicke and diseased in his body, maketh his sicknesse much more desperate, by reiecting the counsell, and p. 15aduice of the discreet, 1. Question why beauty is put for all outward blessings. Gen. 12.15.Gen 12:15and learned Phisition.

Here if any shall say, why is beauty (being one of the least) put for all other outward blessings? I answere; first, because it is generally more admired, marked, and spoken of by the greatest part of men and women in the world (at least in their yong, and youthfull daies) then any other outward ornament. Secondly, it is not a thing concealed, as strength, which is not knowne till it bee tried, or as learning, which lieth hid in the brest till it bee shewed; or as riches, which lieth hid in the chest till it come to light; but is obuious, and open, Gen. 39.7.Gen 39:7to the view and eyes of all, which maketh all (especially the vnchast, and vndiscreet) to gaze at it, and talke of it, and them that hauehave it to take the more pride and delight in it.2. Question why this prouerbe is vsed of the woman.

Againe, if it bee demanded, why this prouerbe is vsed of the woman rather then of the man, seeing pride p. 16is as deepely rooted in the man as in the woman, and seeing the holy Ghost (for the most part) both in this book, and throughout the scriptures doth put the man for both sexes, woman and man? I answere, first, because (in common account) beautie, and fairenesse of face is more admired, marked, and talked of, being bestowed vponupon a woman, then when it is bestowed vponupon a man, who is rather admired for his strength, wisdome, 1. Sam. 17.42.1 Sam 17:42and courage, then for his beautie, and faire complexion. Secondly, because although both sexes (by reason of that corruption which is common to them both) be louers of themselues, and of these outward gifts, more then of God the fountaine and giuer of them; yet of the two (as both Scripture and experience teach) the woman is more fraile and weake that way, 2. Pet. 3.7.2 Pet 3:7and readier to take pride in her beautie and fairenesse then the man; whose credit p. 17and commendation (as hath bin said) standeth rather in the strength of his bodie, Iudg. 8.20.21.Judg 8:20Judg 8:21and courage of his minde, then in the beautie and fairenesse of his face.

If it be demanded, 3. Question. whether beautie be in it selfe a blessing or no?whether beautie in it selfe be not a blessing, and to be reckoned among the benefits and gifts which God bestoweth vponupon men? I answere, yes, it is an outward & bodily blessing, as health, strength, riches, and other things of that kind are, though farre inferiour to them, being neither so necessarie for the comfort of mans life, nor so auailable to the performance of the duties of Christianitie, and of our seuerall callings: yet a blessing and an ornament, which God bestoweth, both vponupon men and women, for good and holy purposes. The diuine beautie of Moses, was a speciall motiue, Exod. 2.2. Act. 7.20.Exod 2:2Acts 7:20to cause his mother so carefully to conceale, and hide him as long as shee could (euen three moneths together) p. 18and afterwards to moue Thermutis (as Iosephus calleth her) Pharaohs daughter, the rather to pity him and prouide for him, and (by the ouerruling of Gods most wise and gratious prouidence) to put him againe into the bosome of his owne mother to giuegive him sucke. So likewise (among women) the beauty of Ester was a speciall meanes to prefer her to be wife to Assuerus, Ester 2.7.8. &c.that great and mighty Monarch of Persia, and consequently a gratious instrument of that great deliuerance and preseruation of the whole Church, from the bloody designes of wicked Hamon, together with the ruine of him, and his whole familie, and of all that cursed nation, who were prepared to make a massacre of the people of God. Gen. 39.6.7.20. Psal. 105.18. 2. Sam. 13.1.2.3.4. &cGen 39:6Gen 39:7Gen 39:20Ps 105:182 Sam 13:12 Sam 13:22 Sam 13:32 Sam 13:4And though Iosephs faire face were an occasion of his commitment to that foule prison, in which (as it is said) the iron entred into his soule; and Tamars beautie were an occasion p. 19first of filthie incest, and after of cruell bloodshed and murther: yet that is no dispraise to this ornament of beautie, which God in his wisedome, and of his bountie bestowed vponupon them. For although the best outward gifts, and blessings of God bee by the sonnes and daughters of Belial abused (as the high and holy priesthod was by Elyes sonnes) yet they are notwithstanding to bee accounted good in their owne nature, 1. Sam. 2.12.22.1 Sam 2:121 Sam 2:22as comming from God, and giuen of him for very good and holy purposes, as in the examples before aleaged, and in diuers others may euidently appeare. For by the former, that is, by the beautie of Ioseph, which was accidentally an occasion of his commitment, and consequently of his preferment (for if he had not bin prisoner in that place, Pharaohs butler could not hauehave had knowledge of his gift, and commended him to the King.) God made way for the manifestation p. 20of his mercy, and goodnesse; in preseruing of Iacobs family, and posterity, that is to say, of the the whole, and onelyonly visible Church of God, at that time remaining in the world; and by the other, (that is by the beautie of Tamar, which was the occasion of Ammons incest, and after of his being murthered by his brother Absolon) God made way for the manifestation of his truth, and iustice, in that he punished the adulterie, and murther committed by Dauid, as he had threatned by the Prophet Nathan; 2. Sam. 12.11.12. &c.2 Sam 12:112 Sam 12:12If any say that by the same reason sinne it selfe, may be counted a blessing of God, seeing he turneth it to the good of his chosen: 1. Cor. 4.6 Psal. 76.101 Cor 4:6Ps 76:10I answere the cause is nothing like, For although hee who in the beginning commanded light to shine out of darkenesse; both can, and will turne the rage of man to his praise (as hee did the rage of Zenacharib) and cause all things to worke together p. 212. King. 19.28.2 Kgs 19:28for the best to them that louelove him: yet it is to bee considered, Rom. 8.28.Rom 8:28Gal. 5.19. Iohn. 8.41.44.Gal 5:19John 8:41John 8:44that sinne is a fruit of the flesh and worke of the diuell; but beautie is the creature, and workmanship of God: Exod. 4.11 1. Ioh. 3.4. Numb. 22.30.Exod 4:111 John 3:4Num 22:30sin is a spirituall defection, and swaruing from his law; which hee willingly permitteth (as he did in Balaam) because (such is the infinitenesse of his wisedome, power, Gen. 7.31. Prou. 16.4Gen 7:31Prov 16:4and goodnesse) that hee can turne it to the glory of his name, and good of his Saints: Beautie is a bodily perfection, which hee powerfully worketh (as hee doth all other ornaments of the body, and mind of man) for the verie same gratious and holy ends. The skilfull Physition maketh a wholesome medicine of the vipers flesh: shall we therefore compare the venimous viper with the sweet violet; or any other fragrant flower, and wholsome hearbe of the earth? or with any cleane creature which God hath made both for meate, and medicine? p. 22The only wise and most good God, caused the violent passion, and vnchast affection of Potiphars wife, to turne to the good of his Church, and children: shall wee therefore compare her brutish lust with Iosephs beautie? or her foule heart (set on fire of hell) with his faire face giuen him (as it is said of Moses) from heauen? Iam. 3.6. Act. 7.20Jas 3:6Acts 7:20Shall we compare the diuellish enuie of the Patriarchs; Gen. 37.6.10. & 18.19.20. &c. &. 45.5.6. & 50.20.Gen 37:6Gen 37:10Gen 18:19Gen 18:20with the doue-like simplicitie, and innocency of Ioseph, because God turned the one to good, as well as the other?

But I proceed to the next. 4.Question how that may bee counted vncomely and cast away which God giueth?It may further bee demanded, how that which is good in it selfe, and giuen by the holy hand of God, onelyonly wise, and good, can bee counted vncomely to them that hauehave it, and as it were cast away vponupon them? I answere, it cannot bee said to bee vncomely, either in respect of the thing it selfe, which is Gods workmanship, or ill bestowed, in respect of God the p. 23giuer of it, who hath (as hath been shewed) his owne gratious end and purpose therein, whether it bee for mercy, or iudgement, comfort or correction; Deut. 32.6Deut 32:6but onelyonly in respect of such prophane, vnthankfull and foolish persons as receiue them, who do not vse it (as they ought) to the glory of God, and good of his Church, but rather abuse it to the dishonour of God that gaue it, and to the hurt both of themselues, and other men, matching it with such ill properties and qualities, as make it lesse gracefull in the eies of the beholders therof. Luk. 15.12.13.20.Luke 15:12Luke 15:13Luke 15:20The portion which the father of the prodigall child gaue vntounto him, was doubtles a liberall portion, and the mony hee put into his purse was good money, and yet because hee spent it riotously vponupon bawdes, and harlots, it may bee said to bee ill bestowed, and after a sort cast away vponupon him. The like may be said of those portions of outward things which p. 24God the father of heauen be stoweth vponupon such carelesse, and gracelesse children. There remaineth yet an other question, which is, whether no reuerence at all be to be giuen men, in respect of such outward gifts and ornaments? but of this point wee shall hauehave occasion to speake afterwards; and therefore I forbeare to speake of it in this place.

So much then touching the sum, and meaning of this prouerbe, and of the doubts arising from thence. 4. Profits and vses of holy Scripture. 2. Tim. 3.16.17.2 Tim 3:162 Tim 3:17Now let vsus obserue some of the profits and vses arising hereof. The whole Scripture (saith Paul) is giuen by inspiration of God, and is profitable to teach to connince, to correct, and to instruct in righteousnesse, that the man of God may be absolute, being made persect to all good workes: That is, that (chiefly) the Minister of whom most is required, may bee throughly furnished (both for life and doctrine) to all the works of his ministrie. Out of which words p. 25we may obserue foure profits & vses of the holy Scripture, that is to say, doctrine, confutation, correction and instruction: wherof the two former serue to enlighten the mind, & to informe, & rectifie the iudgement and vnderstanding in the sound knowledge of the truth; and the two latter to reforme, direct and quicken the will and affections to the true faith, feare, louelove, & holy obedience of the same. For there are vsually in all assemblies foure sorts of hearers, wherof some are ignorant not knowing the truth, and had need to be taught with words of wholesome doctrine: Tit. 1.7.Titus 1:7others are enwrapped, and entangled in some errour, these must be confuted, and conuinced by the word of truth. Againe, some though they know the truth in a good measure, and be not entangled with any dangerous errour contrarie to the wholsome doctrine they hauehave receiued; yet they are led captiue, and giuegive p. 26themselues ouer to the seruice of some sinne, one or other, (yea commonly more then one) these must be corrected and reproued: Others though they both know the truth, and bee free from any dangerous errour, neither bee inthralled to any scandalous vice, or raigning sin; yet they are dull, and defectiue, heauie and forgetfull, weake hearted, and slowhanded, in the performing of good and holy duties; these must be instructed, exhorted, admonished, encouraged and comforted, to the further strengthening of their faith, and quickening of their obedience. And in very deed, there is no congregation vponupon earth, but there are som (more or lesse) of all these sorts: Nay (which is more) there is not any one man in the world so learned, but hee may be, 1. Cor. 13.91 Cor 13:9yea, and is ignorant of some thing; nor so sound, and orthodox but hee may erre in some points of diuinitie; nor so holy but hee is tainted p. 27(though not in the like degree and measure that others are) with many sinnes: nor so forward-zealous and couragious, but in diuers things (especially at some time) he doth stand in need of comfort, quickening, and encouragement.

To come therefore to lay forth some of the vses and profits of this present prouerbe. The vses and profits of this prouerbe.The first and principall is for doctrine, and information of our iudgements. Vse 1 Doct. For here wee are taught (as hath been shewed before and can neuer be spoken sufficiently) that all worldly blessings, All outward and common gifts lost where grace is lacking.and common gifts, both of nature, art, industrie, and outward things, are vncomely, ill bestowed, and euen cast away, and lost vponupon that man, or woman whosoeuer, that is not truely religious, in whose heart the vnfaigned faith, and feare of God is not soundly planted, and in whose life the louelove of God, his word, and seruants doth not (at least in some competent measure p. 28and degree) shine forth and shew it selfe. The truth of this doctrine is cleere, and euident by the text it selfe, and by other texts of Scripture, and namely, by other prouerbs tending to the same purpose. For that which he saith here of beauty, he saith in another place of honor, As the snow in summer, Pro. 26.7.Prov 26:7& raine in haruest are vnseasonable: So is honour vnseemely for a foole: that is, for a profane person, man or woman that wanteth godly wisedom, and discretion: And in another place of riches and ability. Wherefore is there a price in the hand of a foole, Pro. 17.16.Prov 17:16to get wisedome, seeing hee hath not a heart? as though he should say, it is to no purpose in the world, no abundance will doe him good, all outward helpes and meanes are cast away vponupon him. And in another place it is said of beautie it selfe; Fanour is deceitfull (or fickle) and beauty is vaine (or vanity) but a woman fearing the Lord, Pro. 31.30.Prov 31:30she shal be praised. As if he should p. 29say, a faire face (or person) without the feare of God is nothing worth, yea it is a dangerous allurement to vanitie and finne.

But because this holy truth is so hardly beaten into mens heads, or at least effectually grauen and written in their hearts. Reason. 1 I will further strengthen it by other testimonies of holy Scripture, All things without the feare of God are vaine and hurtfull; therefore beautie.and reasons grounded thereupon. And first of all let vsus consider what the wise man teacheth vsus in that excellent book of his which is called the Preacher; that is to say, that all things in the world are vain where the feare of God is wanting, which is in effect the summe, and substance of that heauenly treatise: namely, that learning, pleasure, riches, Eccl. 1.1.2.3. &c.Eccl 1:1Eccl 1:2Eccl 1:3honour and the like, without the true and vnfaigned feare of God, are nothing els but most vaine vanity and vexation of mind, as may appeare by comparing the former part of the booke comprehended in the eleuen first p. 30chapters, and the most part of the twelfth; with the conclusion and shutting vp of the whole contained in the end of the twelfth chapter.

For hauing shewed the vanitie, and vexation that is in studie and learning, in pleasures and delights, in riches and preferment, in youth and old age, he maketh his conclusion by way of preuention, or meeting with that which might bee obiected to him, or demanded of him, which in effect is thus much: If this be so that all these things (that is to say, studie, learning, pleasure, riches, honour, youth and age) be full of vanitie, and vexation of spirit, what shall men do? what course shal they take? or wherin shall they looke to finde any true comfort and contentment of mind? To this the wise man maketh answere; Heare the end of all (or the conclusion of the whole matter, or as others translate it to the same effect, this is the summe and short of the matter, when p. 31wee hauehave heard and spoken all that can be said) Feare God, Psal. 1.2. & 119.2. Heb. 13.18Ps 1:2Ps 119:2Heb 13:18and keepe his commandements. (that is to say, let it bee thy continuall request to God, make it thy daily studie, labour and endeauour to the vttermost of thy power to abstaine from euill, and do good, to exercise thy selfe in duties of religion, & mercy, or in the works and labours of thy lawfull and honest calling.) For this is the whole dutie of man, or (as Trem. Cap. 12.2.13.and Iunius translate it) This is the whole, or all of a man: That is to say, this is the maine (and in a manner) the onelyonly thing wherin the whole man ought wholly, and throughly to occupie, and exercise himselfe all the daies of his life, and whereun to hee ought to referre all his studies, labours, delights, riches and honours, with whatsoeuer hee possesseth, doth, or endureth in the daies of his vanitie. For (as hee signifieth in the very last words of that booke) none of these things will p. 32hould water, beare waight, or stand vsus in any stead, but rather be heauie witnesses against vsus, in the dreadfull day of reckoning (which draweth so fast on) sauing onelyonly the holy feare of God, and the vnseparable companions therof which are principally a true and liuely faith (being as the root and fountaine of all religious worship both inward and outward) with an answerable care and endeanour, Act. 24.16.Acts 24:16to hauehave a cleere conscience both towards God, and towards men, alwaies, and in all things, as the fruit, and streame proceeding from thence. This the wise man insinuateth when he saith, Vers. 14.God will bring eueryevery worke into iudgement, with eueryevery secret thing, whether it be good or euill.

Now if all outward things, and common gifts (where the feare of God is wanting) bee vaine, and hurtfull, then beautie and the like must needs come vnderunder that account; and if all men and women in the world p. 33(euen Kings and Queenes) who want this heauenly wisedome, and discretion, bee vaine and miserable, how can the faire and beautiful who are destitute of it be exempted?

Againe, Reason. 2 No outward thing separated from piety, is comely, therefore beautie is not.if outward things make any person comely and amiable (to their comfort) they must make them so, either in the eies of God himselfe, or in the eyes of the children of God, but they doe it not in the eyes of either of these: for touching God himselfe, wee know that such things doe not grace men and women in his eyes; who abhorreth all prophane and vngodly persons, with their very best actions, and exercises, Pro. 15.8.Prov 15:8in so much that (as Salomon saith) The sacrifice of the wicked is an abomination to the Lord. If the Lord abhor the holy duties which himselfe requireth, being performed by such, how can he delight in such outward ornaments, as make vsus no way (as the Gospell saith of meate) more or lesse p. 34acceptable to him? Iob 10.4.Job 10:4Hath God carnall eyes, or doth hee see as a man seeth? No: hee telleth his seruant Samuel, 1. Sam. 16.7. 2. Pet. 3.4.1 Sam 16:72 Pet 3:4That man looketh on the outward appearance, but the Lord looketh on the heart: and Peter (by the spirit of God) telleth Christian wiues, that God esteemeth most of the inward beautie of the mind. It was not (as hee sheweth in the words following) the outward beautie of Sarah, Rachel, Rebecea, and Abigail, that made the Lord in louelove with them, and the spirit of God to record their praises, but the piety, modesty, chastity, wisedome, huswifery, and other spirituall graces, which hee had bestowed vponupon them. Psa. 145.10Ps 145:10Therefore let none be so foolish as to thinke that God delighteth any whit the more in them, for those outward ornaments which he hath bestowed vponupon them. Now concerning the children of God, they desire to bee like their heauenly father, Matth. 5.28.Matt 5:28and to bee (in their measure and degree) p. 35perfect, as he is perfect, and doe louelove those whom hee loueth, Psal. 97.10 & 139.21.22.Ps 97:10Ps 139:21Ps 139:22and hate those whom he hateth, O ye that louelove the Lord (saith the Prophet) hate euill; Pro. 6.16.27.Prov 6:16Prov 6:27hate both sinne and (in respect of their sinne) sinners. For as the Lord doth abhorre the proud in hart (notwithstanding his faire face) so do such as be the Lords. Psal. 15.4.Ps 15:4In whose eyes (as the Prophet saith) a vild person is despised. Dauid was a man, 2. Sam. 11.2.3.2 Sam 11:22 Sam 11:3and sometimes (as a naturall man) was caught with this bait of beauty: but being a man according to Gods owne minde, Psal. 119.9Ps 119:9and directing his actions and affections by the word and spirit of God, he was farre more enamoured with the pietie & wisdome of Abigail, appearing in her speech, 1. Sam. 25.32.33.1 Sam 25:321 Sam 25:33then with the beauty and comelines of her person. Seeing then that beautie without pietie commendeth vsus not, either to the Lord, or to his Saints, in whose eyes are they faire and comely that feare not God. For p. 36if the Lord doe loath them, and the godly, wise, and religious abhorre them, none but such prophane ones as themselues bee, doe admire, and dote vponupon them; not for any grace that is in their hearts, or for any vertue that shineth in their liues, but only for the iewell of gold, that hangeth on their snout.

