Exposition of Proverbs 18-20, Exposition · Chapter 19

Exposition of Proverbs 18-20 · Exposition · Chapter 19

p. 33AN EXPOSITION OF THE NINETEENTH CHAPTER OF THE PROVERBS.

CHAPTER. XIX.

Verſe. 1. Better is the poore that walketh in his vprightnes, then hee that peruerteth his wayes, and is a foole.

BEtter is the poore] more happie and comfortable is the eſtate of him that is of little wealth, and of ſmall poſſeſſions, and greater reſpect is to be had of him, that walketh in his vprightnes, indeuoureth conſtantlie to be iuſt and godlie, in wordes and workes, then hee that abuſeth his lippes, then the rich that is giuen to ſpeake wickedlie, and is a foole, voide of grace, and godly wiſdome, and full of vice, and leaudnes. Thus ſtandeth the oppoſition: better is the poore that vſeth his tongue aright, and walketh vprightlie, and ſo is wiſe, then the rich that abuſeth his tongue, and walketh corruptly, and ſo is a foole.

¶ They that be ſmall and godlie, are in better caſe then ſuch Doct. as be great and wicked.

Pouertie is oftentimes found to be an ornament, and for great commendation, as it was to the worthie Smirnians in the Reuelation of Saint Iohn, and riches turne to be a reproch, andReu. 2. 8.Rev 2:8 p. 34matter of great diſgrace, as befell that churliſh Naball, in the booke of Samuel. There were manie richer men then thoſe1. Sam. 25. 2.1 Sam 25:2 diſtreſſed Saints, whom the Apoſtle ſpeaketh of in the Hebrues, which wandred vp & downe in ſheeps-skinnes, & goats-skinnes, being deſtitute, afflicted, & tormēted, wandring in the wilderneſſes & mountaines, Hebr. 11. 37.Heb 11:37and dennes, and caues of the earth: how could any be much poorer? and yet no worldling was ſo good: for the Scripture teſtifieth, that the world was not worthie of them.

Firſt, integritie and goodnes, doe ſo farre ſurpaſſe all earthlie Reaſ. 1 poſſeſſions in worth and value, as that they are ſcarce fit to be named together in one day, by way of compariſon.

Secondly, the godlie by his graces, though neuer ſo meane, 2is much more profitable to the places where hee conuerſeth, then the wicked, though neuer ſo mightie: the one doeth good, and either keepeth off curſes, or procureth the remouall of them: and the other worketh miſchiefe, and draweth downe iudgements vponupon a people, and cauſeth a continuance thereof.

Thirdlie, the condition of the perſons themſelues is verie 3vnequall, by our Sauiours owne ſentence, eſpeciallie in regard of that which they ſhall finde for their eternall ſtate hereafter. Bleſſed be the poore (ſaith hee) for yours is the kingdome of God:Luk. 6. 20.Luke 6:20 but woe be to you that are rich, for you hauehave receiued your conſolation: Bleſſed are yee that hunger now, for ye ſhalbe ſatisfied: but woe be to you that are full, for ye ſhall hunger. Bleſſed are ye that weepe now, for ye ſhall laugh: but woe be to you that now laugh, for ye ſhall waile and weepe.

Inſtruction to be moſt prouident, in gaining that which will Vſe. be moſt profitable to further our preferment. If vpright walking will giuegive vsus a precedencie in the ſight of God, and hearts of good men, before them that abound in ſubſtance, & are barren of ſanctification, it is labour beſt beſtowed, rather to treaſure vp ſpirituall vertues, then to heape vp carnall commodities: rather to prouide for the ſoule, as did poore Lazarus, then to pamper vp the fleſh, as did the rich Epicure. Now the ſtate of the one is knowne to be bleſſed, when the time was, when he ſeemed very miſerable: & now the caſe of the other is found to be fearfull, though once he was thought to be moſt fortunate.

p. 35Reproofe of them that deſpiſe the poore, becauſe they reckon them ſo baſe and contemptible, and magnifie the rich, becauſe they eſteeme them ſo excellent and honorable. So dealt they in the Apoſtles time, as Saint Iames conuinceth them: they gaue all entertainment to the wealthie, though they were perſecutors, and blaſphemers, by offering deſpite to the needy, though they were Gods owne ſonnes, and heyres of his kingdome.

And it is an ordinarie thing in all queſtions and diſcourſes, and that which the holie Ghoſt reprehendeth, that the wiſedome of the poore is despiſed, and his wordes are not heard: but the ſayings of the rich, how friuolous, and fooliſh, and falſe ſoeuer they bee, are made authenticke: and their actions, (though neuer ſo vnlawfull) doe carrie authoritie with them, are made warrantable, or neceſſarie precedents, for imitation. Who may contradict, when the teſtimonie of your betters is alleadged for proofe? who may diſlike, when the example of the beſt is brought for practiſe? And who are theſe betters? they that hauehave more money, and leſſe honeſtie then their neighbours. And who are theſe beſt in the houſe, beſt in the Towne, beſt in the Countrey? they that hauehave the beſt liuings, though diuers of them liue moſt leaudlie.

Verſe 2. Both the minde without knowledge is not good, and hee that haſteneth with his feete ſinneth.

TWo vices are here matched together, and reprooued together, as dangerous and hurtfull, wherof the one is cauſe of the other, which are ignorance, and raſhnes. Concerning the former, it is ſaide, that without knowledge, where the ſound knowledge of Gods holie will is contemned, or neglected, the minde is not good: the man is not good. For a part is put for the whole: whatſoeuer ſhewes hee maketh of faithfulneſſe within, all is but deceiueable; his ſoule (as the originall Text hath it) is deſtitute of goodnes, and then, what is there in him, or proceedeth from him, that may be called good? And hee that haſteneth with his feete, ſinneth.

p. 36The latter is deſcribed by a ſimilitude, from him that ſhould headilie runne on blind-folded, and hood-wincked, in a perilous way, that he neither knoweth, nor euer ſaw: as ſuch a one is in daunger to daſh againſt ſtumbling blockes, or to fall into quick-ſands, quagmires, mine-pittes, brookes, or ditches: So hee that vnaduiſedly, and without deliberation, attempteth, and executeth matters of moment, and importance, cannot auoyd errours, and inconueniences, yea ſinnes & tranſgreſſions.

¶ An heart altogether ignorant, is altogether corrupt and ſinfull. Doct. 1 See Chap. 9. verſ. 10. Doct. 2.

¶ And he that haſtneth, &c. Whatſoeuer is raſhly done, is ill done. Doct. 2

Wee hauehave a prouerbe, That it is good to looke before one leape, which holdeth euer true in this caſe that wee now deale in: for manie are ſoone plunged ouer head and eares, in miſerie, or faultineſſe, through want of foreſight in their affaires. Euen when good men would be ſuddaine in their words or actions, and remiſſe to ſeeke or take direction, hauehave bene found to ſwarue farre from the right way. And Ioſhua, and the Elders, in accepting the tale of the Gibeonites: Eli in condemning Hanna of drunkennes: Dauid, in crediting Ziba, againſt Mephiboſheth: and Iehoſhaphat, in ioyning twiſe with the Kings of Iſrael. It was ſaide before in the fifteenth Chapter, that without Prou. 15. 22.Prov 15:22counſell, thoughts come to naught: but in the multitude of counſellers, there is ſtedfaſtnes.

Verſe 3. The fooliſhnes of a man, ouerthroweth his way, and his heart fretteth againſt the Lord.

TH fooliſhnes of a man,] the ſinfulnes and vngodly behauiour of the wicked, ouerthroweth his way, draweth croſſes and iudgements vponupon him, & cauſeth him to hauehave ill ſucceſſe, & his heart fretteth againſt the Lord: though his tongue do not openly blaſpheme, yet his heart doth ſecretly murmure againſt God, as if hee were vniuſtly, the cauſe of his calamities. Neither doth he this directly alwaies, & imbittereth himſelfe againſt the perſon of the Lord, but ſcorneth at his hand, & accuſeth his proceedings, vnderunder the name of chance, & il luck, & bad fortune, & many times religion is exclaimed vponupon, & profeſſion p. 37quarrelled at, eſpecially if religious profeſſours diſlike of his irreligious profanenes, do thriue and proſper, when he is plagued and puniſhed.

¶ EueryEvery mans hurt, doth growe for his owne ſinne and folly. Doct. 1 See chapter. 11. 3.

¶ And his hurt or afflictions often make many wicked men Doct. 2 the worſe. That curſed Caine may be produced for an example hereof, who being conuicted of the Lord himſelfe of that cruell and vnnaturall murther, did no way ſubmit or humble himſelfe vntounto him, nor craued fauour at his hands, but onelyonly excepted againſt the ſeueritie of the ſentence, that his puniſhment Gen. 4. 13.Gen 4:13was greater then he could beare. And what a wholeſome concluſion made that impious miſcreant in the booke of kings, when in that extreame famine, he ſaid: Behold, this euill commeth of the Lord: ſhall I attend on the Lord any longer? And no better is the behauiour of thoſe Romiſh, Antichriſtian idolaters, whom the ſpirit foretold of in the Reuelation of S. Iohn, that the Angell powring out his viall vponupon the throne of the beaſt, and his kingdome waxing darke; they gnawed their tongues for ſorrowe, and blaſphemed the God of heauen for their paines, and for their ſores, and repented not of their workes, to giuegive him glorie.

Firſt, the effect of Gods ſtrokes is like to that of his word, and Reaſons. 1 other ſacred ordinances: if grace be giuen with them, they are very profitable by his bleſſing, and helpe the heart: if they be ſent without grace, they are very hurtfull by accident, and harden the heart.

Secondly, many are plagued in wrath, and with vengance, 2their preſent puniſhments being curſes, and forerunners of their future deſtruction: and all that ſuch ſuffer, is more pernitious to their ſoules, then painefull to their bodies: for thereby they take occaſion to increaſe and haſten their eternall ſufferings.

Inſtruction to take a contrarie courſe in all our troubles and Vſe. afflictions, namely, to ſearch, and trie our waies, as we are exhorted in the Lamentations, and to conſider how much leſſe we beare, then we hauehave deſerued, and ſo to iuſtifie Gods proceedings, and condemne out owne prouocations: to acknowledge p. 38him to be iuſt, and mercifull, and our ſelues to be wicked, and vnworthie of merciemercy. This will repreſſe our paſſions, and make vsus more patient: this will take away diſcouragement, and confirme our comfort: this will direct our tongues to thankfulnes, and preſerue our hearts from bitternes. But then we muſt intreat the Lord, that when he chastiſeth vsus, he will teach vsus in his Pſal. 94. 12.Ps 94:12lawe: when he inflicteth ſtripes and troubles vponupon vsus, outwardly, he will infuſe humilitie and wiſedome into vsus inwardly: for he that remaineth fooliſh, cannot vnderſtand why he is ſmitten, nor how the ſtrokes may be ſtaied: and he that continueth proud, will not caſt downe himſelfe before the Lord to pacifie his diſpleaſure.

Verſe. 4. Riches gather many friends, but the poore is ſeparated from his neighbour.

RIches gather many friends] wealth increaſed, increaſeth the number and heape of ſuch as pretend good will, and draweth daily new friends. The perſons of men doe not this, nor their graces, but their riches. They make many fetches, they hauehave many geſtures, they vſe many words, and all this while their hearts are fixed on the goods, as flies ſeeke where honie is, and mice and rattes will haunt an houſe where foode is to be gotten. So that their louelove is to the monie, or other ſubſtance, though they make ſemblance of good affection to the man. But the poore is ſeparated from his neighbour, he that is needie or afflicted, or in diſgrace, is forſaken of all his carnall friends, and companions, they either turne from him, as a ſtranger, or againſt him, as an enemie.

Fleſhly men louelove onelyonly themſelues, vnderunder pretence of Doct. friendſhip to others. See chapter 14. 20.

Verſe. 5. A falſe witneſſe ſhall not be vnpuniſhed, and a forger of lies ſhall not eſcape.

A Falſe witnes] either he that doeth wittingly miſinforme the magiſtrate, or any other gouernour, or he that by his p. 39vniuſt teſtimonie goeth about to confirme that which an other hath vntruely ſuggeſted, ſhall not be vnpuniſhed, but plagued either ſooner or late, with ſome temporarie penaltie of ſhame and miſerie in this world, or with eternall perdition of ſoule and bodie in the world to come. And a forger of lies, which vſeth his tongue to falſehood, how artificially, and with what ſhewes, and colours ſoeuer, though in priuate, ſhall not eſcape, ſhall not be alwaies free from puniſhment, though by flattering of himſelfe, he thinketh the ſinne not dangerous: and though by meanes of his wit, and preſent proſperitie, he ſeemeth able to preſerue himſelfe in ſafetie.

¶ Howſoeuer falſe witneſſes preuaile againſt others, they ſhall Doct. 1 be ſure to ſpeede ill themſelues.

The repetition of this ſentence in ſo many places, doeth clearely teſtifie the veritie of it. The ſelfe ſame words with this our text, are in the ninth verſe of this chapter: and the ſame matter in more peremptorie words, is in the eight and twentith verſe of the one and twentith chapter, where it is ſaide, that a falſe witnes ſhall periſh.

Firſt, the ſinne that he committeth is very greeuous, and the Reaſons. miſchiefe that he worketh is very noyſome. He tranſgreſſeth againſt God, whoſe iuſtice he cauſeth to be preuerted: and offendeth againſt the iudge, whoſe ſentence he cauſeth to be miſplaced: and treſpaſſeth againſt the innocent, whoſe right he cauſeth to be taken from him: and ſo he procureth a iudgement vponupon the ſtate: and ſo he is hurtfull to the ſocietie of mankinde.

Secondly, the offendour that is guiltie of this ſinne, is very 2odious to the Lord, being of the number of thoſe whom heProu. 6. 16.Prov 6:16 hateth, and whom he ſaieth his ſoule abhorreth.

Thirdly, he requireth the magiſtrate to lay the ſame puniſhment 3vponupon him, as he thought to hauehave brought vponupon his brother.Deut. 19. 21.Deut 19:21 And that no compaſſion be ſhowed vntounto him, but life for life, eye for eye, tooth for tooth, hand for hand, foote for foote.

Fourthly, though the magiſtrate doe ſpare him, and 4no miſerie come vponupon him in this life, yet he himſelfe will not ſpare him hereafter, but ſetteth him in the rancke of themPſal. 15. 3.Ps 15:3 p. 40which are to be excluded from euerlaſting life.

Inſtruction to oppoſe the perill of falſe witnes-bearing to all Vſe. the motiues whereby men are induced to beare falſe witnes, that they may be of leſſe force to preuaile. Art thou ſolicited to pleaſure any great perſon by periurie, whoſe fauour may make for thy profitte, and whoſe anger may turne to thy hurt? Remember that thou thereby diſpleaſeſt the greateſt, euen the God of heauen, whoſe fauour would ſurely be for thy happines, and whoſe anger will certainely turne to thy deſtruction. Art thou perſwaded to gratifie a firend therewith, or moued by the ſame, to croſſe thine enemie? Thinke how vnfriendly thou dealeſt with thine owne ſoule, and what enmitie thou ſheweſt to thy ſelfe for thy ruine. Doth monie, or other rewards, allure thee to lie, and to teſtifie that for truth, which thine owne heart knoweth to be vntrue? Forget not that thou art about to ſell thy ſaluation for that mony, and to purchaſe perdition, and helliſh miſerie with the ſame. And looke what force there ſhould be in theſe meditations, to detaine & keepe men backe from giuing out of falſe reports, or giuing in of falſe euidence, ſo farre ought they alſo to worke feare, ſorrow, and godly contrition in them that hauehave alreadie faulted in this dangerous kinde of falſehood. If repentance be not in them with ſpeed, to preuent this puniſhment, who knoweth how ſoone plagues will come vponupon them to preuent their repentance.

¶ And a forger of lies, &c.] No liar can liue in any good ſafetie. Doct. 2 See chapter. 12. 22.

Verſe. 6. Many ſue to the face of the prince, and eueryevery man is friend to him that giueth gifts.

MAny ſue to the face of the prince] they ſeeke the fauour and countenance of them that be in authoritie, eſpecially if they be alſo wealthy, and bountifull. He ſpeaketh not here in the commendation of them, as being loyall in louelove, for conſcience, but for the reprehenſion of them, as being ſubmiſſe in ſhewe, for commoditie. And eueryevery man is friend to him that giueth gifts. He declareth in this latter clauſe, the cauſe of that which p. 41he had affirmed in the former, why ſo manie ſue to the face of the Prince, becauſe Princes hauehave moſt to beſtowe, and eueryevery man, eueryevery carnall man for the moſt part is friend, would be thought a friend to him that giueth gifts, that hee might be vſed as a friend, and hauehave gifts beſtowed vponupon him.

¶ Manie pretend much loyaltie to Princes and Potentates, Doct. which beare little good will vntounto them.

As it was ſaid a little before, that riches gather many friendes: ſo is it inſinuated here, that power getteth manie ſubiects, not which reuerence authoritie, or deſire the Princes honour, ſo much as they gape for their owne priuate gaine, or preferment. Such as Saint Iude doeth liuelie deſcribe, ſaying, thatIude. 8. 16. they despiſe gouernement, and ſpeake euill of them that are in authoritie, and yet they hauehave mens perſons in admiration, becauſe of aduantage.

Firſt, ſome crouch, and bowe, and faine themſelues forward Reaſ. 1 to yeeld all ſubiection, onelyonly through feare, as wanting courage or power to reſiſt. Dauid was ſo dealt with, and tooke good obſeruation thereof. As ſoone as they heare (ſaith hee,)Pſ. 18. 44. 45Ps 18:44Ps 18:45 they obey mee; the ſtrangers diſſemble with mee: the ſtrangers ſhrinke, and feare in their priuie chambers.

And ſo did Shemei, after that hee ſaw Abſhaloms rebellion2. Sam. 19. 19.2 Sam 19:19 ſuppreſſed.

Secondlie, others are verie officious, preſenting themſelues 2to doe all ſeruices, not becauſe they are ſo commaunded by God, but for that they are ſo perſwaded by the hope of aduācement, as was the policie of Achitophel, all the time of Dauids proſperitie, before the rebellion of Abſhalom.

Thirdlie, diuers creepe into the fauour of mightie men, in 2meere malice againſt their aduerſaries, to be armed with their power, for reuenging themſelues on them whome they maligne: As was the practiſe of Abner, when hee was fallen out2. Sam. 3.2 Sam 3 with Iſhboſheth.

Inſtruction for rulers, and men of authoritie, to be as warie Vſe. in truſting, as flatterers are wilie in deceiuing: and to bee as prompt and wiſe to finde out their diſſimulations, as they are preſt and cunning to pretend faithfulneſſe: becauſe ſcarce anie p. 42are euer found more perfidious and falſe, then they that ſeeme to be moſt obſequious and dutifull. None filche and ſteale more: none murmure and whiſper more: none back-bite, and diſcloſe ſecrets more: none breake out at laſt into clamours, and traduce more: beſides, their readineſſe to conſpire, and ioyne with their gouernorus moſt mortall aduerſaries, againſt them.

Admonitions for inferiours, to propoſe an other end of obedience, 2to performe it in better manner to the Prince, & others, whom God hath ſubiected them vntounto: namely, more to ſeeke Gods fauour, then mans face; and rather to be loyall in heart and deed, for conſcience, then counterfeit loyaltie in word and ſhewe, for commoditie. God hath ordained authoritie ſo reuerently to be regarded and honoured, as that ſubiects ſhould ſeriouſlie ſhewe themſelues ſubiects, and that with fidelitie, and not ſportingly play the ſubiects, as though they acted a part on a ſtage, in a vizard, with fraude, and hypocriſie.

Verſe 7. All the brethren of the poore doe hate him: how much more will his friends depart farre from him? Though hee be inſtant in words, yet they will not.

ALl the brethren] the whole kindred, euen they which are vnited with the neereſt bonds of nature; being yet carnall and vnnaturall, of the poore, of him that is decayed in his eſtate, or in diſgrace with ſuperiours, though neuer ſo vnworthilie, doe hate him, they loathe and deſpiſe him. How much more will his friends depart from him? Not they which were faithfullie affected to him at any time, and bare him good will in truth, (for a friend loueth at all times, and a friend is neerer then a brother,)Prou. 17. 17. & 18. 24.Prov 17:17Prov 18:24 but ſuch his companions as diſſembled with him, making profeſſion and ſhew of louelove in his proſperitie for their owne aduantage, theſe in his aduerſitie, goe farre from him, caſt him off, and withdrawe themſelues from him, as being aſhamed of his companie, and vnwilling to take any notice of him, much more to deale in his cauſe, or to ſupplie his wants. Though hee be inſtant in wordes, albeit hee hartilie intreate, and earneſtly importune p. 43them for comfort, reliefe, and fauour, yet they will not, they will not heare any requeſt or complaint that hee maketh, they will not befriend them in anie matter of weight, wherein they may do him good.

¶ Neither conſanguinitie, nor familiaritie, will make a fleſhlie Doct. friend firme to him that is in miſerie.

Pouertie and afflictions, do miniſter matter enough of quarrell and breach, though no wrong be offered, though no fault be committed. What was Iobs treſpaſſe, and wherewith was he to be charged, when his bretheren were remoued from him, and his acquaintance were ſtrangers vntounto him? when his neighbours did forſake him, and his familiars did forget him? when they that dwelt in his houſe, and his maides tooke him for a ſtranger; for he was a ſtranger Iob. 19. 13. 14 &c.Job 19:13Job 19:14in their ſight? when hee called his ſeruant, but he would not anſwere, though he prayed him with his mouth? when his breath was ſtrange vntounto his wife, thogh he praied her for the childrēs ſake of his owne bodie? And what was Dauids offence, and the crime whereofPſal. 38. 11.Ps 38:11 he might be conuicted, when his louers and his friends ſtood aſide from his plague, and his kinſmen ſtood a farre off?

Firſt, in their pride, they take it for a blemiſh to their blood, Reaſ. 1 that anie of their kindred ſhould be poore: and a reproach to themſelues, to be companions to men that are of baſe eſtate, and contemned: but let their kinſmen or friends be papiſts, and Idolaters, let them be ſwearers, and blaſphemers, let them be proude, cruell, oppreſſors, adulterers, ruffians, or otherwiſe as wicked as any Atheiſt can be, yet theſe ſtaine not their ſtocks, nor ſhame their companie, none but the needie and deſpiſed, diſgrace their families and fellowes.

Secondlie, in their miſrablenes, they feare leaſt a burthen 2ſhould be layd vponupon them, and they put to charges in relieuing their neceſſities, and therefore though they miniſter little or nothing vntounto them, yet the dreade of expences doth as much diſquiet them, as if great ſummes of money were extorted from them. See Chap. 14. 20.

Verſe 8. Hee that poſſeſſeth his heart, loueth his owne ſoule: he keepeth vnderſtanding, to finde that which is good.

p. 44HE that poſſeſſeth his heart,] who hath his minde rightlie informed with knowledge and iudgement, and orderlie moderateth his deſires and affections, loueth his owne ſoule, hath a due care of himſelfe, and vſeth direct meanes for his ſaluation, ſafetie, comfort, and welfare. For to louelove ones ſoule in this place, is otherwiſe taken then in the Goſpell by Saint Iohn, chap. 12. 25. where it is ſaide, that hee which loueth his ſoule, ſhall loſe it, and hee that hateth his ſoule in this world, ſhall keepe it vntounto eternall life. To louelove the ſoule, that is, to be deſirous of reteining this naturall life, as rather to denie the truth of God, and forſake the goſpell of Chriſt, then to make profeſſion therof, and yeeld ſincere obedience to it, with hazard and perill: and he ſhall loſe his ſoule, that is, forfeit his ſaluation and happines, as hee that hateth his ſoule, which chuſeth to forgoe life, rather then the ſeruices of God, and a good conſcience, ſhall keepe it vntounto eternall life, be ſaued and glorified for euer. Hee keepeth vnderſtanding, not onelyonly heareth good inſtructions, but ſeriouſlie attendeth to them, pondereth of them in his meditations, laieth them vp in his memorie, obſerueth them diligently in the courſe of his life, and retaineth them conſtantly till the time of his death, to find that which is good, that is the end which he propoſeth to him ſelf, & this is the ſucceſſe which he obtaineth, that Gods fauour ſhalbe confirmed vntounto him, both by the bleſſings of this preſēt life, and by a bleſſed eſtate, in that which is to come hereafter.

¶ It is a prerogatiue peculiar to the wiſe and godlie, to be owners Doct. 1 of their owne hearts.

Fooles and graceles perſons are otherwiſe deſcribed, when they are ſayd to hauehave a price in their hand to get wiſedome, but they Prou. 17. 16.Prov 17:16lacke an heart. And therefore alſo the Prophet likeneth them to Doues deceiued, as being without an heart. Which ſayings areHoſ. 7. 11.Hos 7:11 not ſo meant, as if they wanted integrall partes, or reaſonable ſoules of men, but that they were deuoyd of grace & power, to vſe & gouerne the ſame, as much as the ſillie bruitiſh creatures.

Firſt, Sathan rules and raignes in all the wicked, as a king, Reaſ. and worketh in their hearts as a God, hauing no leſſe power ouer their ſoules, till God by grace deliuer them, then the Fowler hath of the byrd that is taken in his net, which he may carrie p. 45whither he will, and deale with in what manner he liſt, without2. Tim. 2. 26.2 Tim 2:26 any reſiſtance.

Secondly, luſt and paſſion claime a iuriſdiction in them, and 2hold the ſame, and rigorouſly exerciſe it to their greateſt dammage. They are thereby conſtrained (but willingly, which is the moſt tyrannous compulſion) to deſire nothing but that which will hurt them, nor to diſtaſt any thing ſo much, as that which will doe them moſt good: to be well pleaſed with that which prouoketh Gods anger againſt them, and farre offended with that which would procure his fauour vntounto them: to be merrie, when there is greateſt cauſe of mourning; and ſo to mourne, as no ſound comfort ſhall follow after it. Now what can depoſt the diuell from his regalitie, and what can reſtraine theſe luſts and paſſions from their violence, but the word of God, but the ſpirit of God, but the power of God, which are effectuall onelyonly in them that are wiſe and godly?

Confutation of that erronious and pernitious doctrine of Vſe. 1 the papiſts, maintaining free will without grace, whereby they arrogate to themſelues, and yeeld to others, how much ſoeuer inthralled to ſinne, an vnderſtanding in minde, to iudge of the right way to ſaluation, and a power of heart to chuſe it, and walke in it at their pleaſure. As though Sathans captiues had no manacles on their hands, nor bolts on their heeles, neither were ſhut vp in priſon, nor doore locked vponupon them, but enioyed libertie, to be within, and without, in houſe, in ſtreete, and in field, as they luſt, and to ſtay as they will, and depart when they will, and doe what they will. If this be ſo, there is leſſe crueltie in the diuell, and ſinne, then the Scriptures complaine of. If this be ſo, why may not wicked men ſafely preſume to ſpend all their daies in luſts, becauſe it is pleaſant to liue in them, and yet leaue off at their latter end, becauſe it is dangerous to die in them? If this be ſo, what needed Chriſt to be at ſo great paines & charges, as to lay downe his life, and powre out his ſoule, to redeeme his people from their iniquities, when themſelues had will, wiſedome, and power, to prouide for their indemnitie with leſſe torment and trouble?

Inſtruction to get wiſedome and pietie, that we may be capable p. 462of this prerogatiue, and obtaine this ineſtimable poſſeſſion, without which, the hauing of houſes, lands, Lordſhippes, kingdomes, and worlds, (if there were many to be gotten) is nothing comparable.

How great is his power, that can rule his owne minde when wrongs and iniuries be offered vntounto him: that can poſſeſſe his ſoule with patience, when troubles and afflictions be vponupon him: that can mourne with godly ſorrow when there is cauſe of heauines: that can reioyce with Chriſtian gladnes, when there is matter of comfort: that can ſubdue thoſe corruptions whereunto others are in bondage: that can bring into Gods preſence the vprightnes of his heart, as well as the geſture of his body, at all holie exerciſes: that is made able to diſpoſe of his will, and affections, according as the Lord his word, or workes doe call vponupon him to be affected? But no man can attaine to this freedome by his owne power, or by the might of any other creature: the word of God is that which muſt put vsus in poſſeſſion of it, if euer we will obtaine the fruition of it, as he that did purchaſe it for vsus doth teſtifie in the Goſpell ſaying; the truth ſhall make you free. Neither yet will the word of truthIohn. 8. 32.John 8:32 worke it, where the force of grace is wanting: for where the ſpirit 1. Cor. 3. 17.1 Cor 3:17of the Lord is, there is libertie, ſaith the Apoſtle. And what then but bondage, and thraldome is to be found, or looked for, where the ſpirit dwelleth not?

¶ Loueth his owne ſoule, &c. EueryEvery godly wiſe man is a true Doct. 2 friend to himſelfe.

The wicked are full of corrupt falſe louelove, carnally ſeeking onelyonly their owne priuate aduantage, without reſpect of the benefite of their brethren, and yet louelove not themſelues well, becauſe they doe the worke of hatred, in procuring of their owne hurt, and deale with themſelues in ſatisfying luſts of the fleſh, as fond parents doe in cockring their children, and exemptingProu. 13. 14.Prov 13:14 them from the rod: but thoſe that are indued with grace and wiſedome, as they reſtraine their ſenſuall deſires, ſo they giuegive a good teſtimonie of their ſound louelove to themſelues by their prouident care, both for their preſent and future felicitie.

p. 47Arguments for proofe hereof, are not farre to be ſought, our Reaſons. preſent text infoldeth many into two. Firſt, ſhewing the way wherein eueryevery faithfull man walketh, it ſaith, he keepeth wiſedome, and wiſedome (according to the meaſure of it) will keepe him from headines, that he ſhall doe nothing raſhly, and from ouerſights, that he ſhall ſee what is fit for eueryevery ſeaſon: and from ſlothfulnes, that he ſhall not faile to make good vſe of all fit opportunities offered.

Secondly, it declareth the ſucceſſe wherewith he that keepeth 2wiſedome, meeteth: he findeth goodnes, and that will be found ſufficient in time for compleate and perfect happines, reaching to the perſon, to his ſtate, his name, or whatſoeuer materially concerneth him for the preſent, or perpetually hereafter. For he enioyeth God, the abſolute & ſoueraigne good, the author and full fountaine of all goodnes, and can any good thing then be detained from him? He cannot be friendles: for the Lord whoſe fauour is more worth then all mens, doeth entirely louelove him. He cannot be contemptible: for the God of of glorie doeth dignifie him with the honour of adoption. He cannot be hurt with violence or perill, for he ſitteth alwaies in the lap, and is borne in the armes of his omnipotent father. He cannot periſh with wants or penury: for the owner of all things vndertaketh the feeding and finding of him: His bodie ſhall be ſatisfied with all needfull prouiſion: his heart ſhalbe repleniſhed with all ſorts of graces; and his conſcience refreſhed with all kinds of comforts. Whiles he liueth, he ſhall be happie on earth, and when he dieth, he ſhalbe bleſſed in heauen, and at the reſurrection he ſhall be glorious in the preſence of Ieſus Chriſt, and of his Angels, and people, and ſo from henceforth and for euer.

Confutation of that blaſphemous ſlaunder, which is raiſed Vſe. vp, and ſo digenerally divulged, againſt this heauenly wiſedome, this true pietie and godlines, that men imbracing the ſame, muſt needs become their owne foes, to the ruine of themſelues. They take it for an vndeniall maxime, that whoſoeuer deuoteth himſelfe to any ſtrict courſe of religion, ſhall neceſſarily alienate his friends, and impaire his credit, and conſume p. 48his ſubſtance, and macerate his bodie, & excruciate his minde, and craze his braines, as though Gods ſeruice were nothing elſe but an exquiſite tyrannie, and vnworthy for any that regardeth his owne good, to deale with. But from whom proceed theſe inuectiues, and calumniations? Euen from Sathans bondmen, and priſoners, which neuer enioyed the benefite of libertie: which hauehave bene blind from their birth, and without light all their life, and neuer knew the pleaſure of ſeeing. Pittie their miſerie: for the diſtemper of their ſoules cauſeth them thus to raue, but credit not their reports: for there is nothing but falſehood in their ſayings. Ob. But the beſt men hauehave commonly moſt afflictions. Anſw. And ſo they hauehave alſo the greateſtMark. 10. 30.Mark 10:30 comforts: None ſuſtaine ſo great moleſtations and loſſes, and none receiue ſo great a reward, and recompence. None are ſo much vilified with the tongues of moſt men, and none are ſo much honoured in the conſciences of all men.

Verſe. 9. A falſe witneſſe ſhall not be vnpuniſhed: and he that ſpeaketh lies ſhall periſh.

THis is the ſame both in words and ſenſe with the fift verſe of this chapter, ſauing that there was ſaid, the liar ſhall not eſcape, and here he ſhall periſh: ſo that it is not onelyonly a repetition, but a briefe expoſition of that, concluding, that as he ſhall be ſurely puniſhed, ſo he ſhall be ſorely plagued, euen with no lighter ſtrokes, then deſtruction it ſelfe, which no gaine or aduantage can be able to counteruaile.

Verſe. 10. Pleaſure is not comely for a foole: much leſſe for a ſeruant to hauehave rule ouer Princes.

PLeaſure, the affections of ioy and delight, the meanes whereby they are wrought, and the obiects whereon they are ſetled, as abundance of wealth, delicious fare, gorgeous apparell, ſumptuous houſes, coſtly furniture, pleaſant paſtimes, or whatſoeuer is of like nature, is not comely for a foole, is not fit for him that is deſtitute of grace, and good vnderſtanding to hauehave, as neither making for his honour, nor profit indeed, p. 49though highlie promoting both in appearance. Hee will peruert them, and annoy other men by them, and they will indanger him, and bring much harme and miſchiefe to him. Much leſſe for a ſeruant to rule ouer Princes. By ſeruant, hee meaneth ſuch manner of perſons as hee called fooles in the former clauſe; namely, men inthralled to their luſts, and vnlawfull deſires: and by Princes, are vnderſtood the godlie, who are dignified with a ſpirituall aduancement: ſo that he proceedeth in extenuating the condition of ſinfull men, and ſheweth their vnworthineſſe by way of gradation, that all ſorts of deſireable thinges are too good for them, and much more authoritie and power ouer others, but moſt of all ſuperioritie, with iuriſdiction ouer the righteous.

¶ The libertie of delights, and comfortable proſperitie doth Doct. 1 nothing belong to the wicked.

When ye ſee vngodlie and impious people waxing iocund, and merrie, and their ſtate appearing proſperous & fortunate, what elſe doe you beholde, but the plants of wilde comfort, bearing leaues like to that which ſpringeth from grace, but it wanteth the nature and vertue thereof. Or at beſt, it is but as corne growing vponupon the toppe of the houſe, which no wiſe man will reckon among his commodities, nor account an ornament to the place where it groweth: it was neuer ſowen by the hand of the Seedes-man, nor euer will be reapt by the ſickle of the Harueſt-man.

That rich glutton of whome Chriſt ſpeaketh in the Goſpell,Luk. 6.Luke 6 had his eſtate embroidered, & garniſhed with all the ornaments of proſperitie, both for goods, good cheare, fine cloathing, and all pleaſures that might ſerue for his contentment, if a ſenſuall Epicure could poſſibly be contented, but it ſat not handſomely on the fooles back, nor was decent for ſuch a miſhapen caitiffe, and therefore hee was exceedingly disfigured thereby, and nothing beautified, and his vgleſome deformitie remaineth in the viewe and ſight of all ſucceeding poſterities.