Besides, Reason. 3 the truth of this point may appeare, Profane persons defile, and (as it were) bemire such things, therefore they become them not. Tit. 1.15.Titus 1:15because such persons as lack this discretion that Salomon speaketh of, doe most notably abuse all the good gifts of God, to the dishonour of God, and to the hurt and ruine both of themselues and others. For as to the pure al things are pure, so to them that are defiled and vnbeleeuing, is nothing pure, but euen their mind and conscience is defiled. Pro. 26.9.Prov 26:9Salomon saith, As a thorn comming into the hands of a drunkard, so is a parable in the mouth of a foole: That is to say, hee maketh no better vse of good words; then a drunken man doth of a bush of p. 37thornes; wherewith (the wine being in and the witout) hee hurteth himselfe, and other men. Luk. 4.23.Luke 4:23Thus they of Nazareth abused the Prouerbe (Physition heale thy selfe) to the reproach and dishonor of our Sauiour Christ. If the poyson of prophanenesse bee so strong that it corrupteth such diuine & holy sentences; how can such meere humane & common gifts be free from the infection thereof? Our English prouerb tendeth to the same purpose, which saith, that learning in the breast of a bad man, is as a sword in the hand of a madde man. And experience sheweth that no outward gift is more commonly abused by men and women, to wantonnesse and vncleanenesse (as it were to wallowing in the mire) then this gift of beautie is. 1. Sam. 27.8.9.10. &c1 Sam 27:81 Sam 27:91 Sam 27:10The like may bee said of strength which makes a prophane man more prone to challenge, and fight with others; and of birth, riches, authoritie and the like, which p. 38make men more proud, 1. Sam. 25.10. 2. Sam. 13.4. 1. King. 21.7. 2. Sam. 11.4. Mark. 6.17 Est. 3.5.6. Matth. 2.8.16.1 Sam 25:102 Sam 13:41 Kgs 21:72 Sam 11:4Mark 6:17Esth 3:5Esth 3:6Matt 2:8Matt 2:16insolent, and vitious, more bould to sinne, sweare, and oppresse, to play the Lion in crueltie, the Foxe in subtiltie, and the Swine in vncleanenesse; as both the daily experience of the world, and manifold examples of the word doe plainely proue. How then can these things be comely to such as doe thus abuse them? Yea rather how are they not (in respect of men) vtterly lost; and (as it were) quite cast away vponupon them?

Moreouer, Reason. 4 as such vndiscreet and prophane persons, Outward things where grace wanteth, brings grieuous iudgements; therefore not to be gloried in.do (through their follie) abuse such outward gifts as occasions and instruments of sinning against God and their brethren; So doth God in his iust and righteous iudgement (the rather in respect of their great ingratitude) vse them as meanes and instruments of their plagues and punishments. There is (saith Salomon) an euill sicknesse that I hauehave seene vnderunder the sun, Eccl. 5.12.Eccl 5:12to wit, riches are p. 39reserued to the owners thereof for their hurt. This is euident in Nabal, 1. Sam. 25.7.10.14.15.37.38.1 Sam 25:71 Sam 25:101 Sam 25:141 Sam 25:151 Sam 25:371 Sam 25:38whose riches being not rightly vsed, to the reliefe and succour of religious and worthy men (who had deserued wel, both of himselfe and the whole state wherein they liued) turned to his great hurt and losse; not of his reputation onelyonly, but also of his life. For although Dauid by the gratious prouidence of Almightie God, and by the wisedome, and industrie of vertuous Abigail, were stayed from executing that reuenge which in his heart hee had resolued vponupon, and with his mouth sworne to take: Yet the conscience of his sinne, and the horror of the danger which (by Abigails narration) he perceiues hee had brought vponupon himselfe, and his whole familie, by his most insolent, vnkind and niggardly answere to Dauids messengers, did so pierce his heart that (the Lord likewise putting to his hand) he died within ten daies after p. 40Loe thus we see Riches reserued to the owners therof for their hurt. Luk. 12.16 17.18.19.20.Luke 12:16What better effect had his large reuenewes of whom Christ speaketh in the Gospell? Did they not first distract his mind with a thousand cares; then made him to resolue vponupon great businesses, and chargeable buildings, pulling downe, and setting vp again; and all to the end hee might liue a voluptuous and swinish life vponupon earth for a season, neuer thinking seriously of the great vncertainty and exceeding shortnesse of this present life, nor of the perpetuity of the pain and torments, prepared for such Epicures afterwards. That which he had but in purpose, another (of whom Christ speaketh a little after) put in practise, Luk. 16.19 20.21.Luke 16:19and receiued his reward accordingly: for hee was cloathed in purple, and fine linnen, and fared well and deliciously eueryevery day; and when he died he was (sumptuously, as may bee gathered by the opposition p. 41betweene him and Lazarus) buried. But what followed afterward appeareth by the confession of his owne mouth. Vers. 23.24.For being in hell in torments he lift vp his eyes, and seeth Abraham a farre of and Lazarus in his bosome: and hee cried and said, father Abraham hauehave merciemercy on mee, and send Lazarus, that hee may dip the tip of his finger in water and coole my tongue, for I am tormented in this flame. What heauier iudgements can be deuised then these, which by the abuse of such outward benefits men do bring vponupon themselues, which are, in this world to liue the life of bruit beasts for a short time and after to be tormented in hell, for euer.

That which is said of riches, may be said of authoritie and promotion, which being separated from pietie and vertue, Psal. 73.18.Ps 73:18is nothing else but a slippery place, and (as it were) a hill of yce, from which they are cast downe headlong into ruine. The promotion p. 42and dignitie of such men, 2. Chron. 25.12.2 Chr 25:12may be fitly compared to the top of that rocke to which the children of Israel did carrie the Edomites, whom they had ouercome in battell, to y^e end to cast them down headlong and burst them in pieces. Such was the promotion of Pharaoh King of Egypt, whom God raised vp to that great height of earthly dignitie, that hee might drowne him and his whole armie in the bottome of the sea, and make him an example to all that abuse their honour and dignitie, to the end of the world. Exod. 9.16 & 14.27.28.Exod 9:16Exod 14:27Exod 14:28And in very deed (saith the Lord) for this cause I hauehave raised thee vp, (and made thee stand so hie) for to shew in thee my power, and that my name may bee declared throughout all the earth. Ester 3.1. & 7.10.Such was the promotion of Haman, whom God preferred, to make a feareful example of his heauie displeasure, and dreadfull iudgement, against all the malicious enemies of his Church, and chosen p. 43children. Hence it is that the holy Prophet, after that he had gone into Gods Sanctuarie, and (by prayer consulting with his word and spirit) vnderstood the end of these men, saith of them, Psal. 73.17 18.19.Ps 73:17Surely thou hast set them in slipperie places, and cast them downe into desolation: then presently hee breaketh out into admiration of the wisedome, and iustice of God, saying, How suddenly are they destroyed, perished, and horribly consumed? As a dreame when one awaketh: Psal. 39.6.Ps 39:6O Lord when thou awakest (by shewing thy iudgements) thou then wilt make their image (that is, them and all their pompe which is nothing but an imaginarie shadow) to bee despised in the eyes of all that are truely wise, Psal. 69.23.Ps 69:23Dauid saith of such men, that their very table is a snare vntounto them. Haman gloried greatly that Ester the Queene did let no man come in with the King to the banquet she had prepared, but himselfe: but this table was a snare p. 44vntounto him, Est. 7.3.4.5.6. &c.Esth 7:3Esth 7:4Esth 7:5Esth 7:6and this banquet a baite laid for him, and this great preferment whereof he boasted, a meanes to bring him to the gallowes.

What preheminence is it to the thiefe that hee standeth aboue the rest of the people vponupon the cart or ladder, seeing the hangman is aboue him, readie to doe execution at the becke of the Magistrate? And what preheminence is it to a profane man, that he is in an higher place then many of the Saints of God, seeing Satan, Ephes. 2.1. & 6.12. Luk. 16.22Eph 2:1Eph 6:12Luke 16:22prince of the aire, is higher then hee, and readie to cast him downe, yea to carrie his soule into hell at Gods commandement.

The same thing may bee said of beautie, which being bestowed vponupon vaine and foolish persons, proueth an occasion of much vncleanenesse, and of many heauie iudgements following thereupon: for the word of God must needs bee true which saith, that whoremongers and p. 45adulterers God will iudge. Heb. 13.4.Heb 13:4The daughters of men were verie faire to looke vponupon, Gen. 6.12.Gen 6:12but beeing destitute of the feare of God, 2. Pet. 3.342 Pet 3:34& wanting that inward beautie; whereof the Apostle speaketh, they were snares to the sonnes of God, and became occasions and instruments of the destruction and drowning of the whole world.

Cosby, as shee exceeded many of her fellowes in birth, Numb. 25.6.7. &c.Num 25:6Num 25:7and (perhaps) in beautie, so she went beyond them all in vncleanenesse and impudency, not shaming to sinne openly (as it were) in the sight of the sunne, by meanes whereof shee became an instrument and occasion, not onelyonly of her owne violent and bloody death, and his who was coupled with her in the act of vncleanenesse; but also of the deaths of many thousands, Mark. 6.19.22.Mark 6:19Mark 6:22both of the Israelites, and Midianites besides. Herodias and her daughter Salome, being faire without grace, pleasant without pietie, and louely without p. 46religion, drew Herod to commit that most hainous and bloody sinne of imprisoning and beheading Iohn the Baptist, that most zealous and faithfull seruant of Iesus Christ: A sinne, which iudgement commonly followeth at the heeles, Act. 12.2.22.Acts 12:2Acts 12:22as wee reade of the other Herode; and this man scaped not long vnpunished.

The same thing might be shewed of the gifts of the minde, which being bestowed vponupon persons vnsanctified, and by them abused, are made likewise instruments, and occasions of many grosse sinnes, and grieuous iudgements following vponupon the same. 2. Sam. 13.3.4.5. &c.2 Sam 13:32 Sam 13:42 Sam 13:5Ionadab Dauids nephew, hauing more sharpenesse of wit, then godly wisedome, was an instrument of great sinne against God, and of great affliction and heauines to Dauid by drawing his eldest sonne to commit incestuous fornication with his owne sister, which caused him afterward to bee murthered by his p. 47brother Absolom, Ver. 28.29.and that at such a time, and in such a manner as (in mans reason) there was no opportunitie to repent and call vponupon God. 2. Sam. 16.21.2 Sam 16:21Ahitophel, by his great wit, and politick councell animated Absolom to rebell against his owne most louing and godly father; 2. Sam. 15.31.32.33.34.35.36. & 17.23.2 Sam 15:312 Sam 15:322 Sam 15:332 Sam 15:342 Sam 15:352 Sam 15:362 Sam 17:23but this wittie counsellor (by the iust iudgment of God, and by the faithfull and feruent prayers of Dauid (omitting also no princely policie that was fit in such a case) plotted a halter to hang himselfe. Thus wee see what grieuous iudgements, outward and common gifts both of body and minde doe bring vponupon men and women, that are voide of godly wisedome and discretion.

Furthermore, Reason. 5 Piety makes all things comely; therefore impietie makes them vnseemely.y^e truth of this point may appeare by the contrarie. For as all things becommeth children of God, who are borne againe, not of blood, nor of the will of the flesh, nor of the will of man, but of God: so all things p. 48are vncomely to the wicked, Ioh. 1.13. Iob 21.14.John 1:13Job 21:14and prophane, who say to God, depart from vsus, wee desire not the knowledge of thy waies: and as the one sort doth vse all things to the glory of God, & good of themselues and their brethren; so the other doe abuse and turne the good things they hauehave receiued to a contrary end. Iudg. 15.8.15.16. & 16.30.Judg 15:8Judg 15:15Judg 15:16Judg 16:30Faithfull Sampson by his great strength did often saue himselfe, and the people of God committed to his charge: whereas profane Goliah, 1. Sam. 17 43.44.1 Sam 17:431 Sam 17:44abusing his strength and stature, was the ouertbrow both of himselfe, and the whole armie whereof he was the champion.

The beautie of Abigail being ioyned with piety, 2. Sam. 25.24.25.modestie, godly wisedome, and other inward graces, appearing in her speech and carriage, both toward holy Dauid, and toward her vnholy husband became her well, and was not onelyonly an ornament to her person, but also a meanes to bring her godly purpose to passe. p. 49For herein the saying is true, that vertue (which comprehendeth valor, Gratior est pulchro veniens è corpore virtus.and all other graces of the mind) is more gratious when it commeth from a faire and beautifull body: as it did from Ioseph, Moses, Dauid, Sarah, Rebecca, Rahel and diuers other, who were faire both without and within, who had beautifull faces, and religious hearts. How well did riches, and honour become King Salomon, Pro. 1.7.Prov 1:7while his wisedome (the chiefe point whereof was the feare of God.) remained with him. 1. King. 4.34.1 Kgs 4:34This made all nations and people both farre and neere to admire and honour him. This drew the Queene of the South to take a long iourney to see and heare him, 1. King. 10.6.7.8.9.1 Kgs 10:61 Kgs 10:71 Kgs 10:81 Kgs 10:9and after to extoll and commend him, saying: Thou hast more wisedome and prosperitie, then I hauehave heard by report, happie are thy men, happie are these thy seruants which stand euer before thee, and heare thy wisedome: Blessed be the Lord thy God p. 50which loued thee, &c.

Wisedome (saith the same wise King) causeth the face of a man (how base and meane soeuer he be) to shine; Eccl. 8.1.Eccl 8:1meaning by wisedome in that place, (as in many other) that true wisedome which consisteth in the true, and vnfained feare of God. For (as Iob witnesseth) The feare of the Lord is wisedome, Iob 28.28.Job 28:28and to depart from euill is vnderstanding. As if hee should say, Godlinesse maketh both men and women faire, beautifull, and well fauored; of what colour, complexion, fauour and feature of face soeuer they be: and contrariwise, folly, profanenesse, and the like vices; and namely (as hee speaketh here) this indiscretion, and distasting of good things, maketh the fairest complexion, and best fauoured face in the world, foule, and deformed, blacke as a sacke, and loathosme as a leaper. And in this case, it is a point worthie our obseruation, that those p. 51things, which of themselues are markes and tokens of the decay of nature, and consequently an occasion of contempt with naturall men (of which sort the most part bee) are an ornament and crowne of glory, to them that feare God. Pro. 16.31Prov 16:31The hoarie head saith Salomon (meaning by the hoarines or whitenes of the head old age, putting that one badge and mark of old age for all the rest) is a crowne of glory when it is found in the way of righteousnesse: whereas a naughtie heart, with an euill life (the vnseparable fruit and companion thereof) doth make the yellowest haire, the ruddiest colour, and fairest face (with all other common gifts of the body, mind, and outward things) most vgly and vncomely in the eyes of God and of his Angels, and of all good men; Psal. 15.4.Ps 15:4in whose eyes such vile persons are odious and abominable, but they that feare the Lord are amiable, and honourable.

p. 52To these I might adde another very forcible argument, Reason. 6 Beautie without piety causeth a breach of all Gods commandements.taken likewise from the effect of outward gifts bestowed vponupon a gracelesse and vndiscreet person, which is, that beautie and the like naturall and outward endowments bestowed vponupon profane and vndiscreet persons are a strong occasion to make them transgresse and breake the whole Law of Almightie God. But this hath been touched before, and hereafter wee shall hauehave occasion to speake of it againe. Reason. 7 As iewels of gold becommed not a swine, no more doe good gifts become sinners.Wherefore (to touch in a word one other reason) let vsus weigh the words of Salomon in this place, and wee shall not neede to goe farre to seeke out arguments to confirme the truth of this doctrine, seeing Salemon himselfe hath fitly and effectually set it forth by a similitude, or comparison, comparing particularly beautie, and by Synecdoche (where by one thing is put for many, and sometime for all things of that kind) p. 53with a iewell of gold hung vponupon the snout, or nose of a swine. For as a swine is not a whit the more admired, or commended of any reasonable man in respect of such an ornament, but rather the more derided and scorned, and the iewell counted mard, and cast away vponupon him; so it is in this case. A horse is a farre more seemely creature then a hogge, and better doe his bridle, saddle, trappings, and other ornaments become his head and backe, then a iewell of gold doth a swines snout: yet what man, how poore and miserable soeuer (being in his right mind) doth so admire a horse in respect of his sumptuous saddle, curious trappings, and costly bridle, with bosses of gold, that hee doth wish in his heart that himselfe were such a horse? Why then should any admire a profane person, by reason of his beautie, birth, riches, honour, and the like outward and common gifts. Seeing p. 54the condition of such a man (continuing in his profanenesse) is farre more cursed and miserable then the condition of either of these. For when the horse, or hogge dieth, his paine and miserie dieth with him: but when the Epicure, or prophane person dieth, his pleasure and delight is at an end, and his plagues and torments beginne to seaze vponupon him, and so to continue without end, ease or remedie for euer.

Thus we see the manifest truth of the doctrine, Luk. 16.25.26.Luke 16:25Luke 16:26being the first and principall vse of this verse, and the very ground and foundation of the rest. If any say, I hauehave vsed more proofes then need in so plaine a matter, I should be of their mind, if I did not see the spirit of God onelyonly wise, yea Iesus Christ the wisedome of his Father, vse as many arguments to confirme and strengthen the truth of as plaine a point as this. For who will not condemne carking care, and p. 55grant that it ought to bee laid aside? Mat. 6.24.25. to the end of the Chapter.Matt 6:24Matt 6:25and yet our Sauiour Christ vseth at the least sixe or seuen arguments to condemne it. Dare any of vsus denye that whoredome is a sinne against God, 1. Cor. 6.13 14. to the end of the Chapter.1 Cor 6:13and a breach of the seuenth commandement? Yet the Apostle vseth at least, fiue or sixe seuerall arguments to disswade vsus from it. Doth any of vsus doubt or make question that the bodies of the faithfull shall rise againe at the last day? Are we not as confident therein as Martha in her speech to Christ shewed her selfe to be? For Christ saying to her, Thy brother shal rise againe, Ioh. 11.23.24.John 11:23John 11:24I know saith she, he shall rise again in the resurrection at the last day. And yet the Apostle Paul vseth a number of arguments to confirme this plaine truth and to strengthen our faith therein. 2. Cor. 15. throughout.If any say hee did this in respect of certaine spirits of error that were then sprung vp in the Church, who denied (as our Atheists and Familists doe now) p. 56the resurrection of the body. I answer that euen for our sakes also were these things written, as the same Apostle testifieth elsewhere saying, Whatsoeuer things are writtē aforetime, Rom. 15.4.Rom 15:4are written for our learning: Euen so whatsoeuer things are written afterwards by the Apostles and Euangelists, are written not for the learning of the Romanes, and Corinthians alone, Eph. 3.18. 1. Cor. 15.58. Mat. 7.24.Eph 3:181 Cor 15:58Matt 7:24but (marke it well) for our learning also. For it is not enough to beleeue the doctrine of faith and obedience superficially, but we must be rooted and grounded, and remaine stedfast therein: as a house founded vponupon a rocke, otherwise wee shall be in danger to bee seduced by eueryevery subtle Papist, Atheist, Separatist or other spirit of error and impiety. We shall bee (as the same Apostle saith) As babes carried about with eueryevery blast and winde of doctrine, Ephe. 4.14.Eph 4:14by the deceipt of men, Luke 18.8.Luke 18:8and with craftines, whereby they lie in waite to deceiue. O beloued, faith is p. 57a rare gift, A rare and hard thing not onelyonly to beleeue in God, but also to beleeue Godand it is another manner of matter to beleeue God (or which is the same in effect) to beleeue the word of God, then most men doe imagine: and yet I speake not of that wonderfull, and excellent grace of God, Ioh. 3.16. et. 20.18. Rom. 8.1. 2. Cor. 15.58.John 3:16Rom 8:1I meane of that sauing and iustifying faith; which is nothing else, but a true and vnfained confidence, and resting vponupon Christ alone for remission of sinnes, and eternall life; but of that faith which is a holding fast of that sound and wholesom doctrine, which the word of God teacheth, both concerning the enlightning of our iudgements, and also concerning the reformation of our liues. Hence it is that so many lie open as a pray to eueryevery Atheisticall person, and Iesuitical Papist, that seaseth vponupon them, because they are so weakely, slenderly and superficially grounded in most plaine and familiar points. They imagine they hauehave all idolatry in great detestation, and p. 58yet are easily drawn to that vild Idolatry of the masse, and why? surely because they beleeue not the second commandement, Exo. 20.4.5.6.Exod 20:4Exod 20:5Exod 20:6wherein all idolatry (euen that of the papists) is so flatly forbidden, that for very shame they hauehave left it out of their catechismes. They thinke themselues to bee chast and honest (as wee say) of their bodies, and yet are easily corrupted and carried into all vncleannesse, Exo. 20.14Exod 20:14and why? Surely because they doe not firmely beleeue the seuenth commandement, wherein the Lord hath said. Thou shalt not commit adultery: And concerning this present prouerbe; were it possible that any professing Christianity, should either admire, or enuie such persons, as are voide of godlie wisedome, because they are faire, rich, noble, or the like, if they did beleeue this holy prouerbe in their hearts? Psal. 3.7. & 7.3. Prou. 24.1Ps 3:7Ps 7:3Prov 24:1or had well marked that which the holy Ghost setteth downe in many other places p. 59of Scripture besides?