Firſt, they hauehave no right to comfort, becauſe they are not Reaſons. 1 in Chriſt, nor roote of comfort, becauſe the ſpirit of God is not in them.

p. 50Secondly, pleaſures and proſperitie will make them proude 2and high minded, ſenſeleſſe, and hard-hearted, fierce, violent, and licentious, more then the vnreaſonable creatures.

Thirdlie, their owne miſerable caſe, and Gods righteous 3Lawe, doe call them from ſolace and mirth, to ſorrowe and mourning, that they may be humbled, and pardoned, if theyIac. 4. 9. & 5. 1.Jas 4:9Jas 5:1 he Gods choſen; or becauſe they are to be damned and deſtroyed, if they be reprobates.

Inſtruction, that in all our plentie, promotions, diſports, Vſe. and delights whatſoeuer, wee conſider as well what wee be, as what wee hauehave, and whether our repaſts are aſwell warranted to vsus, as our deſires are carried to them.

But how ſhall I know that I may be merry and cheerfull, that comfort and gladnes belong to mee? When thou findeſt ſaluation confirmed to thee by the remiſſion of thy ſinnes, and grace, and ſinceritie, dwelling within thee; Be glad yee righteous, Pſ. 32. 11. & 33. 1.Ps 32:11Ps 33:1(ſaith the Prophet) and reioyce in the Lord, and be ioyfull all yee that are vpright in heart. Reioyce in the Lord, ô yee righteous: for it becommeth vpright men to be thankefull. But as for them that be impious, vnrighteous, or hypocriticall diſſemblers, let them weepe and lament for their ſinnes, and the daunger of their ſoules: for that is the moſt ſeemelie exerciſe which they can performe. And if they will not addict themſelues vntounto it voluntarilie, they will (in time) be driuen vntounto it by compulſion. Either they muſt turne their laughter into mourning, or God will make them to mourne for their laughter. Their mirth and ioy is but momentanie, & for a ſhort ſeaſon: and better it is neuer to be glad, then not to reteine matter of gladnes for euer. For that cauſe among others, Salomon doth ſo baſely eſteeme of the ioy and iollitie of vaine perſons, ſaying, Better it is to heare the rebuke of a wiſeman, then that a man ſhould heare the ſong of fooles. For like the noyſe of thornes vnderunder the pot, ſo is the laughter of the foole: this is alſo vanitie. Vſe.

Reproofe of them that being leaſt wiſe and vertuous, are moſt greedilie giuen to ſatisfie their deſires and appetites, though being ſometimes ſolicited, they can neuer yet be fullie ſatisfied.

p. 51Some ſeeke their commodities ſo greedilie, as though the world were made for nothing elſe, but to be their poſſeſſion: others are climing ſo faſt, and labouring ſo earneſtly to growe great, that if it were poſſible, they would mount vp to the heauens, and touch the skies with their foreheads, but they flie with the wings of earthly pride, yea rather of helliſh ambition.

An other ſort purſue their pleaſures and delights ſo vnceſſantly, as if they were created for no other vſe, but to ſerue their recreations (for ſo they would hauehave their maiſters called, although improperlie) as hawking, hunting, quaffing, ſcoffing, dauncing, dycing, carding, bowling, and all manner of vnfruitfull exerciſes, which are manie more then wee can recount, yet not one aboue the number of them for which they ſhalbe plagued. Their hearts are oppreſſed with the louelove of ſinfull delights, which take authoritie vponupon them, and ſhewe tyrannie to their ſoules.

The caſe ſtandeth with them for voluptuouſnes and pleaſures, as it doth with drunkards, and ſuch as hauehave the dropſie, for wine and ſtrong drinke: they thirſt continuallie after that which turneth to the bane of their braines, and whole bodies: nothing is ſo welcome vntounto them, as that which is moſt hurtfull for them. Who vſe to beſtowe ſo much time in theſe idle actions, as they which hauehave time little enough to bewaile their abhominable wayes wherein they hauehave walked, though manie more yeares ſhould be added to their liues, then they hauehave anie graunt of?

¶ Seruants, &c. All ſinners are bond-men, and euerie good Doct. 2 man is a Prince.

No promotion can manumiſſe the former ſort, or bring any freedome to them: fot hee calleth them ſeruants ſtill, though they be commanders: and no depreſſion can debaſe the other, or take away their dignitie from then: for he ſtileth them ſtill by the name of Princes, though ſubiect to ſeruants.

And this ſame writer Saloman, by the inſtinct of the ſame holie ſpirit, doeth in an other booke ſo eſteeme and ſpeake of either part, as heerein this Text; Follie, (ſaith hee) that is, vicious perſons whome ſinne hath infatuated, is ſet in great p. 52excellencie, and the rich, (not flowing with earthlie poſſeſſions, but ſtored with heauenlie graces,) is ſet in the lowe place. I hauehave Eccl. 10. 7. 6.Eccl 10:7Eccl 10:6ſeene ſeruants on horſes, and Princes walking as ſeruants on the ground.

Firſt, the vngodlie hauehave ſinne to their maiſter, as our Sauiour Reaſons. teſtifieth, ſaying, Whoſoeuer committeth ſinne, that is, liuethIohn. 8 34.John 8:34 impenitentlie in the practiſe thereof, is the ſeruant of ſinne. And Saint Peter aſſigneth a cauſe of this ſeruitude, in that they are1. Pet 2. 19.1 Pet 2:19 ouercome of corruption: and of whome ſoeuer a man is ouercome, euen vntounto the ſame is he in bondage. Now Sathan alſo exerciſeth dominion where ſinne raigneth: for one of them is ſubordinate to the other, and hell and damnation challenge a right in the ſlaues of ſinne, and Sathan, to owne them preſentlie, and to ſeize vponupon them in time to come, by the hand of death, and to hold them inthralled from thenceforth for euer.

Secondlie, the godlie are Princes by birth, both by their fathers 2ſide, for they are begotten of God, who is the greateſt King; and by their mothers ſide: for they are borne of the Church, who is the nobleſt Queene, and to whom is a promiſe made for the glorious eſtate of her iſſue. In ſteede of thy fathers Pſ. 45. 16.Ps 45:16(ſaith the Lord to her) ſhall thy children bee: thou ſhalt make them Princes through all the earth. And as their parentage is honorable, ſo is their patrimony and poſſeſſions ample, and large, they being heires with God, and heires annexed with Chriſt, theRo. 8. 17.Rom 8:17 Lord, and heire of all creatures.

Wee neede not to diſcourſe of their princelie valure in exploits, and victories, in conqueſts, and tryumphs. They ſubdue the corruptions of their owne hearts, they rule their owne mindes, Pro. 16. 32.Prov 16:32which is a greater matter then the winning of a Citie. They ouercome the world by Faith, as S. Iohn declareth: the diuell is ouerthrowne1. Ioh. 5. 5.1 John 5:5 and vanquiſhed by them, ſo puiſſant and valorous are they by his power, that worketh all, in all things for them.

Inſtruction, that wee preferre not the worſt, with contempt Vſe. of the beſt, in regard of outward prerogatiues. As it is not meant that bad ſuperiours ſhould be abridged of their precedencie, & other ciuil preheminences, becauſe they are not godlie: ſo it is not meete that good inferiours ſhould be defrauded p. 53of good affection, reuerent eſtimation, and friendly vſage, becauſe they are not wealthy. Beware that thou approoue not of the wicked mans behauiour, nor admire his proſperous eſtate, ſithence his condition is ſo ſeruile and contemptible; and take heede that thou deſpiſe not the poore that is godly, nor condemne either the caſe that he ſtandeth in, or the waies that he walketh in, foraſmuch as his dignitie is ſo great and glorious. Whoſoeuer repoſeth his owne happines in heauen, and not in earth, and priceth Gods louelove to himſelfe aboue the pompe or riches of this life, will alſo giuegive moſt preferment in his heart, to others that ſhewe themſelues to be citizens of heauen, and whom the Lord hath choſen to be rich infaith, and heires of the kingdome Iam. 2. 5.Jas 2:5which he promiſed to them that louelove him: none but fellow-ſeruants, and ſuch as are baſe borne, will honour the drudges and ſeruants of ſinne, aboue the ſonnes and children of God. Which may well ſerue alſo to them that feare God, for a motiue to patience in their tribulations and aduerſitie, ſeeing that all the croſſes which Chriſtians doe beare, are nothing elſe but as it were the murthering of young noble men in their childhood, that they may be fitted for glorie and excellencie, when they ſhall come to their riper age hereafter.

Ouer princes, &c. Euill rulers neuer abuſe their authoritie ſo Doct. 3 much, as when the godly fall into their hands.

It followeth beneath in an other chapter, that when the wicked riſe vp, that is, flouriſh and beare ſway, men hide themſelues. What men are they which are driuen into that diſtreſſe? TheProu. 28. 28.Prov 28:28 next clauſe ſheweth by conſequent, ſaying, When they periſh, the righteous increaſe. And was not this to be cleerely ſeene in Pharaoes tyrannie, and the Egiptians crueltie againſt the poore Iſraelites? And was it not as euident in the violence of the Babilonians againſt the Iewes, when they defiled the women in Zion, and the maides in the cities of Iudah? When the Princes were hanged by Lam. 5.Lam 5their hands, and the faces of the Elders were not had in honour? when they tooke the young men to grinde, and the children fell vnderunder the wood, as the Prophet in the name of the church complaineth? And we may ſpare and paſſe by that inſolent, proud, and high minded Haman, and his bloudie deſignement, who (as he p. 54thought) hauing the liues of all Gods people at his diſpoſing,Heſt. 3. 13. was reſolute to ſpare none, but vtterly to roote out, kill, and deſtroy eueryevery one, both young, and old, children, and women, in one day, and to ſpoile them as a prey.

Firſt, they beare an implacable hatred againſt them, and euer Reaſons. 1 hauehave done ſince the reſtitution of our firſt parents, at what time the Lord himſelfe put enmitie betweene the ſeede of the woman, Gen. 3. 15.Gen 3:15and the ſeede of the ſerpent. Now when enemies are rulers, and beares are ſhepheards, what equitie, or ſafetie may of the flocke be expected?

Secondly, they enuy the felicitie & good eſtate of the righteous 2(for their ſoules are not altogether ignorāt, that indeed they be deare to God their father, and before him are their betters) yea & their cōſciences ſtand in dread of his image, which ſheweth it ſelfe, and ſhineth forth in their liues, and that their pietie and vertuous behauiour doth winne them much credit with wiſe men, & therefore they deale moſt maliciouſly with them.

Thirdly, they hauehave for the moſt part all incouragements to lay loads and burdens vponupon their backes: wicked men oppreſſed, 3will as farre as they can, both reſiſt, and reuenge, and many others will murmure and clamour at the wrongs that are offered vntounto them, whereas the godly are patient, and readie to beare indignities, and eueryevery one almoſt will be readie to animate and applaud thoſe that vexe and moleſt them.

Inſtruction to all gouernours, both domeſticall and publike, together with Landlords, to finde out, and diſcouer to Vſe. themſelues their owne eſtates, by the exerciſe of their gouernment. Are their greateſt fauours beſtowed on them that giuegive greateſt teſtimonie of the feare of God, and appeare to be moſt faithfull? Doe they reſ…rue their kindnes for thoſe that walke in a perfect way, as Dauid did his, and bend their diſpleaſure againſt ſlanderers, them that hauehave proud lookes, deceitfull perſons, and tellers of lies? If this their courſe be conſtantly held, and without partialitie, why may it not be ſaide that they doe wiſely in a perfect way: that they walke in the vprightnes of their hearts, in the midſt of their houſes, or dominions? But if they ſmile vponupon the wicked, and grace them with their beſt lookes, and frowne vponupon the p. 39righteous, and browe beate them with a diſdainefull countenance: if they can eaſily paſſe by the foule faults of blaſphemers, ruffians, quaffers, quarrellers, gameſters, picke-thankes, and whoremaiſters, and ſo bitterly aggrauate, and cenſure the ſmaller infirmities of ſuch as otherwiſe are vertuous, and honeſt, (who peraduenture, if they had equall hearing, ſuch as Iob afforded to the meaneſt in his houſe, would proue themſelues not to be culpable at all, but to hauehave performed ſome good dutie) then their waies tell them that their hearts be corrupt, and by ſtrengthning the hands of ſinners, they ſhewe their louelove to ſinne, and by their rigour againſt the godly, they bewray and manifeſt their owne vngodlines.

Furthermore, ſince the proceedings of godleſſe gouernours are ſo vniuſt and cruell againſt the people of God, it ſhould 2make vsus the more ſeruiceable to him, in all religious obediēce to his lawes, and loyall to his Lieftenant our Soueraigne the kings maieſtie, whom he hath ſet ouer vsus, that he may preſerue vsus from the hands of our mortall aduerſaries the papiſts. It was an heauie ſtroke vponupon Ieruſalem and Iudah, to be deliuered, though a ſhort time, into the hands of Shiſhak the king of Egipt, that being ſeruants to him, they might knowe the difference betweene the ſeruice of the Lord, and of the heathen2. Chron. 12. 82 Chr 12:8 princes: and will it be an eaſie burden for vsus to beare the intollerable yoke of that Romiſh Antichriſt, to be made the ſeruants of that ſeruant of ſeruants, who exalteth himſelfe ſo proudly, ſo aboue kings, and the greateſt potentates? May we thinke, that that mankind beaſt (who hath ſo long time liued by blood, by the blood of the ſoules of them that ſubiect themſelues to his lawes, and the blood of the bodies of them that reſiſt him) would intreate vsus with as great mildnes, as Shiſhak did Rehoboam, and his people? Nay, as Zenacherib would hauehave done Hezekiah, and his people? Nebuchadnezzar with his Babilonians, was farre more fauourable to Ieruſalem, then the pope with his Romaniſts, would be to England, if his power ſerued him againſt the King, and his faithfull ſubiects. For neuer any Amalakit… was more infeſtious, and full of inveterate rancour againſt Iacobs poſteritie, then the popiſh idolaters are againſt thoſe that p. 56are truely religious.

Verſe. 11. The vnderstanding of a man, maketh him ſlow to wrath, and it is his glory to paſſe by an offence.

THe vnderstanding of a man] the heauenly wiſedome of God, which is in the minde of a regenerate perſon, according to the meaſure thereof, withholdeth him from raſh and vnaduiſed anger, but not from all anger: for then it ſhould depriue him of ſome vertue, and diſable him from the performance of many dueties. As the diſtempered paſſions of wrath be workes of the fleſh, and carefully to be auoyded, ſo are the well gouerned affections of anger fruites of the ſpirit, and ſeaſonably to be exerciſed. He that is ouercarried with rage and choller, doeth want thoſe louely graces of meekenes, and patience: and he that is neuer ſtirred to any diſpleaſure, is poſſeſſed with ſtupiditie, and deſtitute of zeale, and Chriſtian feeling. Now to ſhunne theſe vicious extreames on both ſides, and obſerue the laudable mediocritie betweene them, theſe rules may direct vsus. Firſt, that all our anger be onelyonly for ſinne, and ſo we ſhall beſt put in practiſe the Apoſtles precept, to be angry and Ephe. 4. 26.Eph 4:26ſinne not. Then ſhall we not be teaſtie with them that be innocent, becauſe we are incenſed by them that are faultie: then ſhall we neuer like fumiſh Balaam fall out with beaſts, & vnreaſonable creatures, much leſſe be imbittered againſt things that are ſenſeleſſe. Secondly, that our anger be meaſurably proportioned to the meaſure of the offence, greateſt indignation muſt be conceiued againſt the greateſt tranſgreſſions, though they bring not to vsus ſo great annoyances: and ſmaller faults ſhould leſſe diſpleaſe vsus, though in priuate reſpects they ſeeme to be more for our dammage: for eueryevery part ought rather to be tenderly affected at Gods diſhonour, then his owne detriment. Thridly, that it be not ouerlong continued, and exceſſiue in time, but bounded within the limits of a day at the furtheſt: the Lord would not hauehave wrath protracted till night, nor the ſunne to goe downe vponupon it. Fourthly, that the crimes of our familiars, benefactors, kinsfolke, and deareſt friends, doe make p. 57vsus more angrie then theirs that are not ſo neerly vnited to vsus: that we take to heart the ſinne of our child, more then of a brother: and of a yoke-fellow, more then of a childe: and our owne, more then a yoke-fellow, childe, brother, or of anie, or all others.

Fiftlie, that the ire and wrath againſt the ſinnes of our neighbours, drawe not our ſelues into anie ſinfull behauiour againſt God, as to be fierce & violent in reuengement, to raile, to reuile, to vomite out blaſphemies, or imprecations, &c.

Laſtly, that it hinder vsus not from, but further vsus to the performance of all good ſeruices, eſpeciallie in the behalfe of the parties delinquent, as to admoniſh them, pray for them, and giuegive them direction for reformation of their tranſgreſſions. And it is his glorie, it winneth him honour and praiſe, and that worthilie, to paſſe by an offence, to winke at ſmaller infirmities, and to remit greater wrongs, yet not ſo, as to be ſilent at Gods diſhonour, with the perill of the ſoule of the ſinner, or at the grieuances which are offered to himſelfe from them: onelie the forbearance of reuenge, and not of iuſt reproofe, or of due correction, is commended.

Thus thou ſeeſt both the roote, and the fruite, the cauſe and effect of lenitie and mildnes declared in this ſentence.

It maketh much for a mans credit to be gentle and peaceable, Doct. Ioſeph hath gained to himſelfe an immortall, and perpetuall praiſe, as is well knowne to all, by his facilitie and readines to remit the enuie and wronges of his brethren againſt him, ſhewing ſo much merciemercy and kindneſſe to them for their preſeruation, which practiſed ſo much malice and crueltie againſt him for his deſtruction.

And how memorable is that meckneſſe of Dauid, who being moſt vnworthilie, deſpitefullie, and contumeliouſlie reproched, and railed vponupon, by that rebellious Shemei, did yet beare it ſo patientlie for the preſent, and refrained himſelfe from reuenging of it afterwardes, all the time that he liued?

And whereas Festus by taunting Paul ſo opprobriouſlie, and charging him with madnes before king Agrippa and the wholeActs. 26. 24Acts 26:24 aſſemblie, thought to hauehave brought him to contempt, who p. 58ſeeth not that Paul by paſſing by the indignitie, without indignation, hath graced himſelfe before the companie that then heard him, and all others, which euer ſince hauehave heard of him? See Chapt. 12. verſ. 16.

Verſe 12. The wrath of the king, is like the roaring of a Lyon: but his fauour is as the deawe vponupon the graſſe.

THe wrath of the king] the indignation of a Prince, or mighty potentate, hauing authority & power, incenſed (not againſt the innocent and righteous, but ſuch as were Michaiah, or Elijah, whom Achab ſtormed at, but killed not, or thogh he had killed them, yet he could not hauehave hurt them, but himſelfe rather, as Ioab did, by ſlaying of Zachary, & ſending him the ſooner to heauen) but againſt malefactors, rebells, traytors, contemptuous perſons, and tranſgreſſors of his wholeſome lawes, or anie whom God ſhall put into the magiſtrates hand, as men of death, for violating his commandements, is like the roaring of a Lyon, which hath more courage and ſtrength, both to roare more hideouſlie, & to teare more cruelly: For it is not vnderſtood of them that be taken, and ſhut vp like captiues in holes, whom we may heare, and looke vponupon through grates, and ſtand neere too without peril, but of ſuch as meete with a prey, either of man or beaſts, in the forreſts, or open fields, or anie where in their owne walkes. But his fauour, his louelove, & countenance, eſpecially towards worthie men, is like the deaw vponupon the graſſe, verie comfortable or profitable to them, reioycing their hearts, aduancing their ſtates, preſeruing, and protecting them from wrongs, as the deaw, or mild ſhewres, do refreſh the fields, cauſe graſſe to growe, and preſerue the ſame, that the ſcorching heate of the Sunne drie it not vp, and cauſe it to wither.

¶ It is expedient for men to be good ſubiects, euen for feare, Doct. or hope of the princes affections.

The Apoſtles, both Paul and Peter, lay a ſure foundation forRo. 13. 5.Rom 13:5 loyaltie to be built vponupon, and ground it in the conſcience of Chriſtians, that for the Lords ſake, they ſhuld be ſubiect to authoritie:1. Pet 2. 13.1 Pet 2:13 but if anie be ſo impious, and deuoyde of religion, that the ordinance of God be of no force with him, yet good diſcretion p. 59might make him afraide to expoſe himſelfe to the diſpleaſure, and ſeueritie of the Magiſtrate, and to induce him to ſeeke the benefite of his benignitie and fauour. See chap. 16. v. 14. 15.

Verſ. 13. A fooliſh ſonne is the calamitie of his father, and the contentions of a wife, are like a continuall dropping.

TWo of the greateſt afflictions which befall the gouernors in their families, are declared in this ſentence. The former is a fooliſh ſonne, a ſinfull, vnhappie child, after what ſort ſouer his leaudnes breaketh out, whether by contumacie, & ſtubbornnes, when he ſhall contemne his parents, and deſpiſe their precepts, or by riot, & vnthriftines, when he ſhall be, as it were a gulph to ſwallow vp all his fathers labors, & thoſe things which he hath bene ſo carefull to prouide, or by any other means ſhall bring ſhame and deſtruction vponupon himſelfe, who is the calamity of his father, the worker of his woe, and cauſe of ſorrow, for the looſenes of his life, and at the ſight, or foreſight (by all probabilitie & likelihood) of the miſery of his death. The other is a contentious wife, whoſe brawlings offend the eares, & vexe the hart, and ſometimes demoliſh the ſtate of her husband, & therefore are compared to a continuall dropping: they are as irkeſome, and hurtfull, as for raine to pierce through euerie part of the roofe, into all roomes of the houſe, falling on the plancks, and walls, and ſtuffe, and heads of them that are doing their worke, or ſitting at their meate, or lying in their beds, which muſt needs be both tedious, and noyſome, to ruinate the building, & rotte the goods, and moleſt the inhabitants, how this reſembleth an vnquiet woman, and what miſchiefe proceedeth from a wicked wife, we hauehave familiarlie ſhewed. Chap. 12. verſ. 4.

¶ The moſt delectable commodities of this life, turne manie Doct. times to be very offenſiue.

To paſſe by the ſpecialls heere ſpecified, (ſithence wifePſ. 128. 3.Ps 128:3 and children) are well knowne to be deſireable, (if good) and much deſired, in hope that they will be good, and yet prooue often to bee ſo burthenous, as our Text doeth teſtifie,) we will exemplifie the point in other things which the world hath in great admiration. As ſtrength is greatly eſteemed p. 60of, and who would not gladlie enioy it? and yet it were better phrenticke perſons, and madde men to be without it, as that poore poſſeſſed perſon felt, which plucked his chaines aſunder, Mar. 5. 4. 5.Mark 5:4Mark 5:5and brake his fetters in pieces, and ſtrooke himſ…lfe with ſtones.

The greater part of mankinde doth thirſt for golde and ſiluer, and money, it is the earthen God, almoſt of all the inhabitants of the earth, eueryevery worldling doth adore, and worſhip it, and yet Ezechiel ſpeaketh of a time when they ſhall caſt their ſiluer Ezech. 7. 19.Ezek 7:19in the ſtreetes, and their golde farre from them, being oppreſſed with feare and terror.

It is not very delightfull and pleaſant, euen a matter of contentment to moſt mens appetites, to ſit at full cuppes of wine and ſtrong drinke, with varietie, and abundance of delicious diſhes, and ſuch companions as they beſt like of? And yet thinke how Belſhazzar that curſed king of Babel, could relliſh all his delicates, when he ſaw the hand writing his ruine and deſtinie vponupon the wall: when the interpretation of it was tolde him:Dan. 5.Dan 5 when hee beheld the enemie ruſhing into the houſe with a naked ſword in his hand, to ſlay him. And then his pompe, and then his power, and then his dignitie, his large dominions, and ample poſſeſſions, though all of them were ſuch as were admired of all, could yet bring no comfort at all vntounto him.

Firſt, diſappointment is a torment vntounto them, when they Reaſ. 1 faile of that felicitie, which their delights ſeemed to be great with, and readie to bring forth into their lippes, and in place thereof, ſhall finde ſo many annoyances and troubles, which they neuer ſo much as ſuſpected.

Secondly, God by a wiſe prouidence, will hauehave all worldlie 2delectations ſubiect, as it were, to putrifaction, & loathſomnes, that becōming ſomtimes vnſauory, they might at no time be ſo vehemētly longed for. We ſee now (notwithſtanding that they proue ſo bitter, & all the griefs wherewith they fill many mens hearts) that fewe are to be found who hunger not after them with a greedie appetite, and what would they doe then, if they were priuiledged from all inconueniences, yeelding pure pleaſures, without anie mixture of anie trouble or vexation?

And withall, heereby hee ſupporteth the heartes of his p. 61people, that they ſhould not be diſcouraged at the proſperitie of the wicked, as though they were preferred before themſelues, ſithence they beare ſo heauie burdens of great vnquietnes, when they ſeeme to be moſt fortunate and happie.

Inſtruction, that no man ſhould ſatisfie himſelfe in obtaining Vſe. good things, vnleſſe he receiue them with aſſurance of Gods fauour, and likewiſe enioy them by vertue of Gods bleſſing. Heuah thought, that the very hauing of her firſt ſonne had bene the getting of a great ſubſtance, and therefore ſhe called his name Cain, that is, a poſſeſſion: but poore woman, ſhe was deceiued in her expectation (as eaſily ſhe might be through want of all experience) for he was ſo farre from being a poſſeſſiō Gen. 4.Gen 4of any worth, as that he diſpoſſeſſed her of that gracious ſon Habel, who was in deed a worthy poſſeſſion. Whatſoeuer therefore thou wiſheſt to hauehave made comfortable to thee, relie not vponupon too much, as though of it ſelfe it could miniſter any comfort, how ſpecious, profitable, or pleaſant ſoeuer it appeare, but ſue by praier to him that gaue it, that he would giuegive the ioyfull fruition of it. And be admoniſhed by this, to ſeeke principally, and with greateſt induſtrie, things which are aboue, to labour moſt for heauenly graces, which certainely would bring ſpirituall gladnes with them. Get faith rather then riches, & let thy heart be furniſhed with the feare of God, more then thy ſtate and houſe, with all manner of treaſures, and ornaments. Though thy wealth doe vaniſh, thy ſtrength decay, thy greatnes decreaſe, thy friends forſake thee, or all theſe remaining, cannot preſerue thy heart from friefes, & feares, yet thy godlines, thy wiſedome, thy louelove, thy merciemercy, thy patience, and the like, will abide with thee, and ſtand to thee, and ſuffer no miſerie to ſeize vponupon thee.

Verſe. 14. Houſe and ſubstance are the inheritance of the fathers, but a prudent wife is from the Lord.

IN the former ſentence, by a liuely ſimilitude, he ſhewed how noyſome a bad wife is, and in this by an other argument, he maketh it appeare what a great benefit a good wife is. He Prooueth it from the efficient, that the Lord doth beſtowe p. 62her, and that in manner differing from his ordinarie and common giftures. Houſes, and lands are his gifts alſo, and ſo are riches, and all ſorts of commodities, but they are ordinarily, commonly, and mediately receiued from anceſtors, as fathers, grandfathers, and great grandfathers, to whom the Lord hath giuen power to get, and keepe goods, and a will to leaue them from hand to hand to their poſteritie. But a prudent wife, a godly, wiſe, and vertuous wife, and in like manner, a religious, diſcreet, and gracious husband, is from the Lord, made ſuch a one by his grace, and ioyned to the yoke-fellow.

Houſe and riches, &c. No man can poſſibly hauehave poſſeſſion… Doct. 1 of equall valew with a good yoke-fellow.

This hath bene handled in the fourth verſe of the twelfth chapter, and remaineth to be further inlarged in the laſt chapter. Doct. 2

From the Lord, &c. The more immediate any good gift of God is, the more pretious it is.

The bread which in the wildernes fell daily from the cloudes, was farre more notable, then if the Iſraelites had manured the ground, and bene prouided for of corne, and inned an harueſt. And the birth of Iſaac, of Iohn Baptiſt, of Samuel, and the Shunamites ſonne, was farre more honourable then if their mothers had bene fertile, and apt to beare children. The handfull of meale in the barrell, and the little oyle in the cruſe, which1. King. 17. 16.1 Kgs 17:16 were long deked out to the poore widowe of Sarepta, were more to be eſteemed of, then all Iezabels plentie of victuals. And ſo was the oyle that was multiplied to the poore prophets widowe, for maintenance, and payment of her debts, then all1. King. 4. 2. King. 20.1 Kgs 42 Kgs 20 Achabs treaſures. And was not Hezechias miraculous recouerie better for him, then if he had neuer bene ſicke, or to hauehave bene cured by Phyſitions? And the ſame might be ſaid of the raiſing vp of Lazarus, and Chriſt his healing many, of manifoldIohn. 11.John 11 maladies, in the Goſpell.

For the Lord doth by this make manifeſt his particular prouidence, Reaſons. and reſpect to theſe perſons, vponupon whom his gifts and bleſſings hauehave after this manner bene confirmed.

Conſolation to thoſe from whom he detaineth ſuch accuſtomed Vſe. p. 63helpes and meanes of ſafetie, or ſuſtenance, as others wontedly enioy, and reſerueth them, by himſelfe, in a peculiar manner to be prouided for. In this caſe are many ſeeming wholy forlorne, and vtterly deſtitute of all aide and ſuccour, who may truely be ſaid to liue by faith, not onelyonly for ſaluation, and euerlaſting life, for foode, apparell, harbour, and lodging, with other needfull things appertaining to this life. Their maintenance ceaſeth, their ſtrength faileth, their friends forſake them, their aduerſaries purſue them, and yet they are not without comforts, and refreſhings. They hauehave nothing to take too, or depend vponupon, and yet behold they want nothing. Eliah found the fidelitie of this prouidence for his foode in the time of the great drought and ſcarcitie, when he could come by no other meate, but that which a rauen ſhould miniſter vntounto him,1. King. 6. 17.1 Kgs 6:17 and that kinde of creature is ſeldome a good purueyer, or cater, and yet was he no day neglected, as being diſappoynted either of bread or fleſh, for dinner, or ſupper. And S. Paul among others, had experience of the ſame for his preſeruation, in the time of his tribulations. We are afflicted, ſaith he, on eueryevery ſide, yet are we not in diſtreſſe: in pouertie, but not ouercome of pouertie. We2. Cor. 4. 8. 9.2 Cor 4:82 Cor 4:9 are perſecuted, but not forſaken: caſt downe, but we periſh not.

The Lord hath a principall hand in all good marriages. A Doct. 3 vertuous wife for a faithfull husband, is not a patrimonie bequeathed by parents, but a free, and ſpeciall gife beſtowed by God: though commonly procured by humane induſtrie, as a meanes of the match, yet deſtinated by a diuine decree as the appointer thereof. So much is expreſſed in the former chapter, where it is ſaide, that he which findeth a wife (meaning ſuchProu. 18. 22.Prov 18:22 a one as is here ſpecified) findeth a good thing, and receiueth fauour of the Lord. This is euident to be ſeene in the caſe of Iſaac, and Rebecca: Abrahams ſeruant was well acquainted with this point, and grounded his praier vponupon it, deſiring to knowe by a ſigne (which in deed was extraordinarie) what wife God had ordained Gen 24. 14.Gen 24:14for his ſeruant Iſaack, and that he had ſhewed mereie on his maiſter. And the effect was ſo apparant, that euen Laban, andverſe. 50. 51. Bethuel, were driuen to acknowledge it directly, and durſt not contradict, or goe about to croſſe it, ſaying, this thing is proceeded p. 64of the Lord: we cannot therefore ſay to thee, either euill or good. Behold Rebecca is before thee, take her, and goe, that ſhe may be thy maiſters ſonnes wife, euen as the Lord hath ſaide. Now albeit his hand were more conſpicuous then in dealing for Iſaac, and making the voyage of Abrahams meſſenger ſo proſperous, yet it is exerciſed ſtill, in other godly mens affaires of like nature, though not ſo much diſcerned.

Firſt, by his ſpirit both men and women are made marriageable, Reaſons. 1 that is, prepared with gifts and graces for the eſtate of wedlocke, and become meete companions for Chriſtian yokefellowes.

Secondly, his prouidence diſpoſeth of, and proſpereth the 2occaſions, motions, and proceedings thereof, in ſuch ſort, as all impediments are remoued, and thoſe meanes made effectuall which are vſed for ſetting forwards of theſe matches. He frameth the affectiōs of the parties, that one ſhould like of, and louelove the other: he inclineth the hearts of friends that they ſhould willingly conſent, and giuegive incouragement thereto: he defeateth the practiſes of aduerſaries, that they ſhall not preuaile in their oppoſitions againſt them. Euen thoſe things which ſeeme caſually to happen, and accidently to make either for their onſet, or progreſſe, are purpoſely appointed by him, for the accompliſhment of his will in that matter. As for example, doeth it not now appeare, that therefore Elimelech with his wife and ſonnes were ſent into the countrey of Moab, that Chilion ſhould marrie Ruth? And for Chilion to marrie Ruth, that ſhe might be knit both in alliance & affection to Naomy? And therefore to be ſo vnited to Naomy▪ that ſhe might bring her with her to Bethlehem? And therefore to be brought to Bethlehem, that ſhe and her waies might be knowne to Boaz? And therefore to be knowne to Boaz, that Boaz might hauehave due calling to chuſe her for his wife? Adde hereunto her gleaning in the field, her lighting vponupon Boaz his field, the humanitie which he did ſhewe vntounto her, the refuſall which the other kinſman made of her, doe not all theſe, and many other circumſtances concurre together to bring this to paſſe, that Boaz ſhould hauehave ſo good opportunitie to enioy her?

p. 65Inſtruction for them that would ſpeede well, and finde good ſucceſſe in their wooing, and marriages, that they ſue to God for his direction and aſſiſtance, before they become ſuiters vntounto the parties whome they affect, for the winning of their affections.

Abrahams Agent for Iſaacks match, in his wiſedome, ſawe that to be the beſt way for good ſucceſſe, and therefore followed it, and accordinglie proſpered, as by the ſtorie appeareth: and if he then were ſo prouident, and proſperous, for the benefite of an other, ought not eueryevery wiſe man to be as prudent, and to take the ſame courſe, in anie matter of like importance, concerning himſelfe?

But withall, let him that deſireth to hauehave a good wife graunted to him, looke well to his owne ſoule, and take heede to his wayes, that he may be to her a worthie husband, and to God a faithfull ſeruant: Otherwiſe, his attempt to attaine her, ſhall all be fruſtrate, or her goodnes in the end, will make but little for his comfort. Hee muſt pleaſe him, and get his fauour, (as was cited out of the former Chapter,) which ſhall finde him ſo beneficiall, as to inrich him with ſuch a bleſſing.

It is promiſed in the Pſalmes, as a reward proper to themPſal. 128. 3.Ps 128:3 that feare the Lord, and walke in his wayes, to make them bleſſed, that their Wiues ſhall be profitable, and comfortable, fruitfull, and pleaſant, like to the Vines, on the ſides of their houſes: which falleth out when they are well graced before hand, and ſo by his goodnes put into their boſomes, or afterwards reclaimed from vices, and as it were transformed vnderunder their diſcreete gouernment.

And ſo godlie men, afflicted with godles wiues, are not without hope of their reformation, for as much as hee is no leſſe able, or willing to worke grace in them that are alreadie married, then in thoſe that yet be vnbeſtowed and ſingle.

p. 66Verſe 15. Slothfulnes cauſeth heauie ſleepe to fall, and a deceitfull perſon ſhall be affamiſhed.