I hauehave staied the more largely vponupon this point, because it is the first, and fundamentall vse of this holy Prouerbe, and besides, The conclusion of the first vse, with a passage to the second.because all men naturally are so besotted, and blinded with an ouer weening of the excellency of these outward things, that they admire, & magnifie themselues, and al such as hauehave them, how vain, profane, & vngodly soeuer they be. Hauing thus layd forth and confirmed the doctrine (as the cheefe and fundamentall point of this prouerbe) the way will be the more easie and open to the other three vses and profits; that are to be built, and grounded thereupon. For the iudgement being thorowly informed, and the minde, and vnderstanding being enlightned, with the sound knowledge of any holy trueth, the way is made plaine, either to confute such errors, and correct such vices as are contrary to it, or to instruct, comfort, p. 60quicken, exhort, and stirre vp to the practise of such duties as arise from it.

The second vse and profit then of this prouerbe is to conuince, Vse. 2 Is confutation.and confute. And heere (to omit other particulars) two sorts of people are conuinced of vanity, and follie. The first are, such as are sick of selfe-louelove, possessed with the spirit of pride, 1. Of such as are too much in louelove with themseluesenamoured of themselues, and worshipping (as I may say) the idoll of their owne beauty; witte, riches, or whatsoeuer it bee they most admire and dote vponupon in themselues. Eph. 5.5. Colos. 3.5.Eph 5:5Col 3:5For as couetousnes is branded with the odious name of idolatry, in respect of that confidence, and delight which the couetous man hath in his mony: So may pride be called idolatry and the proud person an idolater, in respect of that confidence and delight, which hee hath in his beauty, strength, witte, riches, or any other outward, and common endowment p. 61which God hath bestowed vppon him; more especially this is to bee found true of beawty (consisting cheefly in the fairenesse of the face, 1. Sam. 17.42.1 Sam 17:42and comelines of the countenance) which beeing one of the meanest gifts, that God bestoweth vppon men, doth neuer the lesse more puffe vp a number with pride, and selfe-liking then any of the rest. These may bee compared to Narcissus a beawtifull and proper man, who (as Poets faine) beholding himselfe in a cleere fountaine, fell soe far enamored of himselfe; that to imbrace that goodly body, and to kisse that faire and beautifull face of his owne, hee plunged himselfe into the water, and so was drowned in the same. And though it be hard to say, whether of the two sexes take greatest pride in their painted sheath, yet of both (as hath been touched before, and may partly bee gathered by this prouerbe (which is vsed expressely of the woman) p. 62Page. 5.the woman through her weaknes is more subiect to this vanity. But whether it bee the one or the other, that be thus bewitched, and blinded with admiration of themselues; let them labour to remoue, and roote this error, and imagination of excellency out of their minds.

For why art thou proud, or wherof art thou proud O dust and ashes? A breefe repetion of the former arguments. Pro. 31.30 Luk. 12.48Prov 31:30Luke 12:48wilt thou bee proud of that which is so full of vanity and vexation of spirit? wilt thou let thy selfe be puffed vp with that, which being (through thy prophanenesse and indiscretion) vtterly lost and cast away vponupon thee, will make thy account more heauie, and hard to passe in the day of reckoning? Wilt thou glorie in that which (being separated from piety) giueth thee no grace, Luk. 16.15.Luke 16:15either in the eyes of God, or of his Saints, but maketh thee loathsome, and vgly to them both? And admit these things were neuer so glorious in p. 63themselues, how can that bee decent and comely to thee, which (by thy prophane abuse of it) thou dost daily defile, and (as it were) bedaube with durt and mire? Canst thou take comfort in that, which (as thou vsest the matter) is nothing else but a three-fold cord of vanitie and sinne, Esa. 5.18.Isa 5:18which will pull downe vengeance vponupon thine owne head, as it were with a cart-rope? Shall not the dreadfull destruction of the daughters of men (together with such as they had allured) rather moue thee to feare and suspect thy selfe, Gen. 7.23.Gen 7:23then thy faire face make thee to take pride in thy selfe? And seeing (as was proued by the first reason) piety and godly wisedome, are not only comely and decent in thēselues, but do also make all other things decent, and comely vntounto vsus; how canst thou imagine, but that prophanenesse, and indiscretion must defile and deforme whatsoeuer good thing the Lord hath bestowed p. 64vponupon thee? And how canst thou brag of those things which (as hath been shewed) are (to such as thou art) continuall and daily occasions to cause thee to breake all the commandements of the holy Law of God, Pag. 2.6.Deut. 27.26. Numb. 6.23.Deut 27:26Num 6:23seeing that the breach of any one commandement procureth the curse of God: and the reward, or wages of eueryevery sin is eternall death, and condemnation both of body and soule? Finally, tell mee truely (whatsoeuer thou bee) dost thou thinke in earnest that a iewell of gold is any ornament to a swine? I know thou doost not; why then shouldest thou imagine, that beautie or any other the like outward and common blessing, can bee an ornament to thee, continuing in thy sin, and swinish qualities? For Salomon the wisest King that euer wrote or raigned (and yet his pen was guided by a wiser then himselfe) matcheth them together: 2. Pet. 1.212 Pet 1:21Wherefore learne p. 65(and learne betime ere it be too late) to leaue and lay away this most erroneous and dangerous conceit, wherby Satan, and thine owne blind, and vnbeleuing heart hath borne thee in hand, that thou art better then many other both men and women that feare the Lord, because thou art fairer, healthier, stronger, richer, or nobler borne then they; considering that (as hath beene prooued) these things doe make thy estate and condition more cursed, and miserable; then the estate and condition of the poorest begger, and most deformed leper in the world that feareth God.

The second sort of people conuinced by this prouerbe, 2. Such are confuted as dote too much vponupon others.are such as howsoeuer they bee not so highly conceited of themselues (though there bee hardly any but they thinke too well of themselues) nor so farre in louelove with themselues (though most men louelove themselues to much) yet they hauehave the persons p. 66of others in admiration; not onelyonly (as the Apostle saith) for gaine and filthy lucre, Iud. v. 16.Judg 5:16but also for lust, and fleshly pleasure. These dote not vponupon themselues as the other do, yet they hauehave eies full of adultery, hearts full of sinpurity, yea, indeed of idolatry, louing pleasures more then God, admiring and magnifying the creature (yea the very skin, complexion and colour of the creature, and the same many times not brought with them into the world, but bought by them with their money) more then the creator, and maker of all things; who is to be blessed and praised for euer. Such a one was Shechem the son of Chamor and the Egyptian; Gen. 34.2. et. 39.7.Gen 34:2the wife of Potiphar, 2. Sam. 13.1.2 Mark. 6.222 Sam 13:12 Sam 13:2Mark 6:22and Ammon the sonne of Dauid, and Herod the murtherer of Iohn the Baptist. Such corporall idolaters and worshippers of vanity hauehave all waies abounded in the world, and (which is most fearefull) doe yet abound, notwithstanding this great p. 67grace of God and glorious light of the gospell, which hath so cleerly shined vntounto vsus, Tit. 2.11.Titus 2:11teaching vsus to deny all vngodlines, and worldly lusts.

Hence hauehave proceeded so many pernitious and hurtfull pamphlets stuffed with filthy froth, This error (in admiring beaury) is the root of many prophane, and heathen sh pamphlets.carnall vanity, deuilish deuices, and deadly poison of sinfull men foming out their owne shame, who not content to feede their owne fleshly fancies with a profane admiration of fading beautie, doe fill the heads of many other with carnall conceipts and inflame their hearts with wicked lusts, and longing after sinfull pleasures. These things sauor more of the impure spirit and heathenish idolatry of Ouid and other miscreants (who worshipped Cupid and Venus) then of the piety of Christians, Act 26.18.Acts 26:18whom God hath called out of darkenesse into light, and from the power of Satan to God, that they might receiue forgiuenes of sinnes, and an inheritance among them who are sanctified. p. 68We are charged to follow peace with all men and holines; Heb. 12.14Heb 12:14without which no man shall see God: but alas how many for nicators, and profane persons (like Esau) are amongst vsus; who are ready for one portion of meate (messe of broth, or dish of p…ttage) to renounce their part in paradice, and their inheritance in the kingdome of heauen; or (at least the sound ioy & comfortable feeling and assurance of it in their owne consciences, which to them that take such courses, and are so delighted in such things can be none at all. O the swete and blessed howers, yea the daies, weeks, months and yeares of our most flourishing & goldē age, that by a number are most wofully spent, & consumed in sacrificing (as the Chaldeans did to their net) to such swine by reason of the iewell that hangeth in their snout.Haba. 1.16

But thou wilt say, what if beauty, and vertue, riches and religion, holinesse and nobility meete together in p. 69one person, as they did in Ioseph and Moses, Dauid and Salomon, and (amongst women) in Sarah and Rebecca, Abigal and Bathsheba, and diuers other holy men and women, may wee not admire and magnifie such a man or such a woman as these were? An answer to them that say inward graces and outward gifts may meet in one person.Caution. 1 This is very rare.I answer that we may; yet with these and the like Cautions, and considerations. First let vsus consider that this is a thing which very rarely and seldom falleth out. For such is the corruption, and frailty of flesh & bloud, and the malice and subtlety of Satan powerfully working vponupon the same, that (without the speciall grace, Psal. 62.10Ps 62:10and mercy of God) such as hauehave riches will trust in them, and such as hauehave wit, strength, birth, nobility, Ier. 9.23.Jer 9:23and the like, will glory therein, and such as hauehave beauty will be proud of it and abuse it, and so prouoke the Lord (who resisteth the proud, and giueth grace to the humble) to giuegive them ouer into dishonourable affections; 1 Pet. 55.one way or p. 70other to defile themselues for worshipping, Rom. 1.24 25.Rom 1:24and seruing the creature more then the creator, who is blessed for euer.

And therfore let our second Caution bee this, Caution 2 Admire not the creature more then the Creator.not to admire the creature more then the creator. Beware and take heede lest a preposterous admiration of the man or woman in whom thou seest these things doe not steale away thy heart, (as it commonly commeth to passe) and cause thee to rob God of that glory, and praise which is due to him alone. Be not so taken vp (as the most part are) with the commendation and admiration of the worke, that thou forget the workman, Exod. 4.11 Iam. 1.17.Exod 4:11Jas 1:17that is, almighty God; who is both the author, and giuer, and also the maker and framer of all good things. For in this case vaine and sinfull men (as daily experience proueth) are more beholden to vsus, then God immortall inuisible and onelyonly wise: 1. Tim. 1.7.1 Tim 1:7For if any man make some rare and curious peece of worke (which p. 71thing, neuerthelesse hee cannot doe without the teaching and assistance of Almighty God) we make no end, Exo. 31.2.3.4.Exod 31:2Exod 31:3Exod 31:4nor keepe any measure in admiring, and commending of him; while in the meane time, the great and maruellous works of God are made nothing els (according to our saying) but wonders of nine daies, yea the gods of the heathen and vncircumcised (which are but idols) are more beholden to their seruants, Psal. 96.5.Ps 96:5then the true and liuing God, that made heauen and earth, and all that is therein, is beholden to vsus; and do receiue more honour from them, then hee doth from vsus. How did the vncircumcised Philistines praise their Dagon when Sampson was taken (as if their dumbe and deafe, Iud. 6.23.24.Judg 6:23Judg 6:24dead and senselesse idoll had deliuered him into their hands) so the idolatrous Chaldeans praised their Gods of siluer and gold for their succes, Dan. 5.4.23.Dan 5:4Dan 5:23prosperity and good cheere? whereas our p. 72God (being the true and euerliuing God) can hardly get a cold and formall grace (as we cal it, though there be oftentimes little or no grace in it) for all the prosperitie and good cheere he bestoweth vponupon vsus. Caution. 3Respect the inward graces more then the outward gifts.

Thirdly and lastly, wee must beware, lest in admiring the creature (woman or man) wee deceiue our owne soules, being more taken vp, and rauished with a carnall and fleshly consideration of that which is without (as beautie, birth, riches and the like) then with a spirituall meditation of these heauenly graces that are within them. These rules obserued, wee not onelyonly may, but also ought to admire and commend such persons in whom there is a coniunction of spirituall graces, and outward gifts, remembring alwaies that this is rare; and therefore the rather to giuegive all the glory to God, and bee sure that wee set a higher price vponupon that which is heauenly and spirituall, p. 73then vponupon that which is earthly and carnall.

But it is a world to see, how the greatest part of men and women in the world doe deceiue themselues in this behalfe. This errour the roote of many vngodly matches.For when a meere humane and fleshly affection (inueagled with the beautie of the face) hath bewitched them, or when the deceitfulnesse of riches hath blinded them, they will imagine there wanteth no piety, and spirituall graces in those persons, whom for meere carnall and outward respects they dote vponupon. And if it were not so common as it is, it would seeme most wonderfull to heare what hie praise and commendation they will set vponupon such. If a man bee rich in goods or lands hee wanteth no religion: but the most religious are desirous to match with him, and to bestow their children vponupon him, though both parents and children (if they hauehave any sparke of grace) p. 74they may rue and lament it all the daies of their life: yet if he be wealthie he must needs be wise and godly, if hee bee able to make his wife a large ioynter, and leaue a good estate to her, and the children of their bodies; no exception must be taken either to his zeale in religion or to his honesty in life, though in the iudgement of the godly wise (to whom he is knowne) hee hauehave nothing in him (to say the best that can bee said of him with any colour of truth) which may not bee found in a meere naturall man: Iosu. 24.15Josh 24:15Iob 1.5.Job 1:5No zeale of Gods glorie, no louelove of his word, Act. 10.2.Acts 10:2no reformation of his familie, no godly exercises in his house, Eccl. 9.2.Eccl 9:2no godly exercises in his house, no feare of (no not so much as any forbearing) an oath (the most of which things a counterfait professor may attaine vntounto) yet this man who through his ignorance and prophanenesse cannot so so much as make a shew of religion and godlines, shall hauehave some thing p. 75or other found in him to make him a good Christian. O (saith one) hee fauoureth such a good man, hee is neare a kin to such a godly Preacher, he vseth to heare this or that zealous teacher, Pro. 14.20: Luk. 12.21.Prov 14:20Luke 12:21hee alloweth somewhat to the maintenance of such a Minister. These and the like excuses, and figtree leaues will be patched together, Pro. 19.14Prov 19:14to couer the nakednesse of him that is not rich in God, if either by his own gathering, or by the gift of his ancestors hee hauehave the goods, and riches of this world. Nay (to go a step further) let a Church-papist hauehave houses and lands, riches and reuenewes, and many things will bee alleaged by worldly folke, to make him a good husband for any Christian woman: O (will they say) hee is of a passing good nature, hee is of a very gentle and tractable disposition: he commeth to Church (to saue his purse, or keepe his place) once in the monethmonth, and receiueth the communion p. 76(to the same end) once or twice in y^e yeer, with many other like excuses. But the very maine reason of all is the same which Hamor, and his son Shechem vse to their tenants, and neighbours. Gen. 34.23Gen 34:23Shall not their flockes, and their substance and all their cattell be ours? Vers. 21.They vse other arguments likewise; namely, that these men are peaceable with vsus, the land is large enough for vsus both, & so forth. But the maine and principall reason that preuailed most (as I hauehave said) was this. Shall not their cattell, and their substance, and eueryevery beast of theirs bee ours? Euen so it is in this case, for howsoeuer other reasons be alleaged (as a good nature, a peaceable disposition and the like) yet that which striketh the stroke, is the same (in effect) with the argument of Hamor, and Shechem: Shall not his goodly houses, his lands and reuenewes, his plate and iewels, his rich furniture and houshold stuffe bee our daughters, and her childrens? p. 77This is it that beareth the sway, not among Pagans and Idolaters onelyonly (such as the Shechemites were) but euen (alas the while) among Christians. And (as though the corruption of nature were not sufficient to draw vsus to sinne against God in this behalfe) Satan hath his prouerbs (as well as Salomon, Satans Prouerbs.though not so holy as Salomons) which hee bloweth into our ears to harden vsus in this sin. As for example, Fat sorrow (saith one) is better then leane; and another (as very a worldling as hee) saith, It is better to weepe vponupon carpets, then vponupon rushes: insinuating thereby, that marriage, Heb. 13.4.Heb 13:4which the holy Ghost calleth honourable, is a heauie and miserable yoake, (especially to the woman) and therfore it is wisdome (for the sweetning and easing of it) to get & make the most rich and wealthiest matches that we can come by. Mat. 11.19Matt 11:19But Wisedome is iustified of her children; wherefore let vsus harken p. 78to Salomon, rather then to Satan, and count it an errour to admire any prophane man for his goods, or for his gold, for his land, or for his liuing. Call a spade a spade, though it bee trimmed with siluer, and an ape an ape, though he be clad in purple, and a hogge a hogge, though he be hung with iewels, and a papist a papist, (that is, an idolater, and limbe of Antichrist) and an atheist an atheist (that is a vile person and limbe of the diuell) though their outward estates be neuer so great, and happie in the world. That which is said of the man, is to bee vnderstood of the woman, and that which is said of riches (wherewith the greatest part of the world are carried away in the choice of their matches) is to bee said of beautie, which beguileth not a few, mouing them in their choyce, rather to couple themselues with the sons of men (yea indeed of the diuell) in respect of their riches, Mal. 2.11.Mal 2:11then with the p. 79sonnes of God in regard of their religion.