THe dangerous effects of ſluggiſhnes, are here ſet downe, and deſcribed, whereof ſome are ſinnes, and heedfullie to be ſhunned, and others are puniſhments thereof, and greatly to be feared.

The firſt is, immoderate and exceſſiue ſleeping, whereby mens callings and labours are neglected, their time loſt, and their wits and ſences dulled: and this groweth partly from the abundance of humors, by which the head is oppreſſed, & partlie from the want of cheerfulnes, whereby the heart ſhould be refreſhed: and therefore obſerue, that all ſluggards are lumpiſh, and like dead men, ſauing when they be about the practiſe or proiect of ſome thing vnlawfull.

This drowſineſſe of theirs, and diſpoſition to ſleepe, they are charged with, and challenged for, in the ſixt Chapter: How long wilt thou ſleepe, ô ſluggard, when wilt thou ariſe out of Prou. 6. 9.Prov 6:9thy ſleepe? &c.

The ſecond is deceitfulneſſe, beeing inferred in the latter clauſe, as that which inſueth both vponupon ſlothfulnes and ſleepines. For they that loſe their time, can neither get wealth well, nor keepe that which others hauehave formerly gathered by their trauell. Then muſt they needs fall into indigencie and want, and beeing not able to ſuſtaine the violence thereof, (for none are ſo impatient of pouertie, as thoſe who retchleſlie throwe themſelues into it,) they will liue by their wittes, and ſhift for themſelues, by falſhood and indirect courſes.

The third, which is the puniſhment of all the former, is famine, and miſerable neceſſitie, which their fraude and deceitfulnes doth double vponupon them, and not preuent, or diminiſh. Or if it fall out that ſome by wrongfull dealing are holpen in their ſtate for a time, yet it turneth to their greater hurt, and deeper decay in time following: or if they thriue euen to their liues end, by their vniuſt and fraudulent practiſes, yet they ſhall rue it in the worldes ende, for the miſeries and plagues that will p. 67come vponupon them, as Saint Iames doth teſtifie.

The ſenſe therefore of the ſentence is this: Slothfulnes cauſethIam. 5. 1.Jas 5:1 men to be ſleepie and deceitfull, and hee that is deceitfull, ſleepie, or ſlothful, ſhall be affamiſhed.

¶ Slothfulnes is a vice verie hurtfull both to bodie, ſoule, and Doct. 1 outward eſtate. Drowſines is noyſome to the bodie, and for healths ſake to be auoyded. Deceitfulnes is pernicious to the ſoule, and for conſcience ſake to be abhorred: and affamiſhment is the deſolation of the ſtate, tending towardes the deſtruction of life, and therefore is with due circumſpection and prouidencie to be preuented. The euils that ſlothfulnes bringeth: See, Chap. 12. Verſ. 24

¶ Affamiſhed, &c. Vnrighteous dealing bringeth that miſerie Doct. 2 vponupon mens heads, which they are moſt afraid of.

What thing is ſo dreadfull, grimme, and horrible, to all worldlie men, as penurie and neede? Gods wrath is not: the diuell is not: death is not: damnation is not: hell is not, (though all theſe in time will be,) for doe they not prouoke Gods anger, and make themſelues a prey to the diuell, and caſt themſelues into the mouth of death, damnation, and hell it ſelfe, to purchaſe profites, and keepe of pouertie? And yet miſtaking their way, the faſter, many would runne from it, through the by-paths of craft, and iniuſtice, the more haſt they make towards it, till at laſt they be deuoured of it. See Chapt. 10. Verſ. 4. & 12. V. 27.

Verſe 16 He that keepeth the commandement, keepeth his ſoule: but hee that despiſeth his wayes, ſhall die.

HEe that keepeth the commandement] which in the integritie, and vprightnes of his heart, obſerueth the law of the Lord, to walk in the ſame, althogh he cannot fulfill it, beaking it as little as he can, thogh he cannot obey it ſo fully as he would, & is hūbled for his faults, whē he ſeeth his ſins, & trāſgreſſions, keepeth his ſoule, himſelfe, a part being put for the whole, he preſerueth the life both of his ſoule and bodie, from an vntimely death, & eternal deſtruction, not by the merit of his obedience, p. 68but by the merciemercy of God, that rewardeth him for it: But he that despiſeth his wayes, maketh no account how, or after what ſort hee doth liue, nor hath care to be directed by the preſcript rule of the holie word of God, ſhall die, ſhall certainely periſh, and be deſtroyed for euer, at the laſt, though peraduenture he be ſpared for a ſeaſon.

Thus ſtandeth the oppoſition: Hee that keepeth the commandement, and regardeth his wayes ſhall liue: but hee that breaketh the commandement, and deſpiſeth his wayes, ſhall die.

¶ So much conſcience as anie man maketh of obedience to Doct. Gods will, ſo much aſſurance he hath of ſaluation and ſafetie.

They that hauehave great care to ſhewe themſelues obſequious, and faithfull vntounto him, hauehave great cauſe to looke for protection and bleſſednes from him: they that are more remiſſe in performing thoſe duties which his commandemēts require, muſt needes be more abridged of that comfort which his promiſes doe offer: and they which refuſe to ſubmit themſelues to the authoritie of his word, or to do him anie ſeruice at all, muſt well vnderſtand, that they are not to expect from him anie preſeruation, or fauour at all, but rather puniſhments and vengeance. Let vsus vsus attend to the teſtimonie of Dauid, who ſpeaketh his knowledge, and that by the experience which himſelfe found in this caſe. Becauſe (ſaith hee) I kept the wayes of the Lord, and did not wickedlie againſt my God, (for all his Lawes were before mee, Pſ. 18. 21. 22. &c.Ps 18:21Ps 18:22and I did not caſt away his commandements from mee: I was vpright alſo with him, & hauehave kept me from my wickednes) therefore the Lord …warded me according to my righteouſnes, and according to the purenes of my hands in his ſight. With the godlie, thou wilt ſhew thy ſelfe godlie; with the vpright man, thou wilt ſhew thy ſelfe vpright. With the pure, thou wilt ſhew thy ſelfe pure; & with the froward, thou ſetteſt thy ſelfe to wreſtle. Thus thou wilt ſaue the humble (or poore people) and wilt caſt downe the proude lookes.

Firſt, nothing is more acceptable, or better pleaſing to the Reaſons. Lord, then obedience, faithfully performed to his will: neither doth any thing more offend him, nor ſo much incēſe his indignation, as the contempt, & ſmall regard of his cōmandements. p. 69For what ſaith Samuel to Saul, touching this ſame point? Hath the Lord greater pleaſure in burnt offerings, and ſacrifices, as when the voyce of the Lord is obeyed? Behold to obey, is better then ſacrifice: and to hearken, is better then the fat of rammes. But rebellion is as the ſinne of witchcraft, and tranſgreſſion is wickednes, and as idolatrie.

Secondly, they that are beleeuers, and obedient, hauehave Ieſus 2Chriſt for their mediator, and redeemer, and how then can2. Pet. 28. but they be ſaued? but to them which be diſobedient at the word, he is a ſtone to ſtumble at, and a rocke of offence, and how then can it be that they ſhould not periſh?

The Lord himſelfe is the keeper of them that ſerue him, his 3eyes are ouer the righteous, and his eares are open to their praiers: but Pſ. 34. 15. 16.Ps 34:15Ps 34:16the angry face of the Lord is againſt them that doe euill, to cut off their remembrance from the earth.

Laſtly, the promiſes and bleſſings of life, ſaluation, and happines, 4Luk. 11. 28. Deut. 28. 1.Luke 11:28Deut 28:1are all aſſured to them that heare the word of God, and keepe it: to them that diligently obey the voyce of the Lord their God, and obſerue and doe all his commandements: and the threates for death, deſtruction, and miſerie, are directed againſt thoſe that ſhall deſpiſe his ordinances, and whoſe ſoule abhorreth his lawes, ſo Leuit 2…. 14. 15Lev 2:14Lev 2:15that they will not doe all his commandements, but breake his couenants.

Inſtruction to deale ſoundly for our ſelues, and make cleere Vſe. and manifeſt the good eſtate of our ſoules, confirming our hope with ſure and infallible proofes of regeneration and grace, and not ſeducing our hearts with fallacious, and guilefull illuſions. The Apoſtle would not hauehave any man ſeeme to himſelfe Gal. 6. 3. 4.Gal 6:3Gal 6:4that he is ſomewhat, when he is nothing, deceiuing himſelfe in his imagination, but admoniſheth eueryevery man to prooue his owne worke, and then he ſhall hauehave reioycing in himſelfe onelyonly, and not in an other. All the euidence that many hauehave of their ſaluation is this, that their acquaintance, who yet are vnacquainted with their hearts, and the courſe of their behauiour, commend them for Chriſtians, and hope well of them: and ſo their whole comfort ſtands in the opinions which their neighbours conceiue, and not in any aſſurance that themſelues obtaine. And diuers conclude p. 70of their owne ſafetie, by no other argument, but onelyonly the ſight of other mens perills: that their life and condition muſt needes be good, becauſe the courſe and caſe of ſo many leaud perſons appeareth ſo bad: and ſo the very foundation of their confidence, is nothing elſe but a ſandie compariſon. 2. Terror for impious profane perſons, which bleſſe themſelues, when God curſeth them; which arrogate the promiſes of life, when he denounceth the threates of death: which hauehave a roote of bitternes Dau. 20 19.in them, and ſay, peace ſhall be to me, although I walke according to the ſtubbornnes of mine owne hart. If they perſiſting in this their ſtubbornnes, & perpetuall peace, Gods ſeruants walking faithfully before him, ſhall finde eternall miſerie: for he is as iuſt to execute his threatnings, as kinde and gracious to performe his promiſes. Now it is impoſſible for Gods children to periſh, as it is for his owne nature and being to faile, and therefore behold the damnable ſtate of theſe preſumptuous miſcreants. If they wilbe blaſphemers, if they wilbe ſcoffers at religious exerciſes; If they profane the holy ſabbath, which the Lord hath inſtituted to be ſanctified: if they will deſpiſe the authoritie of their gouernours: if they will be proud, and high minded: if they wilbe vnmercifull and cruell: if they wilbe vnchaſt and filthy, or intemperate drunkards, or couetous earth-wormes, or falſe ſingered, or falſe tongued, or allowe themſelues in any kinde of vicious behauiour, let them proceed in their leaudnes, and God will proceed in his righteouſnes: their ſecuritie will bring them no ſafetie, the more they contemne his words by ſinning againſt them, the more he will glorifie his words, by manifeſting the iuſtice, and veritie of them. And this may alſo ſerue to admoniſh all to beware, how they, neglecting the commandements ſo ſtrictly to be obſerued, in ſteed thereof, preſcribe to themſelues a worſhip which the braine of manMat 15. 9. Col. 2. 20.Matt 15:9Col 2:20 hath inuented, and the will of man imbraced, without warrant of, and therefore contrarie to the word and will of the Almightie. As theſe are not to be numbred among the Atheiſts, becauſe they be not ſo impudently impious as they be, ſo neither are they to be reckoned among true worſhippers, becauſe they want that humilitie, and vprightnes which they hauehave. p. 71For ſuperſtition in gendred by pride, and ſound religion gotten by grace, are ſo oppoſite, and contrarie one to the other, that no man can poſſibly hauehave in him the habite of them both together. And if the keeping of the commandements be of ſuch importance for the tranquilitie of the conſcience, to giuegive ſatisfaction therto for the certaintie of ſaluation, then diſſembling Chriſtians alſo, and fruitleſſe profeſſours of the Goſpell, muſt needes be voyde of all ſound comfort. For though they ſpeake of goodnes, yet they onelyonly ſpeake, and practiſe not: and though they heare the voyce of God, yet they be hearers onelyonly, Iam. 1. 22.Jas 1:22and not doers of the word, as S. Iames ſaith, deceiuing their owne ſoules: whereas the promiſe is made to them which are not forgetfull hearers, but doers of the worke, that ſuch ſhalbe bleſſed in their deeds. For where knowledge, profeſſion, and tranſgreſſion, concurre together, the ſinne is the greater, becauſe it is ſcandalous, and wilfull, and the burden thereof the heauier, becauſe the heart is more priuie to it ſelfe of guiltines, and apprehenſiue of puniſhment.

Verſe. 17. He that giueth freely to the poore, lendeth vntounto the Lord, and the Lord will repay him his reward.

HE that giueth freely] which out of his compaſſion and merciemercy, without any carnall, or corrupt reſpect of his owne aduantage, miniſtreth foode, apparell, harbour, or any kinde of helpe and comfort, by word, or deed, to the poore, to them that are in affliction, of what ſort ſoeuer, eſpecially if they be Gods faithfull ſeruants, or ſeeme to be ſuch, lendeth to the Lord, not that he is beholden to vsus, or receiueth any benefite at our hands: for what can we giuegive that he lent not to vsus, nor is his owne, nor in his power, to take, and diſpoſe of, to whom he will, without our leaue? but he is pleaſed ſo to accept of our beneficence to our brethren, as if himſelfe were thereby gratified, and had a good turne done to him: for men are many times pleaſured by that which is lent them in their neede, and are glad to buy the vſe thereof with loane, and therefore it isPſ. 112. 5.Ps 112:5 noted as a worke of merciemercy from a good man, not onelyonly that p. 72he beſtoweth gifts, but alſo that he lendeth freely. So then God vouchſafeth to repute that which is paide vntounto him, though imperfectly too, and ſcarce by the halues, to be as it were, a courteſie and kindnes from vsus, as if ſome thing of ours were deliuered to him. And the Lord will repay him his reward: he will as faithfully recompence the mercifull man, as if he were bound thereto, and as an honeſt borrower will be carefull to pay that which he oweth. For of his grace he maketh himſelfe a debter, to them which are more in his debt, then their body, and ſoule, and all that they hauehave is worth.

Whatſoeuer good is done to godly men afflicted, is accepted Doct. of God, as done to himſelfe.

So farre is he from caſting off, and diſclaiming his people in their pouertie, and tribulations, as that at no other time in this life, he doth more profeſſedly acknowledge them, and publiſh the tendernes of his affection towards them. As what greater teſtimonie can there be of louelove and kindnes, then this, that their enemies be his enemies: their friends his friends: their benefactors ſo graced and eſteemed of, as if they were become his creditors. We hauehave ſeene in ſome other place before, that he which oppreſſeth the poore, reprocheth him that made him, but he Prou 14. 31.Prov 14:31honoureth him that hath merciemercy on the poore.

And our Sauiour himſelfe profeſſeth, that he preſently obſerueth eueryevery where, all the merciemercy that is ſhewed by any to his poore ſeruants: and how he will requite the ſame hereafter, in calling them as bleſſed ones to the fruition, with him, of hisMat. 25. 34. &c.Matt 25:34 celeſtiall kingdome, and why he will render them ſo great a reward, becauſe they fedde him in his hunger, gaue him drinke in his thirſt, and cloathed him being naked, &c: and after what manner they performed theſe duties vntounto him, by exerciſing the ſame towards one of the leaſt of his brethren.

Firſt, he is obeyed therein, requiring ſuch care to be had of Reaſons. 1 his needie and diſtreſſed people: and the greateſt louelove, is ſhewed to him, for whoſe ſake thoſe poore Chriſtians are ſo mercifully intreated.

Secondly, the parties thus relieued are the ſonnes of God, 2and the brethren of Chriſt, as by the ſcripture laſt alledged, p. 73appeareth: and what tender-harted father, or well affected brother, would not gratefullie take the ſuccour and reliefe that is miniſtred to his deare children, or brethren in their neceſſities?

Thirdlie, they are neerer to our Lord Ieſus Christ, then one brother is to another, or child to the father: for they are members of him, fleſh of his fleſh, & bone of his bones, and as much regarded of him, as the apple of his eye: and therefore he is intereſſed in the fauour that the leaſt or feebleſt of them ſhall find at any time.

Encouragement for men to beſtow willingly, cheerfully, and Vſe. 1 liberally, on the poore Saints, ſithence their beneuolence is ſure to finde ſo good allowance, and will certainlie procure ſo large a compenſation. Can they put their ſtocke into a ſurer hand for ſafety, without any perill of loſing? Or can they meet with a more commodious banke for gaine, as to hauehave the principall doubled, and tripled, & increaſed more then ten thouſand fold?

If they would hauehave their ſtates ſufficiently prouided for, and their hearts cheerfull during life, and their conſciences comfortable at their death, and ſoules and bodies happie and glorious for euer, thē let them ſo imploy their portion, and all the abilitie that is in them, that men may receiue protection, reliefe, counſell, comfort, or ſome refreſhing from them, and they may expect this munificent and kinglie retribution from the Lord.

Reproofe of their follie, which miſguiding their affaires without 2iudgement, are willing to doe nothing for them, by whom they looke to be anſwered nothing: for they account all that to be loſt which man repayeth not. See how vnthriſtily they deale, and what euill husbands they are for their ſoules, in defrauding themſelues of ſo great a commoditie as they ſhould hauehave gained by taking God for their pay-maſter. It is not onelie a iuſt precept, but wiſe counſell, which Chriſt giueth in the Goſpell, as by the promiſe therevnto annexed, is manifeſt. When thou makeſt a dinner, or a ſupper, call not thy friendes, nor thy brethren, nor thy kinſmen nor thy rich neighbours, leſt they bid thee Luk. 14. 12. 13. 14.Luke 14:12Luke 14:13Luke 14:14againe and a recompence be made thee. But when thou makeſt a feaſt, call the poore, the maymed, the lame, and the blinde. And thou ſhalt be bleſſed, becauſe they cannot recompenco thee: for thou ſhalt be recompenced p. 74at the reſurrection of the iuſt.

Ob. But muſt men be careles of their ſtates in prouiding for their ſaluation? Is all to be done for the ſoule, and nothing for the houſe? What ſhall I leaue my Children?

Anſw. Prouidence for thy euerlaſting ſtate, doth nothing impaire thy preſent ſtate, and thy liberalitie doth augment, and not diminiſh thy childrens proſperitie. Is the Lord ſo barren of wiſedome, or deſtitute of power, as that he cannot inrich the one, but hee muſt impoueriſh the other? Or that he cannot helpe the father, without hurting the childe?Pſ. 112. 2. &c.Ps 112:2

A godlie man is deſcribed in one of the Pſalmes, to be mercifull, and full of compaſſion, and righteous. But how then goeth the world with him and his poſteritie? His ſeede ſhall be mightie vponupon the earth, the generation of the righteous ſhall be bleſſed. Riches and treaſures ſhall be in his houſe, and his righteouſnes remaineth Pſ. 37. 25. 26.Ps 37:25Ps 37:26for euer. And to the ſame purpoſe it is ſaid in another Pſal. I hauehave bene young, and am old: yet I neuer ſaw the righteous forſaken, nor his ſeede begging bread. But hee is euer mercifull, and lendeth; and his ſeede enioyeth the bleſſing.

Conſolation to Gods afflicted children, which are in wants, or 3feares, or other calamities, that their caſe is not helples, though they cannot helpe themſelues. For as much as the Lord vndertaketh to ſatisfie thoſe that ſhall be helpfull vntounto them, it is not to be doubted, but that ſome bodie will take his word, and ſhewe that merciemercy. He is not out of credit, though vnbelieuers dare not truſt to his promiſe: for he hath many friends, manie ſeruants, many children, which will be ready for his ſake, to doe all the good they can for anie of his that ſtand in neede of their aid. Who would not thinke himſelf an happy man, if he might hauehave opportunitie, to doe ſeruice to the King, by pleaſuring his ſonne vponupon anie occaſion, eſpecially in a weightie matter, & being required, and encouraged by him, with promiſe of great reward, and preferment to do it? Then doubtles ſhall the King of kings finde many loyall and well minded ſubiects, who for his ſake, and their owne, will not be wanting to his diſtreſſed children, whom for the ſame end, he bringeth into ſuch aduerſitie.

Doth not our Sauiour intimate as much, when he recounteth p. 75not onelyonly the varietie of afflictions which hee ſuſtained in his mēbers, but likewiſe the readines of comforters to relieue him? When he was hungrie, ſome fed him: whē he was thirſtie, ſome gaue him drinke: when he was naked, ſome clothed him: when he was ſicke, ſome viſited him: when hee was in priſon, ſome came vntounto him: ſtill as his neede required, ſo were they preſt with remedies to ſuccour him.

Verſe 18. Correct thy ſonne while there is hope, and let not thy ſoule ſpare, which is to kill him.

COrrect thy ſonne while there is hope,] chaſtiſe thy children of either ſexe, both by tongue & hand, with rebukes & ſtripes, being yet young & tender, & not growne ſtubborne, ſtiffenecked, incorrigible, and paſt hope of amendmēt, before they are accuſtomed to euill waies, or hauehave learned to deſpiſe the admonitions, menacings, rods, & ſcourges of parents. And let not thy ſoule ſpare: beware that thy fond affection withhold thee not from dooing this neceſſary dutie, which is, to kill him, leaſt thy too great indulgency to them, and cockering of them, turne to their deſtruction.

¶ Correction of children ought not to be ouerlong deferred. So expedient and behouefull it is for the childe to be truely nurtured, that Salamon giueth word, for euerie louing, wiſe, and diſcreet parent, that he will chaſten his ſonne betime.Prou. 13. 24.Prov 13:24

Firſt, opportunitie, and hope of good ſucceſſe, which our text putteth vsus in minde of, ſhould be a motiue to vsus to auoid delay. The vnreaſonable wilde creatures be tameable when they are young, and tender plants are flexible, and may eaſilie be bowed hither and thither: and euills at the beginning may with leſſe difficultie be cured, and remedied.

Secondlie, the manner of Gods dealing with his children, is the beſt precedent for our dealing with ours, & he permitteth none of his to eſcape too long, before hee humble them, and take downe their harts, either by outward croſſes and troubles, or by inward teares and ſorrowes, or by ſome ſuch meanes as may beſt ſerue to make them feare and obey him. And as hee foreſeeth and worketh, ſo godly men alſo feele and enioy p. 76the great benefite, and profitable effects that followe vponupon the ſame. It is good, (ſaith the Scripture,) both to truſt, and to waite for the ſaluation of the Lord. And then, It is good for a man that he beare the yoake in his youth. Hee ſitteth alone, and keepeth ſilence, becauſe Lam. 3. 27.Lam 3:27he hath borne it vponupon him.

Inſtruction to induce our ſelues to the diſcharge of this dutie, Vſe. by ſuch motiues as may moſt ſtronglie perſwade vsus therevnto. As that the diſeaſe of ſinne and follie is breeding in our childrens hearts in thier infancie, and before they be able to ſpeake, and what is the medicine to cure it, but the rod of correction, which in great poſſibilitie and likelihood will bee a meanes to kill it?

Let neede therefore and louelove, and hope preuaile with vsus, and haſten our diligence to helpe them. But the ſtrokes of the twigges be painefull and ſharpe to their tender fleſh: and ſo are Alloes, and ſome other medecines for the wormes, vnpleaſant alſo and bitter to their taſte, and yet for ſafeties ſake, and preſeruation of their health, we will giuegive them thereof to eate, whiles they ſucke on their mothers breſts. And why then ſhould wee ſpeake, and doe ſo much againſt them, in ſeeming to pleade and deale for them, ſaying, they know not yet what correction meaneth: their owne diſcretion will teach them to amend their faults hereafter: their own rod will beate them in time, & learne them more wiſedome, &c. The ſmart of correction may make them to know the meaning of correction: & they are the more likely to be diſcreete for the amendement of their faults hereafter, if Gods diſcipline be vſed to them before: and it is beſt to be ſo inſtructed by the parents rod in childhood, that they be not whipped with anie rods of their owne in riper age.

¶ To kill him, &c. They ſhewe themſelues vnmercifull parents, Doct. which exempt their children frō due correction. See c. 13. v. 24▪

Verſ. 19. Being in great wrath, remit the puniſhment: but if thou let him eſcape, yet applie chaſtiſement againe.

IN the former ſentence was declared the neceſſity of correction, for the preuētion of deſtruction, or danger of childrē, and p. 77what is the fitteſt ſeaſon to begin it, euen in their childhood. Now in this he admoniſheth eueryevery man to take heede that he marre it not, or hinder the good effect thereof by his owne diſtemper. And therefore it is ſaid, Being in great wrath, when thou art in an angrie moode, and burneſt with furie, and hot diſpleaſure, remit the puniſhment, let paſſe for that time the puniſhment of the partie offending. But if thou let him eſcape, yet applie chastiſement againe. Neuertheleſſe, though for that time, and perhaps for that fault thou let him goe free, yet leaue him not ſo to himſelfe, nor ſuffer him to goe on ſtill vnpuniſhed, but when thou art more calme, and as occaſion ſhalbe offered, take him in hand, and chaſtiſe him.

¶ Correction is neither to be giuen in paſſion, nor omitted Doct. remiſſely. It is vnfit to ſeeke redreſſe of other mens faults, by committing as great our ſelues: or altogether to diſpence with, and paſſe ouer their offences to the hurt of their ſoules, becauſe it ſeemeth our ſelues are ouer-carried with corruptions. Both theſe are hurtfull extremities, but I will inſiſt eſpecially vponupon the former, becauſe the perill of neglecting puniſhment appeared by the former ſentence, and other places of this booke. To the poynt therefore in hand, S. Iames ſpeaketh pertinently, though not particularly, when he ſaith, The wrath of Iam. 1. 20.Jas 1:20man, doth not execute the righteouſnes of God, which eueryevery one that inflicteth any puniſhment vponupon an other, ought to doe. WhenNum. 20. 10.Num 20:10 the troubleſome Iſraelites had driuen Moſes that meeke ſeruant of God into a paſſion, by vexing of his ſpirit, euen he, forPſ. 106. 33.Ps 106:33 the time was not in caſe, ſo much as to reprehend them in that manner as became him, but ſpake vnaduiſedly with his lippes, both in rating of them, and neglecting to ſanctifie the Lord. And yeeld that Dauid might warrantably hauehave proceeded againſt1. Sam. 25.1 Sam 25 Naball for his vnthankfull, churliſh, inſolent, and contemptible behauiour, yet what worke would he hauehave made in his rage, when for one mans fault he was reſolued to murther a whole familie?

Firſt, a man in his diſtemper can hardly keepe meaſure in Reaſons. 1 puniſhing, as the example laſt produced doth witneſſe, but ſhall by the ſore ſtreame of his anger, be carried to the practiſe of p. 78violence, beyond all bonds of moderation.

Secondly, being in that ſort moued, and kindled with ire, the 2feruour and heate of his choller will ſo fire his tongue, that no graue and coole expoſtulations and admonitions, which put life into corrections, and cauſe them to worke, can be deliuered by it.

Thirdly, wrath and immoderate anger disfigure the face of a 3man, making his eyes and browes, and all his viſage, to looke fierce, and ill fauoured, and diſcouereth alſo the impotencie of his affections, and ſo he that is ſmitten (notwithſtanding that he be afraid of him) will yet by the ſight of theſe great infirmities, be brought to condemne and deſpiſe him.

Inſtruction not to be ſuddaine and haſtie to ſtrike our vnderlings Vſe. vponupon the firſt apprehenſion of a fault committed, leſt we giuegive cauſe to our ſelues to ſmite our owne hearts afterwards with ſorrow and ſhame for our raſhnes. They that be ſo ſwift to fight, be commonly as ſlowe to examine the cauſe, or to pittie the offendor, and pray for him, or to conceiue hatred of the ſinne: or to deliberate in what manner they may beſt redreſſe it.

Reproofe of them, that can neither fight nor chide, but onelyonly Vſe. in their ſume, and when their blood is hot. They that be moſt boiſterous to ſmite with the fiſt (which will hardly proue to be Gods ordinance) and to lay about them with ſtaues, pitchforkes, and whatſoeuer is in their hands, hauehave vſually the leaſt care to reſtraine their people from vices, by ſeaſonable and moderate diſcipline.

Verſe. 20. Heare counſell, and receiue inſtruction, that thou maieſt be wiſe at thy latter end.

HAuing in the premiſes giuen precepts to parents and gouernours, he now conuerteth his ſpeech to children, and ſuch as in the Scripture come vnderunder the name of children, that is to ſay, all Gods people, to whom he doth offer himſelfe as a father, being readie to teach and direct them. And the firſt leſſon that he giueth vntounto them is, that they ſhould p. 79heare counſell, lend an eare, and harken diligently with attention, to wiſe, and wholeſome doctrines and admonitions: the ſecond, that they receiue instruction, or correction, for the word ſignifieth both: that is, to ſubmit themſelues to, and make vſe of, and profite by, reproofes, threatnings, or chaſtiſements. And the reaſon of this exhortation, is both from the motiue that ſhould perſwade them thereunto, and the end that they ſhould propoſe to themſelues therein, and the happie ſucceſſe which they ſhould finde thereby, that they may be wiſe in their latter end, that their wiſedome may be manifeſted, and they reape the fruit thereof in their old age, or whenſoeuer they are readie to depart out of the world, not but that he would hauehave men to be wiſe alſo before, but to note, that all that time their heauenly wiſedome will ſtand them in beſt ſteed.

¶ A godly man ſhall hauehave the greateſt benefit of his pietie and Doct. graces, when he draweth neereſt to his death.

At the firſt they ſeeme burdenous, and troubleſome, in reſpect of the afflictions whereby they are often accompanied, as ſeede time, in appearance, doth onelyonly deuour and ſwallow vp mens corne, and exact their labour and trauell, but afterwards they ſhewe themſelues comfortable and precious, as the beautifull ſight of harueſt, doth declare the commoditie of ſeede time. The wicked is purſued in his miſerie: but the righteous hath Prou 14. 32.Prov 14:32hope in his death, ſaith Salomon. Marke the vpright man, and behold Pſ. 37. 37.Ps 37:37the iuſt: for the end of that man is peace, ſaith Dauid in the Pſalmes. And when was the ſtate of the wiſe virgins made knowne to beMat. 25.Matt 25 better then that of the fooliſh, not when they tooke their lampes, or lighted their lampes, or prouided their oile, or went forth together, or waited together, but when the bridegroome came.

Firſt, at their latter end the faithfull hauehave greateſt ſtore and Reaſons. 1 plentie of graces: for they hauehave bene ſtill gathering, laying vp, and daily adding to their ſtocks, by learning, faſting, praying, ſhewing of merciemercy, diligence in their callings, mortifying of their corruptions, and diſcharging of many good duties.

Secondly, then hauehave they greateſt neede and vſe thereof, 2a foraſmuch as they are to wreſtle with death, to reſiſt the aſſaults p. 80of Sathan, both which would ſtirre vp all the infidelitie that remaineth in them, to diſcourage their hearts, were they not ſo well armed with the ſpirit of God, and a good conſcience.

Thirdly, then are they beſt ſeaſoned with humilitie, and patience, 3hauing paſſed through many temptations, and tribulations (as it falleth out to the greateſt number of the godly) and yet kept the faith, and therefore are moſt capable of, and readieſt for comfort, with the teſtimonie of Gods fauour, whoſe ſeruice they hauehave faithfully performed.

Fourthly, then they approach apace towards their reſt, and 4happines, their worke being finiſhed, and their wages readie to be put into their hands, they ſhalbe no longer yoaked with ſinnes and miſeries, nor detained from the fruition of perfect holines and glorie, but be ſatisfied with the fulnes thereof in the preſence of God their deareſt father, and of the Lord Ieſus Chriſt, their bleſſed Sauiour.

Inſtruction to make our whole life, by liſtening to this Vſe. counſell here commended vntounto vsus; and giuing inſtruction a practicall entertainment, a continuall preparation for a comfortable death. In the very firſt onſet to religion, religion if it be ſound, will direct mens minds to thinke of, and to guide their waies to prouide for their end. And therefore Moſes, or rather the Lord himſelfe, conuinceth the hypocryticall Iſraelites, neglecting ſo waightie, and needfull a dutie, to be vtterly deſtitute of all heauenly wiſedome. They are, ſaith he, a nation Deut. 32. 29.Deut 32:29void of counſell, neither is there any vnderstanding in them: O that they were wiſe, then would they vnderſtand this: they would conſider their latter end. Ob. But they ſhall meete with many troubles. Anſw. And they ſhall eſcape out of all troubles. Ob. But moſt men in theſe daies will thinke them to be fooles, and ſuch as knowe not what is good for themſelues. Anſw. But all men ſhall one day knowe them to be wiſe, and ſuch as hauehave choſen that which is beſt for themſelues, when the teſtimonie of Chriſt, and their owne happie condition ſhall giuegive them commendation of wiſedome before all the world. Nay, they are fooles, and knowe not what is good for themſelues, which purchaſe preſent delights, with their future calamities, like riotous p. 81ſpend-thrifts, waſting all their patrimonie at one banquet, or loſing their whole inheritance at one game. Such are the couetous, the ambitious, the voluptuous, and all thoſe that are in bondage to anie deceitfull luſts, and vanities. They pay deare for their wealth, though they get it, and for their preferments, and for their pleaſures, and for whatſoeuer they compaſſe, with a burden to their conſcience, and hazard of their ſoules.

Manie iudge them wiſe, and praiſe them for their pollicies now, which by ſight and experience of their miſeries, will condemne their follie hereafter; and themſelues moſt preſſed with puniſhments, will more then any other, bewaile their owne wilfulnes and madnes.

This then, to conclude, is wiſedome, worthie to be ſo called, and that which will beſteed a man at his latter ende, rather to hauehave a Legacie bequeathed to himſelfe in Chriſt his will, then to bequeath great portions to others in his owne will: and to hauehave aſſurance of ioyes and glorie to goe vntounto, then a remembrance of pleaſures, & dignities, which he muſt depart away frō.

Verſe 21. Manie deuiſes are in the heart of man: but the counſell of the Lord that ſhall ſtand.

MAnie deuiſes are in the heart of man,] ſundrie thoughts are in their minds, of hopes, and doubts, and deſires, and ſo they toſſe matters too and fro in their imaginations, how they may auoyd that which they feare, and accompliſh that which they deſire, and yet ſeldome bring them to anie effect, or when they do, it is not by force of their plotting or forecaſt. But the counſell of the Lord it ſhall ſtand; his will ſhall take place, whatſoeuer hee hath determined ſhall ſucceed, whether mens likings be to it, or againſt it.

¶ Things come not to paſſe by mens purpoſes, but by Gods Doct. appointment.

There is a maruellous agreement and conſent of the Prophets, and holie writers in this matter, though we will produce the teſtimonie onelyonly of one or two, for confirmation thereof: as that of Dauid directly witneſſing the ſame truth, as cleerly, p. 82and expreſſely as our Text hath it. The Lord breaketh the counſell Pſ. 33. 10. 11.Ps 33:10Ps 33:11of the Heathen, and bringeth to nought the deuiſes of the people. The counſell of the Lord ſhall ſtand for euer, and the thoughts of his heart throughout all ages.

And how farre different from this in ſenſe, and ſubſtance, is that in the Lamentations? Who is hee that ſaith, and it commeth Iam. 3. 37. 38.Jas 3:37Jas 3:38to paſſe, and the Lord ſaith it not? Out of the mouth of the moſt high proceedeth not euill and good?

Firſt, his will is Imperiall, by which the whole world, both Reaſ. 1 heauen and earth is gouerned and ſuſtained: It decreeth, and prouidentliie fore-appointeth the motions, actions, occurrents, and euents of euerie thing, whether weightieſt, or of ſmalleſt importance.

Secondlie, it is eternall and immutable, and not poſſiblie 2ſubiect to alteration.

Thirdly, it is abſolutely holie, wiſe, and righteous, that hee 3ſhall neuer hauehave cauſe to change it.