If it be demanded whether of the two do sin more, I meane, Whether sinne more they that marrie for mony, or they that marry for beauty.they that make riches, & mony their marke, or they that are carried away cheefly with beauty and fairnesse of the person? I answer it is hard to say which of these two doe sinne most; the one beeing carried by the lust of his eye, and the other by the lust of his flesh; both of them hauehave their pretences, which will not hold waight, 1. Ioh. 2.161 John 2:16when they come to bee tried, by the ballance of Gods sanctuary. The best of them is naught, euen a sinne and an euill sickenes, the cure whereof must bee sought for at the hands of the heauenly Physition, the one being vsually the disease of the elder, the other of the yonger sort. How parēts sin in ruling and childrē in obeying in this case.Here I might take iust occasion to bewaile both the prophanenes and worldlines of most parents, and also the wantonnes, and wicked resolution of many p. 80carnall and vngodly children. For as many parents little regard the liking, and contentment of their children, (which might be a good foundation of a chast & peaceable life) but greedily hunting after the pray, pitch their staffe, and set vp their rest, where they find greatest portions for their sonnes, and the greatest ioynters for their daughters; so many children, on the other side hauing more worldly wit; then godly wisedome; are willing to satisfie the minds of their bodily parents: (neuer looking vp to the Father of spirits) and therfore in shew they willingly accept of such as are tendred to them: Heb. 12.9.Heb 12:9so taking a wife or husband, to retain the louelove & good opinion of their earthly parents, and entertaine a friend as they speake (Oh wofull friend or fiend rather) to prouoke the wrath of God their heauenly Father (who is a consuming fire) against themselues. Heb. 12.29 et 13.4.Heb 12:29And not onelyonly young men, and women, p. 81who are vnderunder the gouernment of others, but many also, who are at their owne disposing, rather then they will diminish their stocke, impaire their state, or (as they count it) disparage themselues; will either venture vponupon such, with whom they cannot (with warrant of Scripture) looke to liue a godly and peaceable life, or else abstaine altogether from marriage, and lie open to the tentations and snares of the diuell; forgetting the holy counsell of that blessed seruant of God, who saith, 1. Cor. 7.9.29.1 Cor 7:91 Cor 7:29It is better to marrie in the Lord, then to burne, in the lusts of the flesh.

Wherefore let no man suffer himselfe to be misled any longer with an erroneous opinion & ouerweening of the excellencie of any outward and common gifts (being separated from the feare of God) seeing the mischiefes and inconueniences therof are so great and manifold, The conclusion of the second vse, with a passage to the third.but rather sticke fast to the holy truth of p. 82God, which the Scripture teacheth vsus both here and else where, as hath been at large laid forth and proued vntounto vsus. And so much touching the second vse of this Prouerbe, which is the conuiction of such as in the error of their iudgements, doe ouerprize a prophane or vndiscreet person in respect of some outward ornament of beauty, riches, honour or y^e like common gifts, that God hath bestowed vponupon him. The third vse followeth, which is for correction of such, as notwithstanding their iudgements and consciences, be sufficiently conuinced, of the vanitie and hurtfulnes of such things, being separated from true sanctimonie; yet they suffer themselues wittingly and willingly, yea (I might say of many) wilfully to be carried away captiue, with lusting and longing after them. These must be (which is the third vse of the holy Scripture) corrected, reproued, rebuked, and terrified, to keepe them p. 83from sinning thus against knowledge and conscience. Here the Christian Reader is to bee admonished: 2. Tim. 3.16.2 Tim 3:16That though all Scripture giuen by inspiration of God hauehave those foure vses, which I hauehave set downe out of the Apostle; yet eueryevery particular verse and sentence of Scripture doe not alike pregnantly and properly affoord them all; some Scriptures seruing more fitly for doctrine and confirmation of the truth, and for conuiction and confutation of the contrary errour, other places for the correction, and reprouing of sinne, and instruction in the contrary dutie; and therefore in such places as containe morall matter concerning the good life, and godly behauiour of a Christian, there is little difference betwixt confutation and correction, though I hauehave here distinguished the one from the other, for the deeper imprinting of this holy prouerbe in the hearts of all p. 84true Christians.

Wherefore, Vse. 3 to come to the third vse, Correction.it is the correcting & reprouing of such earth-wormes, and carnall persons, whose iudgements being thorowly informed in the holy truth, which is according to godlinesse, Tit. 1.1.Titus 1:1and their consciences conuinced, either of the falshood of some opinion which they hold, or of the vnlawfulnesse and sinfulnesse of some behauiour which they vse, yet (such is the headinesse and violence of their affections) that they will stifly maintaine their false opinions, and wilfully persist in the practise of those wicked and vngodly actions, which the holy Scripture doth apparently condemne. This is true, not onelyonly of such as are wholly giuen ouer to the sinne of idolatrie, and spirituall fornication (whom Moses compareth to bitter rootes that bring forth gall and wormewood, who when they heare the words of Gods curse, doe blesse p. 85themselues in their hearts, saying, we shall hauehave peace though wee walke in the stubburnnesse of our owne hearts, thus adding drunkennesse to thirst) but also of all such as sell, and giuegive ouer themselues to the seruice of any sin whatsoeuer it be. 2. Pet. 2.192 Pet 2:19This is verified (to omit other instances) of this sinne of admiring our selues and other prophane and vngodly persons (whom Salomon in this Prouerbe, Pro. 11.22 & 26.11. 2. Pet. 2.22Prov 11:22Prov 26:112 Pet 2:22and else where; and Peter after him, and out of him compareth to swine and dogges) aboue that which is meete, in respect of these outward ornaments. A great number are fully perswaded in their hearts, and readie to subscribe with their hands, to the truth of that which Salomon saith here, and in another place, where he saith, Fauour is deceitfull, Pro. 31.Prov 31and beautie is vanity; but a woman fearing the Lord, she shall be praised (as if he should say, shee is faire that feareth God) though otherwise she be hard p. 86fauoured; she is rich that is religious though her portion be but small; she is honorable that is vertuous, though hir parentage bee neuer so meane, and so of the rest. A great number I say are fully perswaded hereof, who yet in their practise runne a cleane contrarie way, and will sooner admire an vndiscreet and prophane person, in respect of that outward iewell of beautie, and fauour that appeareth in his face, then a godly Christian, 2. Sam. 14.226. & 19.25.26.2 Sam 14in regard of the grace, that shineth in his carriage, and behauiour, and will sooner embrace a wicked and vngodly Absolom, for his golden lockes, then a lame Mephihosheth, for his religious and loyal hart. It is true indeed that the common sinnes of the world, as the lust of the flesh, 1. Ioh. 2.15.16.1 John 2:151 John 2:16the lust of the eye, and the pride of life (that is to say, vncleanenesse, couetousnesse and ambition) do not so directly breake the couenant betwixt God and his people, as Idolatry p. 87and false worship doth: Eph. 4.29.30.Eph 4:29Eph 4:30yet they doe certainly much prouoke the Lord, grieue his spirit, Esa. 59.2.Isa 59:2and separate betweene him and such as doe wallow therein; and therefore that fearefull threatning, and thunderbolt denounced in the Law against spirituall fornicators, may very fitly serue to terrifie such fleshly (as I may call them) and bodily Idolaters: namely, that The Lord will not bee mercifull to them (continuing in their sin) but the wrath of the Lord shall smoake against them, Deut. 29.19.20.Deut 29:19Deut 29:20and eueryevery curse that is written in the booke of God, shall light vponupon them, and the Lord shall put their names from vnderunder heauen, &c.

The Iewes in former times pleased themselues, by reason of their outward priuiledge; and profession of the true God; yet the Prophet calleth their Magistrates, Princes of Sodome, and the common people, people of Gomorra; and tels them, Esa. 1.10.11. &c.Isa 1:10Isa 1:11that their outward seruice, and religious worship p. 88was irkesome and tedious, yea loathsome and abominable to the Lord: and why? euen because their hands were full of blood: meaning that their hearts, and liues, bodies and soules (yea euen when they came to pray, and serue the Lord) were defiled with couetousnesse, crueltie, and oppression: and shall we thinke that our worship and seruice of God, our prayers and confession of sinnes, our thanksgiuing, and singing of Psalmes, our hearing of Sermons, and receiuing of Sacraments will bee accepted; so long as our hearts are set vponupon vanitie, our eyes full of pride and adulterie, our minds blinded with admiration of beautie, and possessed with the louelove of riches, and preferment, more then with the louelove of God, or any spirituall grace proceeding from him?

Nay what shall wee say to them that are so farre from trembling at the word of God; Esa. 66.5. Deut. 28.58. 1. Pet. 2.2.Isa 66:5Deut 28:581 Pet 2:2and fearing that great and p. 89fearefull name of the Lord their God to take it in vaine, and from desiring the sincere milke of the worde to grow thereby, that they take a quite contrary course. For hauing most wofully and wickedly spent the sweet prime of the morning (not in holy praier and preparation for the duties of their calling, but in fretting, & chafing with their domestickes and others about prouision for the flesh; and especially in curling and plotting of the haire, 1. Pet. 3.3.4.1 Pet 3:31 Pet 3:4and putting on of apparell (not in decking the inward and hidden man of the heart) they come forth of their chambers, not as brides trimmed to meet the bridegroome Iesus Christ, but as vncleane birds possessed by Satan the prince of darknes; to whom hauing offered the first fruits of the day, & mispent the whole forenoon; they are prepared, and fitted to offer vp the whole lumpe to him; defiling themselues, and one another by hearing, and seeing p. 90things vncomely, as profane and filthy playes, and spending the rest of the day in such vnfruitfull and vnsauory works of darknes. And what is the ende of all this? Surely nothing else but (as their owne hearts might tel them, Ioh. 3.20.John 3:20and as God who is greater then their hearts doth see, and their liues shew) to please themselues, and to become nets, and snares to simple soules, who hauehave not (with holy Iob) made a couenant with their eies, Iob. 31.1.Job 31:1that they will not looke vppon a maide, namely (as Christ saith) to lust after her: Math. 5.28Matt 5:28yea and farder to bee a scandall, and stumbling block to such as hauehave; whose eies by the subtilty of Satan, and their owne infirmity are to easily drawne away to gaze vponupon such gorgeous images.

The Apostle exhorteth vsus to be strong in the Lord, Ephe. 6.10 11.13.14.15. &c.Eph 6:10and in the power of his might, and to put on the whole armor of God) that wee may bee able to stand fast against the assaults of the Diuell, for p. 91(saith he) we wrestle not against flesh, & blood, but against principalities, against powers, against the worldly gouernors, the princes of darknesse of this world, and against spirituall wickednesses which are in high places. This wee shall find to be most true, as at other times, so especially when we meet together before God to heere the words of eternall life, Acts 10.33 Iohn 6.68.Acts 10:33John 6:68euen the holy Scriptures, which are able to make vsus wise vntounto saluation through faith in Iesus Christ; for there is no hungry foule so greedy of pray, 2. Tim. 3.15.2 Tim 3:15no crow so ready to follow him at the heeles, who casteth the seede into the ground, as Satan is ready to attend the ministry of the word, Math. 13.9 Mark. 4.15 Luk. 8.12.Matt 13:9Mark 4:15Luke 8:12and to take all aduantages against the hearers thereof. HaueHave wee then so many, so mighty, so malicious, and subtle aduersaries continually houering ouer our heads, and incamping themselues round about vsus; and shall we be secure? HaueHave we such enemies to fight against vsus, and p. 92shall wee fight against our owne saluation, and the saluation of our brethren? HaueHave we so many tempters, so many diuels and wicked spirits to deale withall, and shall wee become tempters of our selues, and one of another?

Thou wilt say (perhaps) thou meanest no hurt, It is not enough to meane no hurt, if wee neglect the means that leads to holines, and vse the contrary.neither that thou hast any such purpose in thy heart; nor deckest vp thy selfe for any such end. Why then doest thou take such a course, both in decking thy body, and neglecting thy soule, which (in regard of Satans malice, and mans corruption) must of necessity bring foorth such euill effects both in thy selfe and other men?

Many (I know) will pretend that from their hearts and soules they detest, and abhor those pollutions, and horrible sinnes, whereby the wicked Sodomites, dishonoured God, defiled themselues, Gen. 19.5. 2. Pet. 2.8.Gen 19:52 Pet 2:8& vexed the righteous soule of holy Lot that dwelt amongst thē: p. 93and yet if wee obserue their practise, we shall see them wallow in the selfesame sinnes, of pride, idlenes, Eze. 16.49Ezek 16:49riot and vncleannes which they did (and that vponupon the Lords day) not discerning the dangerous estate wherein they are. For surely that God that spared not the Angels that sinned, 2. Pet. 2.4.5.6.7.8.2 Pet 2:42 Pet 2:52 Pet 2:62 Pet 2:72 Pet 2:8but cast them downe into hell, and deliuered them into chains of darkenesse, to be kept vntounto damnation, neither spared the old (and flourishing) world, but brought the flood vponupon the vngodly, and turned the cities of Sodome and Gomorrha into ashes, will neuer suffer such proud persons, and prophane abusers of his gifts, to go vnpunished, vnlesse they speedily forsake their sinne, humble themselues vnderunder the mighty hand of God, and turne vntounto him by zealous and vnfained repentance, and bring foorth fruits worthy of amendment of life,

It is saide in particular of the women of Ierusalem, who liued in the p. 94daies of Vzziah, Esay 3.16.17. &c.Isa 3:16Isa 3:17Iotham, Ahaz, and Ezechias kings of Iudah (wherof some were godly kings) that they were proud and haughty, that they walked with stretched out neckes, and wandring eies, tripping and mincing as they went, making a tinkling with their feet, which they (doubtles) did being puffed vp with a carnall conceipt of their painted sheath, and a foolish ouerweening of their beauty & birth, wealth and riches, and other outward ornaments, that God had hung vponupon them for another end. Therefore the Lord of hosts who before in the same chapter, had denounced a heauy iudgement against all vngodly, and wicked sinners, Vers. 11.saying, Wo bee to the wicked, it shall go hard with them; for the reward of his hands shal be giuen him of the Lord, and in the next verse saue one before that, hee saieth the triall of their countenance testifieth against them, Vers. 9.yea they declare their sinnes as Sodom, they hide them not: woe be to their soules, p. 95for they hauehave rewarded euil to themselues. This Lord of hosts, this iealous God, besides this general threatning, doth denounce particular iudgements against such proud persons, saying that, He will make their heads bald, and discouer their secret parts, Ver. 17.18 et 24.(and take away those golden iewels, wherein they gloried ouer much); and in steed of a sweet sauor to send a stinke, and in stead of a girdle, a rent, and in stead of dressing the haire, baldnesse, and in stead of a stomacher, a girding with sackcloth. O consider this all ye vndiscreet ones, which take occasion by the faire iewells of health and beauty, youth and riches, and other the like, that God hath hung vponupon you, so foulely to abuse, not onelyonly them, but euen your selues, and your brethren also by reason of them, and to forget that good, & gratious God the fountaine of all, as well outward, as inward ornaments, lest he teare you in peeces, Psal. 50.17 22.Ps 50:17and there be none that can deliuer you saying; what hast thou to doe p. 96with these my gifts, & what right hast thou to these my iewels and pearls, seeng thou doest thus abuse them to my dishonour, & the destruction of thy selfe, and other of my seruants.

And heere I might iustly expostulate with a number, as Moses doth with the Iewes in that his heauenly and spirituall song, saying, will ye so reward the Lord O foolish people & vnwise? Is not he thy father, that hath bought thee? Deu. 32.6.78. Pride and abuse of outward gists made more hainous by ingratitude.Deut 32:6Deut 32:78He hath made thee and proportioned thee. For surely this is too great vnkindnes, and such vnthankfulnesse, as would be counted intollerable if it were offred to a man. For if a man send vsus a token or giuegive vsus a ringe, or bestow a iewell vponupon vsus, it will mooue vsus to louelove him, and carry a kinde remembrance of him in our hearts, and a care to maintaine his credit, and speake well of him in all places where wee come; and if wee should not, all men would condemne vsus for it; and shall p. 97so many goodly gifts, and golden benefits which wee hauehave receiued from God; who we are sure hath bestowed the same vponupon vsus, of his free louelove, and fauor without any the least respect of our desert (yea cleane contrarie to that which our innumerable sins hauehave deserued at his hands) nothing moue vsus? If vnthankfulnesse to men be coūted so great a fault, that when we say of any one, he is an vnthankfull man, wee say as much euill as can be said of him, and charge him with as many sinnes, as a man in one word can possibly be charged withall, ought not such monstrous ingratitude against the eternall God, only wise and good, (to whom wee owe our very selues) to astonish and terrifie our hard and stony hearts? Many good works (saith God the sonne) I hauehave wrought amongst you (I hauehave fed your bodies, Ioh. 10.32.John 10:32I hauehave likewise fadde your soules; I hauehave healed your sicke, lame, dumb, deafe, and blind; I hauehave p. 98raised your dead to life againe, and the like, tel me now ye foolish Iewes and vnwise) for which of al these things will ye stone me? In like sort may God the Father say, many golden iewels I hauehave bestowed vponupon you; I hauehave giuen you life and breath, I hauehave giuen you beauty, and comelinesse, riches and honor, health and prosperity, yea I hauehave giuen you mine onelyonly Sonne, Ioh. 3.16. Rom. 8 32.John 3:16Rom 8:32my blessed Gospell, and many other spirituall benefits; which of these (O yee foolish Christians and vnwise) doe moue you thus to forget me and spurne against me, thus to pollute and defile your selues and others, to inuegle my sonnes, or my daughters by your beauty, to oppresse them by your wealth, and ouer-reach them by your wit?