It is puiſſant, powerfull, and mightie, which neither man, 4nor Angell, nor anie, nor all creatures are able to reſiſt, and preuaile againſt.

Inſtruction, that as neere as we can, we purpoſe thoſe things Vſe. which he appointeth, and ſeeke his helpe in all our affaires, and ſo our thoughts ſhall ſucceed well, and our deſires be ſatisfied, by vertue of his decree and counſell. For ſo runneth the promiſe in the firſt Pſalme, to eueryevery godlie man: he ſhalbe bleſſed, and whatſoeuer he doth ſhall prosper: And why? For his delight Pſal. 1. 2. 3.Ps 1:2Ps 1:3is in the lawe of the Lord, and in that lawe hee meditateth day and night.

Reproofe of their follie that oppoſe their practiſes to Gods 2words, ſeeking to ſet vp that which hee hath threatned to caſt downe, and to keepe downe that which he hath vndertaken to exalt.

As Saul would hauehave defeated Dauid of his kingdome, ſeeking to ſley him before hee ſhould obtaine it: and the malicious Iewes and Gentiles, would hauehave bereaued Chriſt of his glorie: hoping as they preuailed to take away his life, ſo by the hands of Souldiers, to ſtoppe him from riſing againe: and p. 83and the idoltarous papiſts would hauehave ſuppreſſed the Goſpell, attempting by fire & fagot, to deterre eueryevery man from the profeſſion of it. But what ſaith the Lord cōcerning all theſe deuiſes?

Why doe the Heathen rage, and the people murmure in vaine, againſt the Lord, and againſt his annoynted? Hee that dwelleth in the heauens ſhall laugh: the Lord ſhall hauehave them in deriſion.

The Conſolation for Gods people, againſt whome the purpoſes of the wicked, with all their wittes and forces are bent. See Chap. v. 1. 9.

Verſe 22. The deſire of a man is his goodnes: and a poore man is better then a lyar.

THe deſire of a man,] that which euerie man ought moſt to wiſh and labour for in himſelfe, and to eſteeme and commend in others, is his goodnes, his pietie and religion towards God, his merciemercy, trueth, and vpright dealing towards men, and not a greateſtate, and earthlie pompe, and hee that in this manner doth good, and is faithfull and true, though he be poore, not hauing ſtore and abundance of outward poſſeſſions, is better, in happier caſe, and more regarded of God, and good men, then a liar, then an impious, vnprofitable, and falſe man, though hee be neuer ſo wealthie.

¶ Vertue and weldoing, is the beſt ornament that anie man can Doct. be decked with. Saint Paul in effect doth ſay as much, and confirmeth the ſame, when hee declareth, that the kingdome of God, conſiſteth not in meate and drinke, and then, not in rich and coſtlie apparell, neither money, nor anie other corruptible thing, but in righteouſnes, and peace, and ioy in the holie Ghoſt. For whoſoeuer in theſe things ſerueth Chriſt, is acceptable to God, and approued of men.

And that exhortation which Eccleſiastes inferreth, as the ſcope of his whole booke, and hee is the verie quinteſſence extracted out of the ſame, maketh directlie for the point. Let vsus heare the end of all: Feare God, and keepe his commandements: for this is the whole man, or whole of the man, without which,Eccl. 12. 13.Eccl 12:13 all that man is, or man hath, is nothing elſe but vanitie.

Firſt, vnleſſe this were ſo, it would not be ſo often and earneſtlie Reaſ. 1 p. 48commaunded of God, as a matter of principall weight and moment: neither would the Scriptures commend it ſo much, as giuing preferment to the ſame aboue all other things in the world.

Secondlie, the price that was paide for it, and the parties 2for whome it is prepared, doe prooue the value thereof to be wonderfull great. For the bloud of Christ which was giuen for redemption, was alſo ſhead to purchaſe grace for vsus. And it is a prerogatiue peculiar to Gods children, and Christ his ſpouſe, to be indued therewith, as it is ſaide in the Reuelation: To her was granted, that ſhe ſhould be arayed with pure fine linnen, Reu. 19 8.Rev 19:8& ſhining; for the fine linnen is the righteouſnes of Saints.

Thirdlie, the rare and ſingular effects which it worketh, being 3peerleſſe, and admirable aboue all, giuegive teſtimonie to it, that no other thing is matchable with it. What will ſo much comfort a man in his trouble? what will refreſh him ſo much with hope, and at his death? what will bring him ſo great happines in heauen, and make him ſo glorious at the reſurrection of the iuſt?

Inſtruction, for eueryevery one with greateſt dilgence to labour Vſe. for that which the ſpirit of God doth commend as a thing eueryevery way moſt deſireable. Which bringeth ſufficiencie, though a man had nothing elſe to take to, & without the which he ſhall want the vſe of eueryevery thing, that in appearance, is not vnprouided of any thing. He that hath the outward man of his bodie clothed with vile rayment, as S. Iames tearmeth it, which may occaſion vaine men to deſpiſe him, and the hidden man of his hart vncorrupt with faith, louelove, merciemercy, meeknes, humilitie, and other graces of the ſpirit, is not a little ſet by of God, neitherIam. 2. 2.Jas 2:2 would God hauehave him lightly regarded of his people, & though an other weare on the outſide vponupon his backe, gay clothing, as1. Pet. 3. 4.1 Pet 3:4 ſilkes, ſattens, veluets, gold, ſiluer, pearles, and precious ſtones, and be as richly clad as euer was Salomon, yet if within the inſide, in his ſoule, he be tattered & torne, with the ragges & patches of pride, enuie, crueltie, couetouſnes, impuritie, and other damnable luſts, the eyes of the Lord will abhorre him, and hee alloweth not his ſeruants to admire him.

p. 85And as much may be ſaid concerning all other excellencie, profites, and pleaſures, that without the feare of God, and a good conſcience, they are vanitie of vanities, and onelyonly vanitie,Eccl. 2. 1.Eccl 2:1 they are nothing but vanitie, & vexation of ſpirit. If therfore we would not be cenſured for vaine perſons, let vsus labour for that which is better then vanitie.

Reproofe of thoſe that think goodnes not good enough for 2them, but deſpiſe, and deride it, as ignominious, and contemptible, and which they are aſhamed to giuegive any countenance vntounto. They be baſe minded perſons in their iudgement, that giuegive themſelues to praying, hearing of ſermons, reading, and meditating of the Scriptures, ſanctifying of the ſabbath, that will be ſociable with them that vſe wholeſome conferences, and Chriſtian exerciſes. But as for themſelues, it is fit for men of their parentage, partes, and places, to ſweare, and whore, and quaffe, and carouſe, and make a trade of carding, and dyeing, theſe be exerciſes they take to be agreeable to their education, and well beſeeming their degree: and to ſome that are not ſo much affected to theſe courſes, pride is a chaine, as the ProphetPſ. 73. 6.Ps 73:6 ſaith, and crueltie couereth them as a garment: and others reſigne ouer themſelues wholly to other manner of delights, that all of them louelove nothing ſo much as ſinne, nor loath any thing ſo much as goodnes.

¶ And a poore man, &c. Pouertie is no diſparagement to the Doct. 2 godly, nor wealth any preferment to the wicked.

Men are not to be eſteemed of according to their ſtate, but their honeſtie and worthines. He began this chapter with the ſame matter, and in the firſt verſe, the ſame point is confirmed, where it is ſaid, that better is the poore which walketh in his vprightnes, then he that abuſeth his lippes, and is a foole. And in the twelfthProu. 12. 26.Prov 12:26 chapter: the righteous is more excellent then his neighbour. And in Eccleſiaſtes: Better is a poore, and wiſe child, then an old, and fooliſh Eccl. 4. 13.Eccl 4:13king, which will no more be admoniſhed. There is in appearance, great oddes betweene an old man, and a child; betweene one that hath ſuch princely treaſures, and the other that is ſo bare and poore: betweene the high dignitie of an ancient king, and the lowe abiection of a poore boy: and yet if ſuch a meane p. 86inferiour be wiſe and teachable, he is in better caſe by the teſtimonie of this text, then a mightie ſuperiour that is fooliſh and wilfull.

Firſt, God honoureth them that are vertuous, though Reaſ. 1 poore, with all preferments of parentage, as adopting them to be his owne children: of dignitie, as aduancing them to be kings: of inheritance, as making them coheires with his onelyonly begotten ſonne: and he vilifieth them that are leaud and ſinfull, though wealthy, with al diſgraces, as reputing them fooles, and bondmen, and beaſts.

Secondly, he hath exerciſed the deareſt of his ſeruants with 2pouertie, as Elijah and Paul, and Chriſt himſelfe, which he would neuer hauehave done, if it could hauehave made them vile and miſerable: and he hath beſtowed on the worſt of his enemies theſe earthly riches, as on Achab, Ieroboam, and Balſhazzar, which they ſhould neuer hauehave gotten, if they would hauehave made them honourable and happie. For the vſes, ſee chapter. 12. v. 26. and the firſt verſe of this chapter.

Verſe. 23. The feare of the Lord leadeth to life, and he that is indued therewith, ſhall remaine ſatisfied, and ſhall not be viſited with euill.

THe feare of the Lord] ſound pietie and religion, a reuerence of his maieſtie, ioyned with an vnfained louelove thereof, leadeth to life, is by gods free goodnes, according to his promiſe through Ieſus Chriſt, rewarded with a bleſſed and a comfortable life in this world, and a glorious, and eternall life in the world to come, and he that is endewed therewith, ſhall remaine ſatisfied: the man in whom this holy feare dwelleth, ſhall neither liue in miſerable want, nor in feare or danger thereof, but ſhall lodge ſatisfied, as the word ſignifieth, ſhall conſtantly hauehave competent prouiſion, in the night he ſhall not care for the day following, nor this day be doubtfull how he ſhall doe tomorrow, but he by whoſe prouidēce he is ſuſtained at one time, will not faile to miniſter whatſoeuer is needfull at all times.

p. 87And ſhall not be viſited with euill, ſhall not be plagued with hurtfull calamities, and yet ſometimes tried with ſharpe aduerſities: and ſo are the two former promiſes touching life, and plentie, to be vnderſtood, that they are ſecured onelyonly from a curſed death, or penury, which are puniſhments of ſinne, and ſignes of Gods diſpleaſure.

¶ EueryEvery godly man liueth alwaies in ſafetie of his life. An vntimely Doct. 1 death ſhall neuer ouertake him, and a kindly death ſhall neuer hurt him, but tranſport him to a better life. This is the current of all Gods promiſes, and the ſtreame of his mercies runneth this way, and Chriſt had loſt his ſufferings, and died in vaine, without any benefit to his people, if he had left them in a periſhable eſtate, and not deliuered them from the power of death.

Conſolations of this nature were familiar with him, and flowed continually out of his gracious lippes: I am the reſurrection, Iohn. 11. 25. 26John 11:25John 11:26and the life: he that beleeueth in me, though he were dead, yet ſhall he liue. And whoſoeuer liueth, and beleeueth in me, ſhall neuer die. Ioh. 5. 24.John 5:24Verily, verily, I ſay vntounto you, he that heareth my word, and beleeueth in him that ſent me, hath euerlasting life, and ſhall not come into condemnation, Luk. 20. 38.Luke 20:38but hath paſſed from death vntounto life. He is not the God of the dead, but of them which liue: for all liue vntounto him. See chap. 11. 19.

¶ Shall remaine ſatisfied, &c. Godlines procureth ſufficient Doct. 4 prouiſion for mens outward eſtates.

The Lord doth not onelyonly vndertake for the ſaluation of his peoples ſoules, but he is alſo prouident for their bodies. He that diligently, and principally ſeeketh the kingdome of God, and his Mat. 6. 33.Matt 6:33righteouſnes, ſhall be ſure to hauehave all other needfull things, as foode, and apparell, and the like, miniſtred vntounto him. The Lord purpoſeth, as he promiſeth, and will vndoubtedly performe it,Pſ 34. 9. 10.Ps 34:9Ps 34:10 when he ſaith, Feare ye the Lord ye his Saints: for nothing wanteth to them that feare him. The lions doe lacke and ſuffer hunger, but they which ſeeke the Lord ſhall want nothing that is good.

They are the children whom his prouidence doth ſpecially Reaſ. 1 care for, and all others fare the better for their ſakes. And if our heauenly father be ſo rich and bountifull to birds, and beaſts, p. 88and fiſhes, and ſerpents, and wicked people, how much more will he exceed in goodnes towards his owne ſonnes and daughters?

Secondly, godly men are induſtrious and diligent in their 2callings, and ſo their labours are bleſſed vntounto them; and their prudent frugalitie and thriftines make a way for the increaſe of their ſubſtance and poſſeſſions. For a diligent hand maketh rich: Prou. 14. 22.Prov 14:22and in all labour there is abundance, as diuers texts of Scripture do teſtifie.

Thirdly, godlines bringeth contentment, and their minde is 3ſatisfied with their allowance, be it much or little, iuſtly iudging1. Tim. 6. 6.1 Tim 6:6 that to be enough for them (for ſo God doth make it to be) which others would murmure at, as an incompetent, andPhil. 4. 11. 12.Phil 4:11Phil 4:12 too ſhort a pittance for their hungrie appetites. I hauehave learned ſaith Paul, in what ſtate ſoeuer I am, therewith to be content. And I can be abaſed, and I can abound: eueryevery where in all things, I am inſtructed, both to be full, and to be hungry, and to abound, and to hauehave want. See chapter. 10. v. 3.

¶ Not viſited with euill, &c. Nothing that is hurtfull can befall Doct. 3 any man that is godly.

When pouertie would turne to his annoyance, he may be well aſſured that he ſhall neuer be poore: when ſicknes would be noxious, and harmefull, his health ſhalbe continued: and the like may be ſaid, of diſgraces, of moleſtations, of loſſe of friends, or whatſoeuer may be incommodious vntounto him.

The teſtimonie of the Prophet, being in ſubſtance GodsPſ. 119 165.Ps 119:165 promiſe, is of large extent, ſaying, they that thy lawe ſhall hauehave great proſperitie, and they ſhall hauehave none hurt. And the ſpeech of Eliphas to Iob, is of no ſmall force, when he ſaith, He ſhall deliuer Iob. 5. 19. 20.Job 5:19Job 5:20thee in ſixe troubles, and in the ſeuenth, the euill ſhall not touch thee. In famine, he ſhall deliuer thee from death: and in battell, from the power of the ſword. Thou ſhalt be hid from the ſcourge of the tongue, and thou ſhalt not be afraide of destruction when it commeth.

Firſt, eueryevery one that feareth the Lord, is greatly beloued of Reaſ. 1 him, more then the deareſt child of the kindeſt father, or the ſweeteſt babe of the tendereſt mother, his eye is alwaies vigilant for their ſafetie, his watchfull prouidence continually p. 89guarding of them. He is neither heedles of them in the day, nor ſleepy in the night, nor remiſſe in looking to them at any time. Hee ſeeth and fore-ſeeth, becauſe he fore-appointeth all things that ſhall befall them: he knoweth, and fore-knoweth, the euent of eueryevery thing that commeth to paſſe, whether it will be helpfull, or hurtfull; whether it will be for their benefite, or hinderance; whether it will be for their ſafetie, or perill; their credite, or reproach; their peace, or trouble; their comfort, or ſorrowe. No future effect can formerlie be hidden from him, becauſe hee hath not alone the diſpoſing of actions, or of things that are to fall out, but likewiſe of the ſucceſſe, and iſſues thereof. Then conſider whether it be likely that he will allow poyſon to be miniſtred to his darling in ſteed of Phyſicke, when he is not ignorant that it would certainly kill him, or miſchiefe to light vponupon the righteous for their deſtruction, or to doe ſo much as the leaſt harme vntounto them.

Secondly, the holie Angells are miniſtring ſpirits, attending on the people of God, and their office is to looke well vntounto them, euerie where, and at all times, ſo long as they ſerue him: for ſo are they commanded by the Lord. Vnleſſe then they would become ſinfull againſt God, and turne diuels (which they cannot doe, becauſe they ſtand by vertue of election) they muſt needes be faithfull to Chriſtians, and watchfull for their ſafetie. And therefore the ſpirit of God giueth his word for their fidelitie, and promiſeth to the godlie good protection and ſafegard by their miniſterie, in this manner: There ſhall Pſ. 91. 10.Ps 91:10none euill come vntounto thee, neither ſhall a…ie plague come neere thy tabernacle. For hee ſhall giuegive his Angells charge ouer thee to keepe thee in all thy wayes. They ſhall beare thee in their hands, that thou hurt not thy foote againſt a ſtone.

Inſtruction, to ſet our ſelues to feare the Lord, and to ſeeke Vſe. 1 this celeſtiall grace aboue all things, ſithence it hath ſuch worthie vertues in it.

Will it be an Armour againſt weapons, a ſtore-houſe againſt wants, a preſeruation againſt diſeaſes, a deliuerer from death? Will it worke our indemnitie, and ſaue vsus harmleſſe from the poyſon and venome of paines and griefes, and loſſes, and of all p. 90ſortes of croſſes, troubles, and afflictions? why liue wee ſo much without it, and may ſo eaſilie hauehave it? why make we no more reckoning of it, ſithence it is ſo precious, profitable, and neceſſarie?

Beſide the deſire of Gods glorie and fauour, which ought principallie to be regarded: beſide the reſpect of life eternall, which is moſt earneſtly to be ſought for: our health, our ſafetie, our peace, our plentie, and eueryevery thing of this nature, might be forcible motiues to allure vsus to religion, ſeeing the Lord is pleaſed to make it ſo beneficiall vntounto them.

Conſolation to them who hauehave imbraced this holie feare of God, who faithfullie obey and pleaſe him, they hauehave immunitie, not from aduerſities: (for fewe are afflicted with ſo manie troubles as they are tried with: fewe ſo much depraued, maligned, and moleſted as they bee) but from all plagues, and perils, and miſeries.