I hau found (saith Salomon) more bitter then death, Eccl. 7.26.Eccl 7:26the woman in whose heart are nets and snares, and in whose hands are bands (or according to Tremellius prisoners, and bondmen) that p. 99is the fair and subtle harlot, the beautifull woman without discretion, (whom Salomon here compareth to a hog with a ring or iewell of gold in his shout) who abuseth her wit; and beauty, her haire and her breasts, her tongue and countenance to the alluring of simple and sinful men; who hauing not made a couenant with their eies, Iob. 31.1. Psa. 119.37Job 31:1Ps 119:37nor praied God to turne them from vanity, are easily caught with such golden baites, and beeing once caught, can as hardly leaue their sinfull society, and cursed company, as the poore prisoner can shake off his fetters, and boults, or the sillie flie wind her selfe out of the artificiall web of the venemous and subtle spider. That which is said of the abuse of beauty & wit, is to be vnderstood of all other things of the like nature, the abuse whereof will light heauily vponupon such as be guilty thereof at the last: 2. Cor. 5.10 Math. 25.2 Cor 5:10Matt 25for we shal al appear before the iudgment seat of Iesus Christ, where the sheepe p. 100shall be separated from the goats, and the discreet from the prophane abusers of Gods gifts, Act. 17.31Acts 17:31such as Salomon speaketh of in this verse. For God hath certainly appointed a day, wherein he will iudge the world in righteousnesse and bring eueryevery worke to iudgement, with eueryevery secret thing whether it be good or euill. Eccl. 12.14Eccl 12:14A day wherein the righteous who hauehave vsed their gifts a right, to the glory of God, and good of their brethren shall stand before the Lord with bouldnesse and great ioy, waiting with assurance to receiue and heere that most sweet and comfortable sentence, Come yee blessed of my Father, take the inheritance of the kingdom prepared for you from the foundation of the world. For (by the right and holy vse of the good gifts bestowed vponupon you) when I was hungry ye gaue mee meate, when I was thirsty yee gaue mee drinke, when I was a stranger, ye tooke me to you, when I was naked yee cloathed me, when I was sick ye visited me, when I was p. 101in prison ye came vntounto me. On the other side, the wicked and vnrighteous (who being void of the true faith, & feare of God: and of the holy discretion wherof Salomon speaketh in this place) hauehave abused, and corrupted the golden gifts they hauehave receiued, shall quake and tremble, houle and lament, Reuela. 6.15.16.17.yea euen Kings and Queenes of the earth, and the great men, and the rich men, and the cheefe captaines, and the mighty men (so likewise the faire men and women, the learned and wittie, that hauehave abused their gifts) shal hide themselues in dennes and caues, and shall say to the rocks, and mountains fall vponupon vsus, and hide vsus from him that sitteth vponupon the throne, and from the wrath of the Lambe, for the great day of his wrath is come, and who can stand? Yet all this shall not serue the turne, for they shall heare neuertheles that dreadfull sentence, more terrible then any thunder boult. Math. 25.Matt 25Depart from me ye cursed into euerlasting fire, prepared p. 102for the diuell and his Angels. For (by abusing the pretious and golden gifts bestowed vponupon you, you hauehave so handled the matter that) when I was hungry you gaue me no meat (deuouring my gifts with harlots, Luk. 15.30 Iam. 4.3.Luke 15:30Jas 4:3and spending them on your lusts) When I was thirsty ye gaue mee no drinke, when I was a stranger, ye tooke me not to you, when I was naked yee cloathed me not, when I was sicke and in prison yee visited me not. And these (profane persons void of holy discretion) shall goe into euerlasting paine; and the righteous (who hauehave vsed their gifts aright) shall goe into life eternall.

To proceede a little further for the correcting and (if it be possible) for the reforming and reclaiming of such prophane persons as Salomon speaketh of in this prouerbe) Let vsus marke what the Lord saith to the shepheards of Israel (that is to such as had charge ouer other, vponupon whom for their better encouragement God vsually bestoweth the greatest and p. 103most golden gifts) Thus saith the Lord God, behold I wil come against those shepheards, I will require my sheepe at their hands, and cause them to cease from feeding the sheepe, Eze. 34.10.11.12.Ezek 34:10Ezek 34:11Ezek 34:12neither shall the shepherds feede themselues any more, for I will deliuer my sheepe from their mouthes, and they shal no more deuoure them. For thus saith the Lord God, behold I will search my sheepe, and seeke them out, as a shepherd searcheth out his flock, when he hath been among his sheepe that are scattered. So will I seeke out my sheepe, and deliuer them out of all places, where they hauehave beene scattered in the darke and clowdie day. Marke I pray you how in this place, the most iust and mighty God doth teach vsus what mind he carrieth towards such as hauehave receiued more and better gifts then others hauehave done, and what course hee will take with them, and how seuerely he will proceed in iudgement against them. Hee will surely require his sheepe at their hands, and cause them to cease p. 104from feeding the sheepe; that is to say he wil reckon with them, depriue them of their dignities, & take those honors and offices from them, which they hauehave so grossely abused, euen so in like manner will hee require his beauty, Psal. 50.10Ps 50:10his health, his strength, his riches, honor, & all other good things (for all are his) at their hands; at the hands (I say) of all prophane and vndiscreete persons, who hauehave abused them, to his dishonour & to the hurt of themselues and others: hee will take a most seuere and strict account of them: hee will say vntounto them by the ministers of his word (or by some one or other messenger of his wrath and vengeance) or by the terrible summons of death, or desperate sicknesse; Luke 16.2.Luke 16:2GiueGive vpan account of thy stewardship, for thou maist be no longer steward: giuegive vp an account of thy beauty, for now it is blasted, withered and gone: giuegive vp an account of thy sharp wit, and good memory, for now they are p. 105decaied and lost: giuegive vp an account of thy great strength, and abilitie of body, for now it is diminished and taken away: Psal. 39.6. Ier. 27.11.Ps 39:6Jer 27:11giuegive vp an account of thy wealth and riches, for now thou must leaue them, thou knowest not to whom: or if thou know to whom, thou knowest not how hee will vse them, nor what hee will doe with them, nor whether he will proue (as Salomon saith) a wise man or a foole.Eccl. 2.18.19.Eccl 2:18Eccl 2:19

If thou say (with cursed Cain) in the blindnesse of thy wicked heart, Gen. 4.9. 2. Sam. 15.20. 2. King. 5.25. Pro. 13.7.Gen 4:92 Sam 15:202 Kgs 5:25Prov 13:7that thou canst not tell what thou diddest with them, or impudently denie (with Saul and others, that thou haddest any such iewels; the Lord will reply vponupon thee and say (as hee doth of the abuse of one of them, that is, riches) Goe to now ye rich men, weepe and howle, Iam. 5.1.2.3.4.5.6.Jas 5:1Jas 5:2Jas 5:3Jas 5:4Jas 5:5Jas 5:6for your miseries that shall come vponupon you: your riches are corrupted, and your garments are moatheaten: your gold and siluer is cancred, and the rust of them p. 106shall bee a witnesse against you, and shall eat your flesh as it were fire ye hauehave heaped tresure together for the last daies. Behold the hire of the labourers which hauehave reaped downe your fieldes, which is by you kept backe by fraud, crieth, and the cries of them which hauehave reaped, hauehave entred into the eares of the Lord of Sabbaths. Ye hauehave liued in pleasure on the earth, and hauehave been wanton: you hauehave nourished your hearts as in a day of slaughter: yee hauehave condemned and killed the iust, and he doth not resist you. In like manner will hee speake to the beautifull (for God is no accepter of faces) Goe to now ye faire ones, Act. 10.34.Acts 10:34weepe and houle for your miseries that shall come vponupon you, your beautie is blasted, and your fairenesse faded and withered, and your painted wrinkles and bought haire shall witnesse against you, and shall eate your flesh as it were fire: yee had thought to hauehave preserued your beautie all your daies: But behold now it is blasted, p. 107and the pretious time and treasure which you hauehave spent, and made others spend by occasion thereof, doth crie, and this crie is entred into the eares of the Lord of hosts: You hauehave liued in pleasure vponupon earth, and beene wanton, and that by occasion of this brittle iewell, which hath made you cherish and pamper your selues, as if your life were a continuall feasting, and time of merriment: ye hauehave derided and scorned chaste and sober Christians, and modest matrones, and godly Ministers, who hauehave no way wronged you, but rather laboured by all meanes to doe you good, and called them precise, and puritan fooles. Thus will the Lord in his iust displeasure speake to all such prophane and impenitent persons.

Woe therefore, and woe againe to thee O thou foolish and impudent man, and to thee O vaine and carnall woman, void of godly wisedome p. 108and discretion, who hast gained no glory to God with thy golden iewels, while they were in thy power and possession to doe good withall: nay rather in a cleane contrary course, by thy horrible abusing of them, and treading them vnderunder thy feet (as a swine doth pretious pearles) hast highly dishonoured Almighty God the giuer of them, Mat. 7.6.Matt 7:6deepely wounded and defiled thine owne conscience, and either dangerously infected, or grieuously oppressed the deare seruants of God, thy Christian brethren and sisters for whom Christ died. What wilt thou say then when that fierce and mightie Lion of the tribe of Iudah shall roare vponupon the, Reuel. 5.5.Rev 5:5and that great and princely sheepheard shal require his sheepe at thy hands, Heb. 13.20Heb 13:20when that Soueraigne King, and highe commander of heauen and earth the Lord of hosts shall bid thee render an account of thy stewardship, what p. 109wilt thou answere? when the King of kings, Reuel. 19.16.Rev 19:16and Lord of lords shall come to reckon with thee for his talents committed to thy trust, how wilt thou cleare and acquite thy selfe.

And marke well I beseech you (beloued in the Lord) what our Sauiour Christ saith to him that had receiued that one talent, who being called before his Lord, made this appologie for himselfe: Mat. 25.24.25.Matt 25:24Matt 25:25Behold Lord thy peece, which I hauehave laid vp in a napkin, and hid in the earth: Luk. 19.20.21.22.Luke 19:20Luke 19:21Luke 19:22for I knew that thou wast a straite and hard man, who takest vp that thou laiedst not downe, and reapest, where thou sowedst not, and gatherest where thou strowedst not: I was therefore a feard, and went and hid thy talent in the earth: Behold thou hast thine owne. But what saith his Lord to him againe? Of thine owne mouth will I iudge thee, O thou euill seruant and slothfull, thou knewest that I am a straite man, taking vp that I laid not downe, p. 110reaping where I sowed not, and gathering where I strowed not, why then gauest thou not my money into the banke, into the hands of the exchangers, that at my comming I might hauehave receiued mine owne with aduantage? Take therefore that talent from him, and giuegive it to him that hath ten talents, and cast ye the vnprofitable seruant into vtter darkenesse, where shall bee weeping and gnashing of teeth, Marke it well I pray you. For if hee that had but one talent were reckoned withall, how can they that hauehave receiued many think to auoide and shift off their account? And if he that did no hurt with his one talent, but kept it safe and sure, and deliuered it whole and sound to his masters hands of whom hee had receiued it, were called an euill seruant and slothfull, had his one talent taken from him, and was cast into vtter darkenes, where is wailing & gnashing of teeth, and that only because he had done no good with it, but let it p. 111lie idle, and vnprofitablie lapped vp in a napkin, buried and rusting in the ground; what shall become of vsus, who hauehave not onelyonly done no good, but exceeding much hurt, with the many talents and iewels which God hath put into our hands, and as it were hung vponupon vsus, not for the decking and garnishing of our selues, but chiefly and principally for the glorifying of God, the gaining of our brethren, 1. Cor. 10.31. Pro. 2. Pet. 2.10.1 Cor 10:312 Pet 2:10and making sure our owne calling and election: What shall become of vsus, who hauehave with Ionadab and Ahitophel abused our wits to vilany and wickednesse? 2. Sam. 13.3.4. & 16.21. Gen. 34.2.2 Sam 13:32 Sam 13:42 Sam 16:21Gen 34:2who with the daughters of men hauehave (by the abuse of our beautie) been nets and snares to the sonnes of God, or being by profession the children of God, hauehave doted vponupon the sonnes and daughters of men, and hauehave rather had them in high admiration for the iewel hanging on their snout, then in hatred and detestation for their cursed and p. 112abominable qualities? who with Goliah hauehave rather abused our strength and courage to proud and vnlawfull challenges and quarrels, and with Shechem and Ammon, 1. Sam. 17.8.9.10.1 Sam 17:81 Sam 17:91 Sam 17:10to rape and vncleanenesse, then with Dauid and Ionathan, vsed the same to the defence of the Church and people of God? Iudg. 9.1.2. Mat. 2.16.Judg 9:1Judg 9:2Matt 2:16who rather with Abimilech, Ahab, Herod and the like, hauehave abused our money, 1. King. 21.1 Kgs 21power, and authority to most vile purposes (euen to the suppressing of truth and iustice) then with Iob, Iob 29.12. 2. King. 18.13. Nehem. 2.5.Job 29:122 Kgs 18:13Neh 2:5Obadiah, Nehemiah & such other, vsed the same to the good of Gods people, to the maintenance of his Ministers, and to the reliefe of the godly poore? How can wee then thinke but that hell gapeth for vsus, and that the Lord the iudge of the whole world is readie at hand to pronounce that dreadfull sentence (whereof wee hauehave spoken before) against vsus. Goe ye cursed of my father into euerlasting fire prepared for the diuell p. 113and his Angels. For I hauehave bestowed many iewels vponupon you, and you hauehave done no good with them, nor got me any glory by them, but hauehave most highly dishonoured mee by your brutish and horrible abusing of them, wallowing much more in the mire and puddle of your sinnes, than either you would, or possibly could hauehave done, if you had not had them.

What shall it profit a man (saith Christ though he should winne the whole world if he loose his owne soule? Mat. 16.26Matt 16:26Nay what extreme hurt and hinderance shall the world (if a man had it all with whatsoeuer is in it) bring vponupon him when for his abuse thereof he should bee depriued of the kingdome of heauen, and of the ioies of the world to come, and cast into the lake that burneth with fire and brimstone? Heathenish Alexander (surnamed the great) hearing a vaine Philosopher arguing that there were innumerable worlds, fell a weeping for griefe p. 114to thinke that he had not yet gotten one world to himselfe: but the wise man taught by the spirit of God was of another minde: for he feared riches, as much as pouertie, and prayeth against the one as earnestly as hee did against the other. Pro. 30.7.8.9.Prov 30:7Prov 30:8Prov 30:9Two things (saith hee) I hauehave required of thee, deny me them not before I die. Remoue farre from me vanitie and lies, giuegive mee neither pouerty nor riches, feed me with food conuenient for me, lest I be full and deny thee, and say who is the Lord? or lest I be poore and steale, and take the name of my God in vaine. Matth. 4.8.9.10.Matt 4:8Matt 4:9Matt 4:10Christ encountering with Satan (for our example and encouragement) would not break one of Gods commandements, nor bow one knee to Satan to gaine all the kingdomes of the world and glory of them: and shall we that are called Christians, for one of the least worldly benefits that is in the world (I mean beautie & fauour of face) suffer our selues to bee drawne away to p. 115transgresse all the commandements of Almightie God? we I say that are called Christians, Mat. 16.24 &. 11.28.29 Col. 3.1.Matt 16:24Matt 11:28Matt 11:29Col 3:1who are daily called vponupon to denie our selues, to learn of him, and to seeke those things that are aboue? And because this Prouerbe serueth chiefly for correction, giuegive me leaue (though I hauehave touched it before) once againe to bewaile the wicked and sinfull vanitie of many people in this age, Pag. 26. & 27.who are so far from numbring their daies aright, and walking circumspectly, redeeming all occasions of Glorifying God, and doing good to others, Psal. 9.12. Eph. 5.16.Ps 9:12Eph 5:16and to their owne soules, that they hauehave not learned to make any true conscience, no not of the holy day of the Lord, which by so many and mighty reasons, Exod. 20.8.9.10.11.Exod 20:8Exod 20:9Exod 20:10Exod 20:11hee perswadeth vsus to consecrate to him alone, and wholly to bestow and spend in duties of piety and mercy, religion, and brotherly louelove, both in publike and priuate, in his house and in our owne.

p. 116For as they spend the six daies very wofully in following the world, Outward blessings (and namely beautie) bestowed vponupon carnal persons, a continual occasion of prophaning the Lords day.and the things thereof (especially the lusts of the flesh, and the pride of life) so they spend the Lords day most wickedly, in following and fulfilling the same more greedily and throughly, than they doe any day of the weeke, nay oftentimes more than they doe all the rest of the weeke besides. On the weeke daies they doe some manner of worke (though tending for the most part to pride, and superfluitie) and bestow some howers in following their lawfull affaires, but on the Lords day they lay hold only vpō these words, In it thou shalt do no manner of worke) quite forgetting the end of this restraint and cessation from their lawfull labours, which is to keepe the day holy to the Lord: as if God had forbidden lawfull labour on the Sabbath day to giuegive liberty to such employments, as are (some of them) not to bee vsed p. 117vponupon any day, and others (especially as they handle the matter) vnlawfull and sinfull on the Lords day. O (saith one) how much better were it (on the Lords day) to plow, than to play and be idle, to dig and delue, than to hop and dance? reuell and drinke drunke? O (may I say) how much better were it to plow thy ground than to paint thy face; to spend the time in some honest and lawfull labour, than in superfluous and dishonest decking and trimming vp of the outward man? dishonest (I say) not in it selfe, but by circumstance and consequence, because it necessarily draweth with it, both an omitting of such duties as are required, and a committing of such sinnes as are forbidden on the Sabbath day. Many be the duties required on the Lords day, whereof some are to bee performed priuately at home, others publikely in the house of God. Psal. 92.2.Ps 92:2The priuate duties are first (where there is p. 118abilitie of body) to rise betime. Rom. 13.13.14. Phil. 4.8. Tit. 2.3.4.Rom 13:13Rom 13:14Phil 4:8Titus 2:3Titus 2:4The second is, in as short time, and with as much speed as may bee, to make our selues readie in such manner as is most sober and comely, and of best example and report, for men and women of our profession in the Church of God. Psal. 4.4. & 92.1. Rom. 15.20. Eph. 6.19.Ps 4:4Ps 92:1Rom 15:20Eph 6:19The third is (after due examination of our hearts touching the sinnes of our life (and especially of the week past) to poure forth, humble, feruent, and faithfull prayer, for the blessing of God vponupon our selues and others, chiefly of the same familie and congregation, and namely, vponupon the Minister thereof, that it would please the Lord to enlighten and sanctifie his heart, and direct his tongue to diuide the word of God aright, and to speake the things which become sound and wholesome doctrine, and to say somthing that may serue for the killing of our sinnes, and for the comforting and quickening of our soules in p. 119the faith and obedience of the Gospell. The fourth dutie is, Psal. 92.95 96.100. Esa. 58.13.Ps 92:95Isa 58:13if time permit (as commonly it will, if it be well ordered and opportunity taken) to ioyne with our prayers the reading (or singing) of some fit Psalme, or other portion of holy Scripture, for the better preparing and seasoning of our hearts, to a more fruitfull partaking of the publike exercises of the Church? These and the like duties are required of vsus in priuate, before we goe to the house of God; which duties are all of them by such persons quite and cleane neglected and omitted, and the whole time betwixt their rising out of bed (which is not vsually very early) and their going to the house of God, is wholly mispent (as hath been shewed before) in plaiting of haire and putting on of apparell, in fretting and chafing with themselues and others, both domesticks and strangers, and namely, such artificers, who for their owne p. 120priuate gaine, …utward …ings be…owed on …racelesse …ersons, an …ccasion to make such as belong to them dishonour God.are content to bee instruments of the others pride. This being their chiefe and (in a manner) their onelyonly fore-noones worke eueryevery day of the weeke besides, is made their speciall employment that part of the Lords day which should bee set apart for the preparing and sanctifying of themselues and others depending vponupon them, to the better performance of all publike duties of Gods most holy worship and seruice.

By this meanes not onelyonly they themselues are hindred, but the whole family depending vponupon them is (as it were) famished and defrauded of that spirituall breakfast and refreshing, in the strength whereof they might goe more hartily and cheerefully to the house of God, and being there, doe the worke of the Lord, not negligently (which bringeth a curse) but faithfully and fruitfully to his glory, Ier. 48.10.Jer 48:10and their owne good. p. 121For touching such as wait and attend about them, they are so busied in pleasing them, that they can scarcely find time to hang on their owne apparell; the rest being left (as we say) at sixe and seuen take liberty in the meane time by this occasion either to lie a bed, or beeing vp to range abroad, or staying at home to spend the time in trifling and idlenesse. Hence it comes to passe, that both they that should gouerne, and they that should be gouerned come rudely and vnreuerendly poasting and hudling into Gods house, some from brawling, and chiding, others from sleeping and slugging, ideling and trifling, neither of both taking time to prepare and sanctifie themselues by praier to God for a blessing vponupon his ordinance, & humble confession of their former sinnes (especially their abuse of his name and sabaths) with full purpose of heart to forsake them; hauing indeed taken p. 122hard & scant time enough to apparel themselues acording to their minds: and yet they are bold to exempt thēselues from partaking (at least in a great part) in the praiers & scriptures read in the publicke assemblies: not because they bee enwrapped in the error of them, who cōdemne all stinted and penned praiers, with all set formes of lyturgy whatsoeuer, (for many of them louelove plain seruice better then powerfull Sermons) but because, 1. Iohn. 2.15.16.1 John 2:151 John 2:16not hauing the louelove of God the Father in them, and being carried away either with the lusts of the flesh, or the lust of the eye, or the pride of life, they wil not allow themselues time to come before the Lord (to whome alone all holines belongeth) in any reuerend and holy manner; Exo. 28.36Exod 28:36before the Lord (I say) who to work in them a care and conscience of this commandemēt. Reasons out of the commandemēt it selfe.1. Hath put them in minde of his large and liberal allowance (euen sixe daies for one) to follow p. 123their owne lawfull labours and delights. 2. Hath reserued this whole day peculiar to himselfe. 3. Hath by his owne example prouoked vsus to the sanctifying of it. 4. And finally for our sakes hath sanctified & set it apart, Marc. 2.27Mark 2:27that by the religious obseruation thereof wee might bee blessed in soule and body, and reape vntounto our selues the blessings both of this life, and of the life to come. Thus notwithstanding all these forcible reasons, Esay. 58.13 14. 1. Tim. 4.8Isa 58:131 Tim 4:8the conscionable keeping of the Lords day is most lamentably neglected, and Gods holy commaundement troden downe vnderunder foote, for the pleasing of vaine and sinful man. Whether it be our selues or others in whose eies wee desire to seeme faire and comely, though in the meane while we be neuer so foule & deformed in the eies of Almighty God.

Alas that men and women professing christianity, hauing giuen their names (in Baptisme) to the holy p. 124Trinity, and so often renewed their couenant with God in the other Sacrament should euer bee so blinded, and so shamefully forget themselues, and deale so vnmercifully with their owne soules, and with the soules of such as depend vponupon them, defrauding both, not onelyonly of that spirituall gaine and heauenly riches, Leuit. 26.2 Deu. 28.1. &c.Lev 26:2Deut 28:1but also of those outward and bodily blessings which are promised to the religious obseruers of the Lords day; Ier. 17.27.Jer 17:27and pulling vponupon both, all those plagues and curses that are denounced against the breakers thereof. These doe not pray (with Moses) to the God of heauen, Psa. 90.12.Ps 90:12that they may get wise and religious hearts, but rather (as their deeds declare) to the God of this world, that they may get faire faces, beautifull haire and proper bodies. And what may bee their drift and end therein? Surely it cannot be to please God. 1. Pet. 3.3.4.1 Pet 3:31 Pet 3:4For the Apostle telleth them (and their own consciences p. 125must needs confesse that he telleth them the truth) that God looketh to other matters and is delighted with ornaments of another kind. What then is their end? Vndoubtedly it is to please themselues and some others as vaine and foolish as themselues. Is not this to prefer the body before the soule, earth before heauē, vanity before vertue, & man (yea the Diuell & idoll of our owne imagination) before God, and true godlines? Then the which, what can bee more absurd, & vnbeseeming a true Christian? (I meane) to harken to the Diuel who driueth him forward to such euill courses, by his wicked suggestions; rather than to God, who by his worde and spirit daily seeketh and striueth to reclaime him from them?

But (to come neerer to the conclusion and application of this point) what is the ground that Satan (taking the aduantage of their corruption) worketh vponupon, to thrust them forward p. 126into so great prophanenesse? Certainelie it must needs bee either grosse ignorance in not knowing, or great stubbornnesse and hardnesse of hart in not beleeuing what the Lord saith in other places of holy Scripture, and what Salomon (from the mouth of the Lord) saith in this prouerbe, touching the vanity of beauty and all outward things, beeing separated from piety and vertue. The Lord complaineth of the obstinacy of the Iewes who being called vponupon by the holy Prophet to forsake their filthy whoredome and spirituall fornication, refused to harken, flatly opposing themselues and as it were resisting God to his face. Ier. 2.25.Jer 2:25Keepe thou (saith the Lord) thy feet from barenes, and thy throat from thirst; that is, doe not thus prostitute thy selfe to idols, but restraine thy violent appetite and insatiable thirsting after such wicked vanities; what answer made this people to the Lord? The prophet sheweth p. 127in the next words. But thou saiedst desperately no, for I haae loued strangers, and them will I follow. Iud. ver. 16The like complaint may bee taken vp against such as I speake of in this place. The Lord saith, HaueHave not persons in admiration for aduantage. So saith he (by good consequence of reason) HaueHave not persons (thy selfe or others) in admiration for outward beauty and comelinesse. For as a iewell of gold in a swines snout: so is a faire woman which lacketh discretion. But such persons reply against God and say desperately. Noe (or not so) for wee hauehave admired beauty, riches and the like without godlinesse, and them we will admire. But as it is in the same prophet (in another place) What wilt thou say when God shall visit thee? Ier. 13.21.Jer 13:21When either feeble age, or pining sicknes, or anguish of soule shal seaze vponupon thee, and shal ouertake as a woman in trauaile? For thou hast a long time called for vengeance against thy selfe by doting p. 128vponupon such vanities, wherefore euen as the theefe is ashamed when he is found; Iere. 2.26.27.28.Jer 2:26Jer 2:27Jer 2:28so shall such prophane vndiscreete and carnall persons be ashamed and confounded for their vanity and folly in saying (as the Idolaters did to a stocke, thou art my Father, and to a stone thou hast brought mee foorth) to a faire face, thou art my ioy, and to a full purse thou art my felicity. For they (euen both these kind of Idolaters as well the corporall as the spirituall) hauehave turned their backe to God and not their face: yet in the time of their trouble, feebleage, painfull sicknesse, or anguish of soule, they will say Arise and saue vsus. But where are thy Gods (saith the Lord) that thou hast made thee? Let them arise if they can saue thee in the time of thy trouble. Marke I beseech you what colde comfort such find, at the hands of him who is the God of all true peace and consolation both of body and soule, and how bitterly hee doeth cast them in the p. 129teeth with their wicked madnes, and blind folly, in doting vponupon such things as could not help them in the day of aduersity. A liuely example heereof we hauehave (touching the spirituall idolatry) in the booke of Iudges, where it is recorded that the children of Israell, who in the time of their prosperity had forsaken the Lord and followed idols, yet beeing oppressed by the Ammonites they cried vponupon him; but what saith the Lord vntounto them, Iudg. 10.9.10.11.12.13. &c.Judg 10:9Judg 10:10Judg 10:11Judg 10:12Judg 10:13Ye hauehave forsaken mee and serued other gods, wherefore I will saue you no more. Goe and crie to the gods which ye hauehave chosen: let them saue you in the time of your tribulation. So doubtlesse many who in the time of their youth, health and prosperity, hauehave cast the feare of God behinde their backs, and set their harts vponupon beauty, riches, pleasures and other vanities, when they are tormented with the stone, collicke, ague, or other affliction as the Israelites were with p. 130the Ammonites, will crie vntounto the Lord; but then they shall heare with terror (their owne consciences accusing them, or some faithfull man admonishing them) that they hauehave forsaken the Lord, & set then harts vponupon the idols of their owne beautie; riches and the like. Then they shall bee sent backe with sorrow, & shame to those helplesse vanities, whereunto before they had giuen their harts, and vponupon which they had spent that time, and strength which in all right was due vntounto the Lord. For if Philemon did owe vntounto Paul euen his own selfe, Epistle to Philomon. vers. 19.for beeing an instrument and minister of his conuersion; what doe wee owe vntounto the Lord our God, who is the author and fountaine not onelyonly of our conuersion, but also of our creation, predestination, election, redemption, vocation, iustification, sanctification, glorification, and continuall preseruation, loading vsus with all blessings, keeping vsus from p. 131curses, filling our heart with feare & gladnes, and daily prouiding for vsus all good things belonging both to this life, and the life to come.

Paul in the conclusion of his epistle to the Hebrues, saith, I beseech you brethren suffer the word of exhortation; Heb. 13.22Heb 13:22for I hauehave written a letter to you in few words (few indeed) in comparison of the waightinesse, and excellency of the matter) so say I to you, I beseech you brethren and sisters in the Lord, suffer the word of correction, and reproofe (though wicked men will not be rebuked, Pro. 9.7.8. Math. 7.6.Prov 9:7Prov 9:8Matt 7:6and scorners hate to be corrected euen by word of mouth) for I hauehave vsed few words in comparison of that which the greatnesse and commonnesse of this sinne doth require at my hands; Esto crudita. Gen. 20.16Gen 20:16and (as Abimelec said to Sara) Let eueryevery one of vsus be reproued, that are guilty of this most wicked maumetry & dotage vpō our selues or others, in respect of any outward gift or ornament whatsoeuer, seperated p. 132from the inward graces of sanctification and godly life. The Prophet Hosea (who liued in the same Kings daies that Esaiah did) complaining of the desperate estate of the Israelites, Esay. 1.1. Hose. 1.1.Isa 1:1Hos 1:1telleth them That whoredom & wine, Hose. 4.11.Hos 4:11and strong drinke doe take away (and as it were forstale) the heart: meaning therby that riot and vncleannes (the vnseparable companions of beauty, health, & riches, where piety is wanting) do make both men and women so brutish; & blockish that no threatning or iudgments (though neuer so nere their necks) can once enter into their hearts. Had not such then need to be corrected and smitten with the sword of the spirit, which is the word of God, Hebr. 4.12.Heb 4:12that the same beeing quicke and powerfull, sharper then any two edged sword, piercing euen to the deuiding asunder of the soule and spirit, and of the ioints and marrow, may bee vntounto them a discerner of the thoughts and intentions of their hearts, they may not p. 133onelyonly bee conuinced in their iudgements of this palpable error in ouerprizing such outward gifts, where godlines is wanting (which was the second vse & profit of this prouerbe) but also reprooued and checked in their owne consciences for their prophane and vngodly conuersation, proceeding from their blind ignorance and errour of opinion? I hauehave heard (saith the Prophet) Ephraim lamenting, and bewailing himselfe thus; Ierem. 31.18.19.Jer 31:18Jer 31:19Thou hast corrected mee that I might bee corrected as an vntamed calfe (or bullock not accustomed to the yoke) conuert thou me, that I may he conuerted, for thou art the Lord my God. Surely after I am conuerted it will repent mee, and after I am instructed I shall smite my selfe vponupon the thigh, I blush for shame, and am confounded, because I beare the reproach of my youth.

O that the ministers and men of God in these daies, might heare our Ephraimites (I meane our vndiscreet p. 134prophane & vain persons) lamenting & bemoaning thēselues in this manner; O that they could heare them sigh and say (after they had spent the flower of their youth thus vainly and wickedly) How hauehave I hated instruction, Pro. 5.11.Prov 5:11and despised correction and reproofe? how hauehave I beene carried by ouerprizing such fading blossomes, to breake all the commandements of my God? how hauehave I suffred my heart to be drawn away from all true louelove and delight in him, Com. 1.in whom alone all perfections of beauty, glory, and eternall felicity are compleat? Com. 2.how hauehave I suffered my body to bee drawne from the holy exercises of his worship and religion, and giuen vp my members to such carnall and diuelish idolatry, honouring some painted sepulcher (as Ely did his sons) aboue God & Iesus Christ? 1. Sam. 2.29. Com. 3.1 Sam 2:29how hauehave I suffered my tongue (& some time my pen) to dishonor God, & take his glorious and fearful name in vaine, by praising & p. 135magnifying Gods, Dan. 5.4.Dan 5:4not of siluer & gold (as the Chaldeans did) the worke of mens hands, Gen. 12.15 Com. 4.Gen 12:15but of beauty & comelines the workmanship of Gods fingers (though for a better end) as the Egyptians did? How hauehave I wasted my time (and yet not mine own but the Lords) euen the holy Sabbaths which I should hauehave called a delight to consecrate them as glorious to the Lord, Esay 58.13.Isa 58:13and to honour him, not dooing my owne waies, nor seeking my owne will, nor speaking vaine and idle words? Com. 5.How hauehave I (to come to my sinnes against the second table) dishonoured my naturall parents, and kinsfolke in the choice of my match, despising (with Esau) their counsell and authority, Gen. 26.34.35.Gen 26:34Gen 26:35preferring in respect of beauty and outward things, a profane and irreligious person, before one that vnfainedly feareth the Lord? how hauehave I beene barbarous and cruell to mine owne flesh, Com. 6.and iniurious to the Church of God, seeking euen with p. 136the hazard of my own life, This is properly the sin of women bewitched with an ouerweening of the excellency of bodily beauty, to which sin some men are too ready to giuegive way.and helth, to keepe backe and hinder the fruits of my wombe, or else (if that will not bee) by skipping and dauncing, by phisick and slubbersauce, and other disorders to abolish the fruite of my own bodie? Thus (like a furious Medea) playing the wicked murderer of the children of my owne womb, and all to preserue this brickle and fading blossome of outward beauty, and finenesse of bodie, which becommeth such a cursed woman no better then a iewell of gold becommeth a swine.

Certainely as Ester said to Assuerus of Haman, Ester. 7.4. A digression in reproofe of this sinne.that the aduersary could not recompence or counteruaile the kings losse. So may I say to all christians of such women, aduersaries to all godlinesse and honesty, enemies not onelyonly to the grace and feare of God, but euen to the light of nature also, that they cannot recompence Gods losse, who is King of Kings, & Lord p. 137of Lords, in defrauding him of many sonnes and daughters, which might hauehave proued more profitable members in his Church, then euer they themselues were. The murderer of any man is seuerely enquired into by mans law in the Kings behalfe, and that vponupon this ground, because by meanes of that murder the king hath lost a subiect: and shall wee thinke that hee who is King of heauen, and earth; will winke at such wanton murdering of his subiects, yea rather of his children, and that by the bloody hands of their vnnaturall parents, whom hee appointed to bee instruments, not onelyonly of their being, but also of their well being, yea of their holy and happy being? No verily for he hath told vsus the flat contrary, Eph. 6.4. Gen. 9.5.6Eph 6:4Gen 9:5Gen 9:6saying: Surely I will require your bloud wherein your liues are: at the hand of eueryevery beast will I require it, and at the hand of a man, euen at the hand of eueryevery mans brother will I require the life of p. 138man. Whosoeuer sheddeth mans blood, by man shall his blood be shed: for in the image of God made hee him. Paul saith that the woman, 1. Tim. 2.15 Psal. 36.6.1 Tim 2:15Ps 36:6notwithstanding her frailty & inferiority to the man, shall be saued (that is greatly blessed and comforted of God) in bearing children (or through bearing children) if they continue in faith and louelove, and holinesse with modesty and sobriety. If she shal be blessed in or by bearing of children, shall she not be cursed for abolishing of children? for if hee be cursed that smiteth any man secretly (that is closely and cunningly concealing it from the magistrate) how much more shal she be cursed of God, that secretly and colourably (pretending sicknesse or infirmitie) murdereth and maketh away the fruit of her owne bellie, to the end that therby (in her imagination) she may maintaine and preserue the comelie slendernes and finenesse of her bodie? How then dare any woman professing Christianity p. 139thus secretly smite her owne flesh: Mal. 3.15. The worde (seede) by a metonymie of the matter, signifieth a childe or children. An obiection answered.Mal 3:15and priuily murder (as the prophet calleth it) A seede (that is a child, sonne or daughter) of God, before it see the light of the sunne.

Here perhaps some such mother (or rather monster) wil say that these two are nothing like, and that there is no comparison betwixt the murthering of a child (man or woman) that is seene to liue, moue, breathe, eate, drinke, waike, talke, and vse the like actions of life, and betwixt the marring and abolishing of a supposed conception, which no man can certainly tell what it is, or how it will proue, before it bee borne into the world. In answering of whom I wil not wade into the discussing of that question (which the opposition of some diuines hath made difficult and doubtfull) touching the originall of the soule, whether it come mediately from the parents by the act of generation, or immediately from aboue p. 140by diuine infusion: and if (which I take to bee the truer opinion) by infusion from God, whether it come before the quickning, or after the quickening: with these questions (I say) I will not meddle, my drift being onelyonly to shew that it is a grieuous sinne against God to deface and spoile his workmanship, and to corrupt and abolish a creature, which though it should not (as some think it doth wheresoeuer there is a true conception) carry the image of God ingrauen in it; Psal. 51.5.Ps 51:5yet it is at least (which none will deny) capable of it, and doth (as they terme it) potentially or in power and possibility carry it alredie. Whereupon it followeth that the reason which the Lord vseth to aggrauate the hainousnesse of manslaughter (namely Because he made man in the image of God) will lie heauily against such vnnaturall and misproud mothers, Gene. 9.6.Gen 9:6or rather murderers of the fruite of their owne bodies, p. 141though it be not yet come to the perfection that it might, and in all likelihood (at least for ought they know) happely would, if it were not thus vnhappely preuented by their pride. Moreouer wee reade in the law of God, Exo. 21.22.23.24.25.Exod 21:22Exod 21:23Exod 21:24Exod 21:25that If men striue together and hurt (or smite) a woman with child, so that her child depart from her, and no death (mischiefe or destruction either to mother or child) follow he shall surely bee punished, according as the womans husband shall lay vponupon him, and shall pay as the iudges determine. But if death (or any mischiefe or destruction) follow, then thou shalt giuegive life for life; and so forth. Mark here the seuerity of Gods law against the mischieuing, or murdering of an infant before the birth & causing an vntimely birth, yea though by another man, though vnawares, through rashnes and vnaduised heat, though contrary to his purpose & meaning, which was onelyonly to kill or mischiefe his neighbour, and not the woman, p. 142or that she went withall, what seuere punishment then may we thinke in conscience to be dew to the mothers themselues, who being prouoked by no iniurie, nor stirred vp to any passion (but ought rather to bee full of the bowels of compassion) doe wittingly, willingly and of set purpose, euen of meere pride, contend & striue with the worke of God and nature, to murder or mischiefe it, Pro. 13.10Prov 13:10and that onelyonly for the maintaining of (as they imagine) that blossome, which to such gracelesse persons is rather a blemish then an ornament? Who seeth not the necessity of this consequence, and force of this reason? And albeit mans law should neglect the equity of this iudiciall, will not God, who iudgeth whoremongers and adulterers, Hebr. 13.4Heb 13:4be auenged of such vnnaturall and cruell murderers? And if Onan were made an example of Gods wrath to all posterity) for corrupting his seede through enuie before p. 143Gen. 38.8.9.10.Gen 38:8Gen 38:9Gen 38:10it came neere any conception, how shall they thinke to escape, who spoile the same after it is come to furder perfection? I speak not this of cōmon harlots, nor yet of such who hauing fallen through infirmity, doe adde sinne to sinne, and cruelty to vncleannesse, to hide their fault from the eies of men, but rather of such who (contrary to the doctrine of this Prouerbe) being possessed with an ouerweening opinion of the excellency of beauty without piety, doe grudge and striue against that, which they might and ought to auow to the praise and glory of almighty God.

From this roote springeth another sinne of the same kinde; A reproofe of such as wilfullie neglect to nurse their owne children.which though it bee not altogether so hainous as the former is; and hauehave fairer pretences then the other hath; yet it is a sinne contrarie both to the law of nature, and to the doctrine and examples of the word of God; I p. 144meane the sinne of mothers, who hauing (by the prouidence of God) abundance of milke, health of body, and in competent & sufficiēt measure all abilities and opportunities, for the nursing & suckling of their own children, doe notwithstanding out of an immoderate care of pampering their bodies, and maintaining their beauties, and brauerie of apparell, vnnaturally omit and reiect so necessarie, christian and comfortable a dutie. That this is a sinne against the law of nature, may appeare by the practise of all nations both ciuill and barbarous (yea of the verie brute beasts) christian and heathen, and by the manifolde naturall reasons, where vponupon the same practise is grounded. That it is contrarie to the doctrine and practise of the Saints; written for our learning in the holie booke of God, might bee shewed by sundry testimonies and examples which to enlarge and stand vponupon were to p. 145make another treatise.

Wherefore referring the godlie christian to the furder reading, Genes. 49.25. &. 21.6 7. Iob. 39.14.15.16. Lamen. 3.4 Cant. 8.1.8. Exod. 2.2.9. 1. Sam. 1.23. Psal. 22.9. 1. King. 3.21. Luk. 11.27 2. Tim. 5.10. Tit. 2.4. The conclusion of the third vse with a praier and a passage to the fourth. 1. Cor. 11.34. Pag. 34.Gen 49:25Gen 21:6Job 39:14Job 39:15Job 39:16Song 8:1Song 8:8Exod 2:2Exod 2:91 Sam 1:23Ps 22:91 Kgs 3:21Luke 11:27Titus 2:41 Cor 11:34and meditation of the Scriptures quoted in the margent, and other of the like nature; I end this third vse, and profit of this holy prouerbe which is correction or reproofe; beseeching almightie God, that their owne wickednesse (who are guiltie this waie) may correct them, and that their own hearts may smite them, as Dauids did for a lesse fault, and that they may so iudge themselues in this world, that they may not bee condemned with this world. So much of the third vse of this holy prouerbe, where vponupon I hauehave dwelt some what the longer, because (as hath beene said) the direct and proper vse, and drift of this prouerbe is to correct and reprooue the sinne of them, who bring a curse both vponupon themselues and others, by making a separation of those things, which God would hauehave vsus ioyne together, p. 146that is of beautie and chastitie, riches and religion, naturall gifts and spirituall graces, Esay 40.6.7.8.Isa 40:6Isa 40:7Isa 40:8preferring flesh which is but grasse, and the glorie of flesh which is but as the flower of the field, before the word of the Lord which endureth for euer.

Wherefore (to speake a word or two of the fourth vse of this prouerbe) as it serueth to teach, Vse 4 Instruction.to conuince, and to correct; so doth it likewise serue to instruct, direct, awaken, quicken, comfort, encourage, and stirre vp all ages, sexes, and conditions to a cheerefull constant and faithfull performance of this holie dutie of ioyning pietie to beautie, a religious heart to a beautifull face, a good conscience to a great estate; and to preferre a little wealth, Psal. 37.16 Pro. 15.16Ps 37:16Prov 15:16a little health, a little beautie, a few worldly comforts and benefits (yea if neede be none at all) being ioyned with the feare of God, before anie one, or all of these together, being ioyned p. 147with indiscretion and prophanenes. Hearken then to Salomon O all yee faire ones that want discretion, yee noble and honorable, yee wittie and welthie, yee strong and helthie that feare not God, Ier. 13.15.Jer 13:15which is the true wisdome, beautie and riches; beare and giuegive care, be not proud of your painted sheath & peacockes feathers, for the mouth of the Lord hath spoken it, that none of these things can make you comely and amiable in his eies; if grace and godly discretion be wāting; 1. Cor. 12.31.1 Cor 12:31Therefore couet earnestly the best gifts, and aboue all that you may feare the Lord, despise not prophecying which edifieth, but despise pride in outward things which puffeth vp, and maketh that men know neither God nor themselues. For as the prophet saith of the people of Israel. Esay 1.3.Isa 1:3The oxe knoweth his owner, and the asse his masters crib (and the vncleane hog his dames swil-tub) & in another place; Ier. 8.7.8.Jer 8:7Jer 8:8euen the storke in the aire knoweth her appointed p. 148time, and the turtle, and the crane, and the swallow obserue the time of their comming: but my people knoweth not the iudgement of the Lord: so (may I say of such conceited and proud persons, that they also know not the iudgement of the Lord; they neither feare nor foresee his punishments comming vponupon them for their sinnes, they neither know, nor acknowledge, worship or serue (with zeale and euotion) anie other God, but the idole of their owne braine; euen the thing that they (in the error of their iudgements) hauehave fancied to themselues, and set their hearts vponupon; as pleasure, beautie, riches, and the like vanishing and vnprofitable vanities; whereby it commeth to passe that they are much more brutish and senselesse then the beasts themselues.

Christ saith to the Pharisies, (sinning in another kind) Yee are they that iustifie your selues before men, Luk. 16.15.Luke 16:15but God p. 149knoweth your hearts, for that which is highlie esteemed before men (as external holinesse, fasting, praier, almes deeds without sinceritie) is odious and abominable in the sight of God. The like may the true ministers and members of Iesus Christ say to such vaine men and women. Yee are they that flatter and please your selues, and desire to appeare faire and comely, beautifull and glorious in the eies of men, but God seeth your hearts, he seeth your pride, profanenesse and indiscretion, which make these things which are highly esteemed before men (as beautie riches honor, and prosperitie without pietie) odious & abominable vntounto him. And though Samuel otherwise a holy prophet, were (as a man) vponupon the sudden deceiued and carried awaie with the goodly stature and comely person of Eliab the eldest sonne of Ishai, as if he were appointed to succeed Saul (a goodly tall man of stature) in the p. 150kingdome of Israel, 1. Sam. 16.6.7.8.1 Sam 16:61 Sam 16:71 Sam 16:8yet God teacheth him another lesson, as wee may reade in that place. Looke not (saith the Lord) on his countināce, or on the height of his stature, because I hauehave refused him: for the Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart. Wherfore (to returne to our instruction the fourth and last vse and profit of this prouerbe) O yee vaine and foolish men and women, heare and giuegive eare, bee not proud of such fading flowers, giuegive glorie to the Lord your God in confessing & forsaking your wicked liues (made much more sinfull and committed with greater greedinesse by occasion of these outward gifts) before your light bee turned into darknesse, your beautie into blacknesse (as most certainely it shalbe especially at the resurrection of the iust) your strength into weakenesse and your plentie into want. Eph. 5.14. 1. Thes. 5.6 Esay 29.8.Eph 5:141 Thess 5:6Isa 29:8Awake awake out of this spirituall sleepe and goulden p. 151dreame. For all this while (that is so long as you dote vponupon these things) yee are but as when a hungrie man dreameth and behold he eateth, but when he awaketh his soule is emptie: or as when a thirstie man dreameth, and behold hee drinketh; but when he awaketh his soule is faint and longeth: euen so it is with you, you doe but dreame that you are faire rich and honorable, wise and happie, as the Church of Laodicea did; but if euer you awake, and arise from your sinnes (which is the first resurrection) & trespasses where in you are now dead, Reuel. 20.6.Rev 20:6and (as it were) buried, you shal with greefe acknowledge it to be true, which they should hauehave done; that is that you are wretched and miserable, and poore, Reuel. 3.17.18.Rev 3:17Rev 3:18and blinde and naked, and in like manner foule and vglie and deformed, and had need to buy (and by faithfull feruent and humble prayer to beg) of Iesus Christ gould tried in the fire, that yee may be rich; and whiter raiment, that ye may bee p. 152cloathed and that your filthie nakednesse doe not appeare, and annoint your eies with eye-salue that ye may see.

Wherefore (as Salomon saith of one outward blessing) trauell not too much to be rich, Pro. 23.45.Prov 23:45so it may bee said of the rest; trauel not too much to maintaine thy beautie, to encrease thine estate, or to aspire to preferment: cease from thy wisedome (that is from this carnall and worldly wisedome, which is not from aboue from the father of lights, but from beneath from the prince of darknes) for all these things will vanish like a shadow, they will take them to their wings like an eagle and flie away: 2. Pet. 1.5.6.7.8.9.10.11.2 Pet 1:52 Pet 1:62 Pet 1:72 Pet 1:82 Pet 1:92 Pet 1:102 Pet 1:11and giuegive rather heede (as the Apostle exhorteth) to ioyne vertue with your faith, and with vertue knowledge, and with knowledge temperance, and with temperance patience, and with patience godlinesse, and with godlinesse brotherly kindnesse, and with brotherly kindnes louelove: for it is not beauty and comelinesse of person, it is not p. 153worldly pleasure and plenty of outward things, that will bring peace to our consciences vponupon our deathbed: but if these things bee among vsus and abound, they will make vsus, that we neither shall bee idle, nor vnfruitfull in the acknowledgement of our Lord Iesus Christ, for he that hath not these thinge is blind, and cannot see a farre off, and hath forgotten that he was purged from his olde sinnes, wherefore brethren, giuegive rather all diligence to make your calling and election sure, for if these things be in you, you shall neuer fall, for by these means an entrance shal be ministred to you abūdantly in to the euerlasting kingdom of our glorious Lord and Sauior Iesus Christ. Loe here you see the robes & ornaments, wherewith all Christian men and women are to adorne and beautifie themselues, that they may bee rich, honourable, comely and faire indeed, though not alwaies in the wanton eies of worldly men, yet in the sight of God, and his holy Angels. p. 154Of the like sort and kinde are those iewels and ornaments, which in his former epistle he admonisheth Christian wiues to deck and trimme themselues with all. Whose apparelling (saith he) Let it not be (chiefly) that outward, with broidred haire, and gold put about, but let it be the hidden man of the heart, consisting in the incorruption of a meeke and quiet spirit, which is in the sight of God a thing much set by. For after this manner in the olde time, the holy women also who trusted in God adorned themselues, beeing in subiection to their owne husbands euen as Sarah obeyed Abraham, and called him Lord, whose daughters ye are while ye doe well, not being afraide with any terror. As if hee should say, will ye needs bee in the best fashion? will you goe costly gay and trim indeed? then get you garments that will not perish nor corrupt, but rather grow new and waxe better eueryevery day get you iewels and pearles that cannot be plucked from p. 155you, get you painting that will not in time wither your skinne, rot your teeth, nor corrupt your breath, but will sticke by you all your daies, and make you fairer eueryevery day then other, yea fairer and fatter in your age then you were in your youth, if with Mary, Psal. 92.14Ps 92:14you chuse that good part which shall neuer be taken from you.

Heere some may say you hauehave vsed many reasons to prooue that no outward thing is an ornament to an euill man, The way to auoid that sin which Salomon reprooueth, and to practise that duty which hee requireth in this prouerbe.and to conuince them that think otherwise, and to reproue such as are here transported and misled in their practise, now you exhort vsus to ioyne vertue with beauty, godlinesse with riches, and honest heart with a faire face, and a good conscience with come linesse of person and other outward gifts, but you shew vsus not how, or by what meanes we may attaine to this. For the satisfying of whom, I will giuegive (yet very briefly) the best direction I can out of the p. 156booke of God. Dauid (whose penne was guided by the holy Ghost) moued the like question long agoe, saying, Psa. 119.9.Ps 119:9How (or where with all, and by what meanes) shall a young man that is, any seruant of God especially such as bee young, (in whom reason and iudgement is most weake and affection most strong) redresse his way? that is reforme his life, amend his manners, mortifie his affections, and change his practise; and presently hee receiueth this answere as an oracle from heauen, yea he himselfe (as in other places) doth answer himselfe, by the spirit of God, Psal. 15.1.Ps 15:1saying, euen by taking heede therto according to thy word, the onelyonly plaine and perfect rule of all piety and vertue, godlinesse and honesty. HIs counsel was (for a heathen man) graue and good, Socrates.who aduised men and women to behold themselues well in a glasse, & if they found themselues to be faire and welfauored, Psa. 100.1.Ps 100:1then to make their inward vertues p. 157answerable to their outward beauties, & if they perceiued themselues to be foule or hard fauoured, then to supply the foulenesse of their faces, crokednesse of their bodies, (or whatsoeuer blemish they found in their outward shape) with the inward vertues and fairenesse of their minde and manners.

This counsell (as from a naturall man) was wittie and good, but the counsell which we may learne from the word of God is more holy and wise, more powerfull and effectuall, Iam. 1.24.25.26.Jas 1:24Jas 1:25Jas 1:26where the Apostle telleth vsus that If one heare the word of God and doe it not, he is like a man that beholdeth his natural face in a glasse, for when he hath considered himselfe, hee goeth his way and immediately forgetteth what manner a one he was. In which words hee doth not say that eueryevery one, that looketh in a glasse, doth alwaies forget his owne fauor and complexion, or goeth away without cleansing any spot p. 158in his face, or mending any fault in his apparell; for daily experience teacheth the contrary: but his drift and meaning is to shew, that carelesse and vnconscionable christians (of which sort the most part are) reape no more fruit by the holy word of God, for the edifying of their consciences, & amendment of their liues, then they do for the clensing of their skin or mending their cloathes, who look in a glasse after a sleight and supersiciall manner. To apply this to our purpose in answering the question propounded. By these words of the Apostle: first the vanity and sinne of carnall hearers is reproued: secondly all men and women are taught how and by what meanes to amend their liues: euen (which is the same in effect the Prophet saith) by beholding themselues in the glasse of the word of God, daily wiping away the spots and amending the faults, which there are set before them. For p. 159euen as by the benefit of a glasse heedfully looked into, wee see the spots that are vponupon our face, & faults of our apparell (especially about our heads) and are admonished and directed how to amend them: so by the benefit of the word of God, heedefully & conscionablie heard, we are made to see the corruptions of our hearts, and wickednesse of our liues, and are also most effectually admonished exhorted and stirred vp to amend the same. Wilt thou know then O thou vaine man or vndiscreet woman, that art faire without vertue, rich without godlinesse, learned without religion, and wise without honesty, how ill these things become thee? wilt thou see thine error in ouer-prizing them, and thy sin in abusing them, and learne how to make a right and holie vse of them? then looke aduisedly into the rule of Gods word. Take heed to thy feet when thou entrest into the house of God, and be p. 160more neere to heer, Eccl. 4.17.Eccl 4:17then to offer vp the sacrifice of fooles: that is, before thou set one foote into the Church, lay aside thy proud conceits, and sinfull lusts, that thou maist be fitted for holy exercises, and beeing entred into the Church giuegive an attentiue and conscionable care to the word reade and preached, and to the praiers that are made and offered vp to God the Father, through Iesus Christ in the name and behalfe of the whole congregation, that thou maist not onelyonly hauehave thy mind englightned with a true knowledge of good and euill, but also thy heart enflamed, with a godly hatred of that which is euill, and a perfect louelove of that which is good. The holy Apostle speaketh to the same purpose a little before, as it were expounding and enlarging the words of Salomon, when he saith, Let eueryevery man be swift to heare, Iam. 1.21.22.13.14.15.Jas 1:21Jas 1:22Jas 1:13Jas 1:14Jas 1:15slow to speak and slow to wrath, for the wrath of man worketh not the righteousnesse of God. p. 161wherefore lay aside all filthinesse, and superfluity of naughtines, and receiue with meekenes the ingrafted word, which is able to saue your soules. But be yee doers of the word and not hearers onelyonly deceiuing your owne selues, for if any be a hearer of the word, and not a doer, hee is like to a man behoulding his naturall face in a glasse: for hauing considered himselfe, he goeth his way: and presently forgetteth what manner of one hee was. But who so looketh into the perfect law of liberty, and continueth therein, he being not a forgetfull hearer, but a doer of the worke, he shal be blessed in his deede.

Behold here, Psal. 45.15. Luc. 12.11 Eph. 3.16.Ps 45:15Luke 12:11Eph 3:16you that desire to be faire within, as you are faire without, to be rich in God, as you are in goods, to bee strong in the inward man, as you are in body, behold I say what course you must take, what means you must vse, what glasse you must looke your selues in, and after what maner. But if ye say, ye wil not take this course, nor obey the voice p. 162of the Lord your God, nor looke into this perfect law of liberty to continue therein, but spend more time in looking and prying into a glasse of steele (and that with greater earnestnesse) then you did in reading, hearing and meditating the worde of God, then certenly (as hath bin proued) you shall neuer please God, nor be accepted in his sight, howsoeuer you may please your owne fancies, and be had a little while in admiration of such prophane, and ignorant persons as your selues. As for thereligious and godly wise, notwithstanding they will (and that of conscience, as the word of God doth teach them) giuegive you that ciuill honor and respect, which is due to the place, and calling you are in, yet they wil think of you in their harts (while you continue in the lusts of your ignorance) no better then of swine hung with iewels, whited wals, and painted sepulchers, slaues and bondmen to Satan, p. 163fooles set on horseback by Gods most wise and powerfull permission and appointment, Eccl. 10.6.7. The person of aged and of the minister and chiefly of the magistrate to be reuerenced in respect of their yeares and callingEccl 10:6Eccl 10:7while they that be princes indeed and heires of glory, are faine like seruants to trot afoot.

But least any conceited and ignorant person, seduced by the spirit of pride and error (as many hauehave beene in al ages) should take occasion hereby to despise gouernment and spurn against authority, because their inward graces, shining in their speeches and actions, are not answerable to their outward ornaments and honours, we must keepe in mind the distinction and difference of outward things and common gifts indifferently bestowed vponupon al men, namely that they be either the gifts of the bodie, or of the mind, or such as appertain to the whole man. Now concerning the gifts of the body, as health, strength, beauty, and the like bestowed vponupon a prophane person, who doth abuse them, they doe not p. 164bind vsus to respect and reuerence him a whit the more, but rather to loath and despise him; yet with all to pity and pray for him. The like is to bee said of the gifts of the mind, whether they be naturally ingrafted of God, as wit and memory, or gotten by industry, as art and learning, which being bestowed vponupon a man of a wicked life, we are rather to loath, pitie & praie for him in respect of the spirituall graces, which he wanteth, then to admire him in respect of the natural gifts that he abuseth, which is true as of them, so of riches, good successe faces and the like gifts belonging to the whole man or woman, which do not of themselues bind vsus in consciences, to giuegive any reuerence to such as hauehave them; but onelyonly so far foorth as they are ioyned to authority, dignity and preheminence of calling or yeares. For in these respects wee are to giuegive honor to them euen for conscience sake. Thus Abraham did reuerence p. 165and humble himselfe to the vncircumcised Cananites; Gen. 13.7 Gen. 33.3.Gen 13:7Gen 33:3and Iacob bowed to prophane Esau, and Dauid (a man according to Gods owne minde) did not onelyonly stoupe to Saul a wicked king, 1. Sam. 24.9. & 25.8.1 Sam 24:91 Sam 25:8but also in some sort to Nabal a churlish kinsman, calling himselfe his sonne because hee was his superior in yeares. We read what monsters rather then men (as Nero and others) were in authority, when Paul liued: yet marke what a law, and what awe he laieth vponupon all Christians to reuerence and obey them saying, Rom. 13.1.2.3.4.5.6.Rom 13:1Rom 13:2Rom 13:3Rom 13:4Rom 13:5Rom 13:6Let eueryevery soule be subiect to the higher powers; for there is no power but of God, and the powers that be are ordained of God. Whosoeuer therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receiue to themselues damnation; for magistrates are not to be feared for good works, but for euill: wilt thou then be without feare of the power? doe well, so shalt thou hauehave praise of the same: for he is the minister of God for thy p. 166wealth: but if thou doe euill, feare: for he beareth not the sword for nought, for hee is the minister of God to take vengeance on them that doe euil: wherefore we must be subiect, not because of wrath only, but also for conscience sake, for this cause yee pay also tribute; for they are Gods ministers, attending continually vpō this very thing. GiueGive to al men therefore their due: tribute to whom yee owe tribute, custome to whom custome: feare to whom feare, and honour to whom yee owe honour.

If any obiect that Paul himselfe did not practise this doctrine, Act. 23.3.4 5.Acts 23:3Acts 23:4when he taunted the high priest before a multitude. It must bee considered that the office of the high priest was now at an end, Christ Iesus (who was a high priest for euer after the order of Melchisidec) being not onelyonly come in the flesh, but risen from the dead, and entred into glorie, and seated at the right hand of God in the highest heauen, possessed of his eternall kingdome and priesthood. p. 167Besides, Paul himselfe doth professe before them all, that he did not know (or at least acknowledge) him to bee a lawfull high priest; for if hee had, he would not hauehave vsed those words, nor called him whited wall, because the Scripture saith, Thou shalt not reuile the ruler of thy people. And we read how submissely, and modestly he behaued himselfe afterwards towards Festus (an idolatrous & heathē man) being a magistrate. Act. 28.25.Acts 28:25For notwithstanding he were by him openly vpbrayded with phrensy and madnesse; yet he answered (as with bouldnesse and courage so) with patience & humilitie. I am not mad O noble Festus, but speake the words of truth and sobernesse. Againe, though Paul as a man, Gal. 2.11.Gal 2:11should hauehave failed aswel as Peter did, who was also an Apostle (though we neuer read that Paul did faile in anie publike action) yet that rule which Christ giueth concerning the Iewish Priests ought to hould euen concerning p. 168the Apostles also. Matth. 23.2.3.Matt 23:2Matt 23:3The Scribes and Pharises (saith he) sit in Moses seat, all therefore what so euer they bid you do, that obserue and doe, but doe not ye after their workes: for they say, and doe not. In like manner it may bee said. The Apostles sit in Christ his seat, and therfore whatsoeuer they bid you obserue, that obserue and doe, but doe not imitate them in all their personall actions, wherein (as priuate men) they might be deceiued. If anie say that Elias dealt roughly with Ahab, (being a King) returning his dung vponupon his owne face, when hee tould him it was he and his fathers house that had troubled Israel: 1. King. 18.18.1 Kgs 18:18and that Elisha dealt rudely with King Iehoram, 1. King. 3.131 Kgs 3:13whē comming before him, he tould him, that He had nothing to do with him, and bid him get him to the prophets of his father, and to the prophets of his mother and so foorth. To such I answere as Christ did to his disciples Iames and Iohn in the like case; Ye know not of p. 169what spirit ye are. Luk. 9.55.Luke 9:55Finally (to leaue this question) that charge which Peter giueth to seruants belongeth to all inferiors: 1. Pet. 2.18 29.21.1 Pet 2:18Seruants (saith he) be subiect to your masters with all feare, not only to the good and curteous, but also to the froward: for this is thanke worthy, if a man for conscience toward God endure griefe, suffering wrongfully, for what praise is it, if when you be buffeted for your faults, you take it patiently? for Christ also suffered for you, leauing you an example that you should follow, marke heere how hee saith: not only to the good and curteous; but also to the froward (whose authoritie, riches, & preheminence become them no better, then the iewels that are hunge vponupon the snout do become a swine) who are notwithstanding to be reuerenced, & respected for conscience sake, because of the commandement of God, and of that image of his gouernement and superioritie which they carrie. The like he saith (in the chapter following) to p. 170wiues, whose husbands were infidels & idolaters, Eph. 2.12.Eph 2:12euen (as Paul saith) verie Atheists in the world. Wherefore let none say O if I had a vertuous wife, or a religious husband; if I had a curteous & discreet master, I could most willingly submit my selfe, & yeelde al duetie and obedience vntounto them: O let no such voices bee heard out of our mouthes, for (as Peter saith) it is not worthie thankes (though it bee more then is found in a great number) to bee obedient and dutifull to such. Besides the commandement is generall without restraint. Exo. 20.12Exod 20:12Honor thy father and mother, &c. whether they be froward or curteous, bitter or sweete vntounto thee. Eph. 6.1. Coloss. 3.18.Eph 6:1Col 3:18OnelyOnly the Apostle Paul addeth one limitation when hee saith. In the Lord, that is so farre foorth as you may without sinning against the Lord, who is out spirituall and heauenly husband, father, king, and master. If any say, this will make them more proud and insolent p. 171then otherwise they would bee? I answere what is that to thee? Iohn 21.2.22. 1. Sam. 24.14.John 21:2John 21:221 Sam 24:14follow thou the Lord Iesus Christ, and say with holy Dauid. Let wickednesse come from the wicked, but let not my hand be against him. Besides the Apostles (who wrote by the infallible directiō of the holy Ghost) telleth vsus that this is the way to gaine them and to make them better, 1. Pet. 3.2.1 Pet 3:2Psal. 36.1.Ps 36:1and not the way to loose them, and make them worse: wherefore though thy conscience tell thee, Esay 1 3.Isa 1:3that (continuing in their wicked course) they are very Atheists in hart, and worse then brute beasts in the sight of God; yet let it also teach thee that they are to bee honored, and obayed in the Lord.

But to shut vp the fourth and last vse of this prouerbe, The conclusion of the whole.which concerneth instruction. Let vsus marke first, what iewels, talents and gifts, more or lesse, greater or smaller wee hauehave receiued, and are as it were decked and adorned with all. Secondly, let p. 172vsus remember from whom wee hauehave receiued them, Iam. 1.17.Jas 1:17euen from aboue, frō the father of lights, with whom is no variablenesse, neither shadow of turning. Thirdly, let vsus obserue how frankely and freely, the Lord hath giuen the same vntounto vsus, euen (as the Apostle saith in the next verse) of his meere will and pleasure, without any the least respect of our worthinesse or desert. Fourthly, let vsus consider for what end and purpose hee hath, so freely and graciouslie bestowed the same vponupon vsus, namely (which is the chiefe and principall end of all things) for the setting foorth of his praise and glorie; Prou. 16.24. 1. Cor. 10.31.Prov 16:241 Cor 10:31and in the next place for the spirituall good and eternall saluation of our selues and others. Fifthly and lastly (which is the maine scope and principall drift of this prouerbe) let vsus euermore bee mindefull (hauing duly and throughly considered what naturall parts, and outward gifts wee be endued with all) to striue & stirre p. 173vp our selues daily, Mark. 9.23Mark 9:23to make our inward and spirituall graces (as vertue, knowledge, temperance, patience, godlinesse, brotherly kindnesse and louelove) equall to them, yea if it bee possible (as all things are possible to him that beleeueth and vseth the meanes) farre to exceede and goe beyond thē. These gouldē vertues wel linked together, will make a more precious and comely chaine, then either nature, or art, our owne industrie, or the fauour of others (though they bee the greatest princes in the world) can possiblie bestow vponupon vsus: they will giuegive such a grace and set (as they call it) a luster vponupon vsus, that whatsoeuer our lot bee, whether beautie or blackenesse, strength or weakenesse, plentie or want, nothing shall disfigure vsus, but rather make vsus amiable and acceptable in the eyes of God, and his seruants, yea sometimes of his enemies. What wise marchants and prouident chapmen p. 174would not make sale of all they hauehave to furnish themselues with such wares, as are not onelyonly pretious and vendible in themselues, but will also correct and commend the most refuse and dead commodity that can fall into their hands?

This course if we take (according to the scope and drift of this diuine Prouerbe) wee shall not neede with that vaine Philosopher) to drowne our riches in the sea, lest they should drowne vsus; nor with another (as foolish as he) to spoile our fauor, Crates Thebanus. Spurina Etruscus.and disfigure our faces lest any should be enamored of vsus. Nor with some popish princes (of ignorance and superstition) to change our pallace for an vncleane cloyster, or our crowne of gold for a Monkes coule. Nor with some impatient person, to curse our beauty; birth, or any other blessing of God; but rather with faithfull Dauid to cry out, Psal. 116.12.Ps 116:12What shall I render to the Lord for all his benefits towards me? p. 175How shal I improue, and imploy my health and strength, my beauty, and comelines, my wit and learning, my birth and nobility, my riches and authority to the glory of God that gaue them, and to my owne saluation to whom he hath giuen them. O that the Lord would endue me with this holy discretion, that hee would giuegive me a beleeuing and religious heart, and make all these outward ornaments, and common gifts, instruments of grace, and spurres to godlinesse. 2. Tim. 6.8.For as godlines alone is that pretious treasure, and onelyonly rich reuenew, that bringeth with it true contentednes; so it is the fresh and liuely colour, which setteth such a glosse vponupon all the gifts of God, as maketh them comely and well-beseeming to all that hauehave them: yea which maketh a chaine of yron more beautifull and sightly (beeing hung vponupon the armes and legs of the seruant of God) then any chaine of gold or pearle beeing p. 176Act. 26.29. et. 28.20. Eph. 6.20. 2. Tim. 1.16.Acts 26:29Eph 6:202 Tim 1:16hung vponupon the necke of a swine, or seruant of the Diuell. O the felicity, and blessed estate of that man, and of that woman faire, or foule, healthy or sickly, rich or poore, base or noble, that hath attained this goulden gift, euen this sauing & sanctifying grace of godly discretion. For to such a one all things, euen things of base and common account in the world, (as pouerty, imprisonment, persecution, banishment, sicknes, & the like) are most decent and comely, on the contrarie part) O the miserie, & cursed condition of them that want this holy discretion, how many glorious gifts and good things soeuer they hauehave receiued of the Lord beside. For none of all these things doe become them, but rather disfigure and deforme them, and are vtterly cast away vponupon them, make their persons more odious & detestable, and their estate more damnable and inexcusable before God and his holy Angels, p. 177and before all good men, iudging soundly according to the truth of the word of God.

To shew this (ere I end) in one particular, in that sexe which Salomon intendeth chiefely to instruct by this prouerbe. A vertuous woman (saith he (is the crowne of hir husband (or a crowne to hir husband) but she that maketh ashamed, Pro. 12.4.Prov 12:4is as rottennesse in his bones, meaning by a vertuous woman, a religious, discreet, chast, modest, and huswifely woman, and by one that maketh ashamed, one (according to the phrase vsed in this text) that lacketh discretion, that is, godly wisedome and vnderstanding to redresse hir waies, according to the word of God. A crowne (we know) is a comely and kingly ornament, 2. Sam. 12.30.2 Sam 12:30rich and sumptuous in the highest degree. It is said of the crowne of the king of Ammon which Dauid tooke from him that the waight thereof was a talent p. 178of gould, set with pretious stones, which must needes bee of verie great valew, yet Salom…n compareth a discreete and vertuous woman to such a comely, sumptuous and princely crowne; yea in another place hee preferreth such a one before things of greatest price and valew vponupon earth, who (saith he) can finde a vertuous woman? Pro. 31.10.Prov 31:10for hir price is farre aboue pearles, and pretious stones. The meaning is, that a vertuous wife doth farre excell all outward blessings that heart can wish, & doth bring a mā more true credit, sound ioye, comfort, contentment and hearts ease, then a crowne of gould set with pearles and pretious stones can bring to anie ambitious Absolom whatsoeuer: and that a vitious woman yoaked to a man in marriage, taketh away al the ioy of his life, and is the greatest plague and torment in the world, comparable to anie gout, p. 179stone, or bone ach that the fraile and sinfull bodie of man is subiect vntounto. Gen. 18.12. & 21.10 &. 27 46. Luk. 1.16. Iud. 16.5.6 Iob. 2.9. & 29.17.Gen 18:12Gen 21:10Gen 27:46Luke 1:16Judg 16:5Judg 16:6Job 2:9Job 29:17Sarah was such a Crowne to faithfull Abraham, Rebecca to Isaac, and Elizabeth to Zachary: on the other side Delilah was such a greeuous bone ach to valiant Sampson; Micol to holy Dauid, and Iobs wife to his afflicted and patient soule. Now what is it that maketh a vertuous woman so pretious, & a vitious woman so vild? Surely it is not beautie; birth, or riches; nor on the other side, blacknesse, basenesse, pouertie or the like (as hath beene proued) but the pietie, modestie, huswiferie, chastitie, and in a word the holy discretion of the one, and the prophanenesse and indiscretion of the other.

Wherefore (deere brethren and sisters in the Lord) let vsus all like good Israelites wrestle with God, let vsus weepe and praie to him, Gen. 32.14Gen 32:14let vsus contend and striue (as Paul saith) for p. 190Hosse. 12.4this gift of holy discretion as for a price or masterie: Colos. 4.12Col 4:12let vsus striue I say (as for a garlond) for this goulden discretion, which will make vsus amiable in Gods eyes, an ornament to good men, Esay 48.18 42.Isa 48:18and a comfort (for without this there is no sound comfort) to our selues: and let vsus labour and fight, as against a most deadly and dangerous enemie, so against this prophane and carnall indiscretion, which will make vsus (though wee had all the ornaments in the world besides) odious to God, a reproach to men, and a burden to our selues, Mat. 16.26Matt 16:26What will it (saith Christ profit a man if (by apostacie and worldly wisedome, which with God is extreame folly and indiscretion) hee shall gaine the whole world, and loose his owne soule? Pro. 11.30Prov 11:30Or what shall a man giuegive for recompence of his soule? Salomō saith in one of his Prouerbs that He (or she) that winneth soules (which is done by holy doctrine, Dan. 12.3.Dan 12:3and example p. 191of life, the later whereof is in effect the same with godly discretion) is wise. For such (as saith the Prophet) shall shine as the stars for euer and euer. This spirituall gaine and couetousnes (as I may call it) moued the holy Apostle to make himselfe all things to all men, that hee might win the moe; and by an elegant comparison to prouoke all Christians (after his example) to take the like course. 1. Cor. 9.24.1 Cor 9:24Know yee not (saith he) that they who run in a race runne all, but one receiueth the prize? So runne that ye may obtaine; and eueryevery man that striueth for masterie is temperate in all things: Now they do it to obtaine a corruptible crowne, but wee for an incorruptible. I therefore so runne, not as vncertainelie; So fight I not as one that heateth the aire but I beate down my bodie, and bring it into subiection, least by any meanes hauing preached vntounto others, I my selfe become a castaway. Marke here a liuely p. 192example of a Christian Champion, to bee imitated not onelyonly (though cheefly) of Ministers, but generally by all, that professe christianity and beleeue (with Paul) the resurrection of the dead, both of the iust and vniust, and do hope and long after the life euerlasting. For this is as much in effect, as if hee should say what a shame, yea what a madnes were it, for vsus (who looke for an exceeding superexcellent and eternall waight of glory) to pamper the body, 2. Cor. 4.17.2 Cor 4:17to dote vponupon beauty, bodilie pleasures, transitorie riches, worldly honor, or any thing that may hinder vsus in our Christian race, seeing they are so strict and temperate in diet, that look only for a garlond of leaues?

Let vsus therefore (beloued in the Lord) in like manner so runne that wee may obtaine. Let vsus beate downe our bodies, and keepe them in subiection to the spirit, p. 193least when wee hauehave a little while pleased our selues in following the lust of the flesh, 1. Ioh. 2.15 16.1 John 2:15the lust of the eye and the pride of life, wee loose the fruition of the Lords most blessed and holy presence for euer. Let vsus deny our selues, Col. 3.5.6.Col 3:5Col 3:6and mortefie our earthly members, fornication, vncleannesse, inordinate affections, euill concupiscence and couetousnesse (in like manner, pride and selfe-pleasing, ouer-prizing and doting vponupon outward things) which is idolatrie, for which things sake, the wrath of God commeth on the children of disobedience. Let vsus (as was saide before) like good Israelites so wrestle with God by faithfull, earnest, and humble praier, that wee may preuaile, and get power and victory ouer the vanity of our minds, and pride of our hearts, and to detest the dreames, and pollute the idols of our owne braines, to cast away all carnall imaginations, p. 194and prophane admiration of outward things, Esay 30.22Isa 30:22to say to our wires and tires, our deckings and paintings, and all our gewgawes (not befeeming grauitie and sobriety) Get you hence, Iosu. 24.21.24.Josh 24:21Josh 24:24we will worship the Lord our God, and him onelyonly will wee serue, wee will goe and returne to (the Lord) our first husband, for it was better with vsus then, Hose. 2.7.Hos 2:7then it is now: wee will abhorre vanity, and despise vild persons, and honour them that feare the Lord, Psal. 15.4. & 119.63.Ps 15:4Ps 119:63and their companions will wee be: we will esteeme better of the poore (base deformed sickly simple and vnlearned) that walketh in his integrity, Pro. 19.1. & 28.6.Prov 19:1Prov 28:6then of him that abuseth his lips (boasting of his riches, birth, beauty, health, wit, and learning) and wanteth grace. Gen. 32.26.Gen 32:26Finally let vsus firmely resolue with valiant Iacob neuer to leaue our hould, nor to giuegive the Lord any rest, till hee hauehave blessed vsus, that is, bestowed vponupon vsus, some competent and comfortable p. 195portion and measure of this sauing and sanctifying grace of holy discretion, without which nothing will become vsus, or commend vsus in the eies of Almighty God and his blessed Angels, and saints, and with which, all things whatsoeuer (sinne onelie excepted) will beautifie and adorne vsus, and make vsus faire and comely, rich and wealthy, strong and healthy, learned and witty, noble and mighty, though not to the eye of flesh and blood; yet to the eye of faith and sound beleefe in the perfect law of the onelyonly wise God, to whom alone bee all glory for euer Amen. Now the God of all mercy and consolation, who is neere to all them that call vponupon him in faith and singlenesse of heart, grant to eueryevery one of vsus a comfortable measure of this heauenlie grace of godly and holy discretion, and that for Christ Iesus sake his most dearelie beloued, and onelyonly begotten Son, p. 196and our alone mediator and aduocate. To whom with God the Father, and God the holy Ghost, being the King eternall, inuisible, and immortall, the onelie wise, most iust and good God, be giuen all power and dominion, all glorie and honour, thankesgiuing and obedience for euer and euer, Amen.

FINIS.