They are alike ſafe in euerie place, euen in the middes of their mortall enemies, as among their kindeſt friendes: and likewiſe at all ſeaſons, as well when they are moſt practiſed againſt, as when nothing is intended to their hurt: when they lie in the bottome of aduerſitie, as when they ſit in the toppe of proſperitie. For theſe cannot ſeparate them from the louelove of God, nor the hope of ſaluation, nor the conſcience of welldoing.Rom. 8. 28.Rom 8:28

And to conclude, wee knowe that all things worke together for the best, to them that louelove God, ſaith the Apoſtle.

Verſe 24. The ſlothfull hideth his hand in his boſome, and will not put it to his mouth againe.

SAlomon hath often tolde vsus the nature and qualitie of the ſlothfull, and the miſery and want, which of force they muſt indure, by meanes of their ſluggiſhnes, notwithſtanding becauſe the number of them doth daylie increaſe, and this hurtfull vice groweth ſtronger, and more violent in them, he contenteth not himſelfe with ſo manie aduertiſements, which hee hath alreadie giuen vsus, but to the ende that wee may take more p. 91heed of it, or elſe be more inexcuſable, and iudged worthie of greater penurie: he repeateth here againe the miſchiefe that it worketh in him ouer whom it getteth dominion, deſcribing the ſame by an hyperbolicall, or exceſſiue kind of ſpeaking, ſaying, that hee hideth his hand in his boſome, not ſetting it to worke, but withholding it from labour, and will not put it to his mouth againe: to auoyd the colde, and for louelove of eaſe, he holdeth it in a warme place, and though the diſtance be but ſmall betweene the boſome and the mouth, yet hee is vnwilling to bring it from the one to the other, ſo much as to feede himſelfe: for though he doe it (compelled therevnto by neceſſitie) yet he doth it with difficultie and griefe, as it is ſaide in anProu. 26. 15.Prov 26:15 other chapter.

Not that hee ſetteth ſo little by his meate; for none are ſo hungrie after honie, as the idle Drones: but it is a torment vntounto them to take anie paines for it: their deſire is, that others ſhould trauell for them, and put their meate into their mouthes alſo, if ſhame would permit it.

So then, the hands of lazie perſons are as it were bound with the louelove of eaſe, which they preferre before matters of profite and neceſſitie; eſpeciallie concerning the ſoule, and the ſpirituall foode thereof, euen the word of God; whereby ouely it is to be ſuſtained.

Verſe 25. Smite a ſcorner, that the fooliſh may beware: and reprooue the prudent, and hee will vnderſtand knowledge.

SMite,] either put to death, if thou be a magiſtrate of that authoritie, and the cauſe ſo require, or otherwiſe puniſh according to thy place, the ſcorner, a refractary perſon, him that contemneth and derideth all admonitions and inſtructions, one, of whome there is no hope of amendment: for a ſcorner is in the higheſt degree of tranſgreſſion, that the fooliſh, Pſalm. 11.Ps 11ſuch as through ſimplicitie and ignorance are caried forewards to euill, may beware, may be better brought to a ſight of their faults, and the danger thereof, and penitently reforme their wayes.

p. 92And reprooue the prudent, giuegive an eaſie rebuke to him that hath wiſedome, and hee will vnderſtand knowledge: he ſhall not neede to be ſmitten, as the ſcorner, nor be brought to ſee others puniſhed, as the fooliſh, but an admonition or reproofe will ſufficientlie worke vponupon him, both for information and reformation.

¶ Though obſtinate perſons be excluded from good counſell, Doct. yet they are not to be exempted from due puniſhment. Hee that ſaide before, Rebuke not a ſcorner, doth here commaundProu. 9. 8.Prov 9:8 to ſmite a ſcorner: and this of Salomon, that ſtripes ſhould be laide vponupon him, is nothing contrarie to that of Christ, thatMat. 7.Matt 7 pearles ſhould not be caſt before him.

An iniunction for this proceeding, is expreſſely giuen by the Lord himſelfe in the Lawe; That man that will doe preſumptuouſlie, not hearkening vntounto the Priest (that ſtandeth before the D…ut 17. 12 13.Lord thy God to miniſter there) or vntounto the Iudge, that man ſhall die, and thou ſhalt take away euill from Iſraell. So all the people ſhall heare, and feare, and doe no more preſumptuouſlie.

Firſt, the ruler ſtandeth charged with their crimes, vntill he Reaſons. 1 hath diſcharged his dutie, by inflicting iuſt penaltie vponupon them for the ſame.

Secondlie, the place, (whether it be familie, if the contempt 2be priuate, or towne, or Countrey, according to the extent of the …ouernours iuriſdiction, if the contumacie be publicke) cannot well be purged from the guiltines of ſuch foule offences, without the puniſhment of the offenders. That of Deuteronomie prooueth it, ſaying, Thou ſhalt take away euill from Iſraell.

Thirdly, though the contemptuous perſon ſmitten, be nothing 3bettered by it, but ſtand out deſperatelie, in his pertinacious peruerſenes, yet their ſmart and ſhame, will be exemplarie, and for example to others, as the fore-cited allegation doth witneſſe, hauing alſo an other ſentence of this booke conſenting with it, and ſaying, When the ſcorner is puniſhed, hee that is ſimple waxeth wiſe, &c.Prou. 21. 11.Prov 21:11

Fourthly, by the execution of Gods iuſtice vponupon theſe p. 93ſtiffenecked and vnreclaimeable rebelles, they are made leſſe inſolent, and triumphant in their wicked courſes, they ſhall finde ſmall cauſe to glory in their ſucceſſes. Whereas through the want thereof, they growe arrogant, and audacious, and outragious, and take vponupon them to be ſtrikers of others.

Reproofe of them that are too fauourable, too impudent, and godles ſcorners, giuing them libertie to liue as they liſt, permitting Vſe. them to goe, runne, ride, and ſlie forwards in all abominable courſes, with impunitie. They may ieſt, and make ſport at the ſeruants, and all the ſeruices of the Lord: they may blaſpheme the glorious name of God, with hideous, and horrible, ſtrange, and new deuiſed oathes, as though the diuell himſelfe had taught them to ſpeake altogether in his language: they may not onelyonly prophane the ſabbath, but moſt contemptuouſly, and with the greateſt deſpite trample vponupon it: and ſo likewiſe profeſſe, and ſet vp the trade of diſobedience, crueltie, impuritie, and all kinde of iniquitie, and yet who almoſt is he that draweth out the ſword of his authoritie, either publicke or domeſticall, to reſiſt and ſuppreſſe their execrable villanies.

Many parents ſo traine vp their children, that they are imboldned by their example and allowance, to contemne all that God or man ſpeaketh againſt their ſenſuall and enormous behauiour. And many maiſters make their houſes kennels of deſperate ruffians, and ſties of ſwiniſh drunkards, giuing them a tolleration, or incouragement rather, to beray their families, with their impious, filthy and vicious behauiour. Ob. It is bootles to correct them, there is no hope of their amendment, no ſeueritie will ſerue the turne to tame them. Anſw. Yet it is not bootles to obey God, who commandeth thee to ſmite them: and he can turne their puniſhment to the profite of others, that they by the benefite thereof, may eſcape vnpuniſhed: and this is worth the paines, and this will ouerpoiſe all their murmurings, that thou doeſt diſcharge thy dutie, righteouſnes is exerciſed by thine hand. The Lord plagu…th many whom his plagues conuert not, and yet he ſtriketh not one ſtroke in vaine, becauſe his iuſtice is exalted, his name is honoured, p. 94and his people are either awed, or elſe comfortable by the ſame.

That wiſe men muſt ſometimes be rebuked, and how vſefull it will be vntounto them for increaſe of their graces, ſee chapter. 9. v. 8. 9.

Verſe. 26. A leaud and ſhamefull child, ſpoyleth his father, and chaſeth away his mother.

A Leaud and ſhamefull child] one that is graceles, and giuen to riot, and other ſinfull waies, whereby his parents and friends are made aſhamed, ſpoileth his father, doth him as much harme, as if he brake into his houſe, and robbed him, or came as an open enemie to make ſpoile of all that he hath: and many ſpare not their parents ſtate in deed, but either filch away their goods, and ſet them in debt and arreareages, by their waſtfulnes, and chaſeth away his mother, ſo alienateth her affection from him, by his rude and rebellious behauiour, that ſhe flieth, as it were, his preſence, and is glad when ſhe is out of his ſight: & ſometime groweth to that vnnaturall inhumanitie, and more then barbarous and ſauadge outrage, that he driueth her out of his preſence by rayling and bitter ſpeeches, yea expelleth her out of the houſe, and turneth her out of doores, when once he commeth to his inheritance. See chapter. 10. v. 1.

Verſe. 27. Leaue off, my ſonne, to heare any more the inſtruction that cauſeth thee to erre from the words of knowledge.

LEaue off, my ſonne] though in former times when thou waſt the diſciple of deceiuers, and the child of wrath, thy care was open, and readie to heare ſuch leſſons as poyſoned thy heart, yet now that thou art become the ſcholler of me wiſedome, and begotten to be my child, as being Gods child, now deſiſt from that hurtfull and pernicious courſe, ceaſe to heare any more the inſtruction, that peſtilent and infectious counſell and doctrine, which is deliuered for inſtructiō, & carrieth a ſhew of p. 95truth and wiſedome, and yet will cauſe thee to erre from the words of knowledge, either peruerting thy minde with erronious opinions, or corrupting thy heart with ſinfull affections, or deprauing thy waies with leaud and wicked behauiour, ſo that either thou ſhalt not vnderſtand the words of knowledge, the heauenly doctrines of Gods holy word, whereby ſound knowledge is obtained, or elſe wilt be inticed to tranſgreſſe them.

¶ Whoſoeuer will proceed conſtantly in the waies of God, Doct. muſt take heed of ſeducers.

Our Sauiour Ieſus Chriſt, giuing many picked and choiſe precepts for true happines, in his ſermon on the mount, and vttering not a word, that tended not directly thereunto, doth ſingle out this as a matter of no ſmall importance, ſaying, Beware of falſe prophets, which come to you in ſheepes cloathing, but inwardly Mat. 5. 15.Matt 5:15are rauening woules. And S. Paul doth ſtrictly admoniſh the Epheſians, that they ſhould not be children wauering, and carried Eph. 4. 14.Eph 4:14about with eueryevery wind of doctrine, and by the deceit of men, and with craftines whereby they lie in waite to deceiue.

That the word and ſpirit of God ſhould be the pilot of their conſciences, and not ſuffer their hearts, without ſterne, or ancre, to be committed to the ſubtill blaſts of the falſe Apoſtles: and like men of wiſedome and diſcretion, they ſhould keepe their ſtocke of grace and truth, and not like ſillie boyes fall to gaming with the cogging corrupt teachers, and ſo loſe their patrimonie. And S. Peter mingled precepts with promiſes, to the three thouſand whom he conuerted together, teaching them, not onelyonly the way to ſaluation by faith in Chriſt, but the meanes of perſeuerance in the ſame, with due care of themſelues, and to that end he beſought them, and exhorted them, ſaying, Saue your ſelues from this froward generation.Act. 2. 40.Acts 2:40

Firſt, deceiuers are maruellous cunning, and wily in their Reaſ. 1 trade; the diuell hath taught them his art, and helpeth alſo in his ſeruice.

There is no cauſe ſo vile and bad, but they by painting and varniſhing of it, can make it ſeeme very iuſt and good: neither p. 96is there any ſo equall and right, but they, by caſting the mire of calumniations vponupon it, can make it looke as though it were wrongfull and naught. Their ſpeeches are charmes and inchantments, as the Apoſtle ſaith, O fooliſh Galathians, who hath bewitched you, that ye ſhould not obey the truth?

When Eue would giuegive eare to Sathan, he made her beleeue that the Lord himſelfe was not well minded towards her, and her husband, in reſtraining them rom eating of any fruit, and that he in good will did ſeeke their welfare, in perſwading them to take their libertie, and breake his commandement.

Secondly, mans nature is ſubiect to error, and his ſoule very 2apt to be peruerted: flaxe, tinder, and gunpowder, are not more readie for to take fire, then our hearts are prone to take infection.

Reproofe of their temeritie and raſhnes, which being confident Vſe. of their owne wittes and ſtabilitie, aſſure themſelues that no fallacious ſophiſmes can beguile their minds, nor any alluring perſwaſions ſhall moue their hearts: and therefore giuegive libertie to Browniſts, and Papiſts, and the moſt perilous enemies of ſanctification to diſcharge all their ſhot againſt their naked breſts. Let them ſay what they will againſt the goſpell of Chriſt, againſt the miniſterie of God, againſt the miniſters of God, againſt the worſhip of God, againſt the people of God, all ſhall be heard whatſoeuer they ſay. Ob. But themſelues are ſound and ſetled in the truth, and therefore they are in hope of doing good, but not in perill of receiuing hurt. Anſwr. This is true, if they be ſufficiently qualified with gifts fit for ſuch an imployment: if they hauehave a calling thereunto, the Lord ſetting them on worke: and if vponupon the ſight and ſenſe of their owne corruptions, they ſeeke aſſiſtance and preſeruation from heauen, otherwiſe they are like to worke no better a cure vponupon others, then an healthy man doth by blowing vponupon the diſeaſed, nor yet may expect better ſafetie to themſelues, then he that is whole getteth from the breath of the infected. How many profeſſing hoſtilitie againſt poperte, hauehave turned papiſts by reaſoning with papiſts? And how many are declined and fallen to Browniſme by taking vponupon them to reduce the Browniſts? p. 97…he ſhewers of hurtfull conferences, which hauehave almoſt extinguiſhed their zeale, and drawne them into many euill waies which before they were afraid off.

Inſtruction to auoid euill companie as much as we may, if 2we would not hauehave euill counſell to annoy vsus. A companion of fooles ſhall be made worſe, ſaith he, in the thirteenth chapter. v. 20. where thou maiſt ſee more concerning this vſe.

Verſe. 28. A wicked witneſſe mocketh at iudgement, and the mouth of the vngodly ſwalloweth vp iniquitie.

A Wicked witneſſe] a witneſſe of Belial, as it is in the Hebrew text, one that the diuell himſelfe, and his owne wicked diſpoſition ſubborneth to periure and deale corruptly, mocketh at iudgement, not onelyonly giueth in falſe euidence, but doth the ſame of ſet purpoſe, maliciouſly, and without any fare, making no more account eitheir of right cauſes, or of magiſtrates that are placed to execute iuſtice, or of God himſelfe that will puniſh falſe witneſſes, then of a ieſt, or things to be laughed at. And the mouth of the vngodly will ſwallow vp iniquitie. This he alleadgeth as a reaſon of that his vntruth and falſehood in witnes-bearing, becauſe he is deſperately ſinfull and bad in all his behauiour. His mouth, himſelfe vile wretch, yet the mouth is mentioned becauſe of the allegorie, ſwalloweth vp iniquitie, committeth all villainies, with as great delight and pleaſure, as drunkards doe ſtrong drinke, or gluttons delicious meates.

A wicked perſon may eaſily be made a falſe witneſſe. Doct. 1

He that is diſordered in his ordinarie behauiour, will make no bones to giuegive a falſe teſtimonie before the magiſtrate. Iezabel had that in her head to helpe her husband with, ſo ſoone as euer ſhe knewe the cauſe of his paſſionate diſcontentment, and vndertooke forthwith to bring Naboths vineyard to his hand: for it ſeemeth that ſhe had made triall of ſuch mens ſeruice before that time: and therefore writeth to the elders and nobles of Iſrael preſcribing whome they ſhould imploy, ſonnes of 1. King. 2. 10.1 Kgs 2:10Belial, vnthriſtie perſons, diſſolute rake-hells: and what they p. 98ſhould appoint them to ſay, that Naboth did blaſpheme God, and the king, not once making doubt, but that ſuch might quickly be prouided, and would in that manner be directed, and ſo it fell out accordingly. And the hie prieſts, and other aduerſaries of Chriſt knew well that ſo many leaud fellowes conuerſing with them, falſe witneſſes were not farre to be ſought, nor hard to be found, but would be there preſent, and made readie for their turne with fewe howres warning.

Firſt, all that liue inordinately, and lead a wicked life, beare Reaſ. 1 iuſtice a deadly grudge, for that it iuſtly threatneth to cutte them off for their due deſerts: and ſo alſo hauehave they a quarrell againſt righteous men, becauſe they diſalowe their vnrighteous dealing: and therefore when they pretend in ſhewe to teſtifie the truth, and to ſpeake their knowledge, they meane in deed to be reuenged on their aduerſaries, and to ſpeake againſt the truth which they certainely knowe.

Secondly, ſuch as maintaine the fouleſt matter, are vſually 2the deareſt friends vntounto them, as being not onelyonly their fellowes in the ſeruice of ſinne, but euen their brethren the ſonnes of Sathan: beſides, that the tongue of the one ſort is ſet to ſale for a price, and the hand of the other is readie to hire it with wages.

Thirdly, they are deſtitute of the feare of God, they dread 3no danger, they conclude of impunitie, or elſe they would not be ſo licentious in all the reſt of their waies, and what will they not vndertake then (when as it ſeemeth to them they may goe through ſtitch with it in ſafetie) to hurt their foes, to helpe their friends, and greatly to benefite themſelues?

Inſtruction for iudges and all other gouernours to be very Vſe. circumſpect in the choiſe of Iurours, the admiſſiō of witneſſes, and proceeding vponupon the accuſations or depoſitions of diſſolute perſons, vnleſſe other circumſtances doe confirme their teſtimonies. And as little heede ſhould be giuen of eueryevery man, to their priuate tales and reports, which way ſo euer they tend, whether to the extolling of the wicked, or deprauing of the godly: what is to be thought of Belials ſonne, but that as an obedient child, he will applie himſelfe to Belials buſines?

p. 99¶ His mouth ſwalloweth vp, &c. The greater delight any man Doct. 2 taketh in ſinning, the more grieuous a ſinner he is.

Notorious and hainous offendours are thereby deſcribed in the fourth chapter almoſt after the ſame manner as in this place, but ſomewhat more largely, and clearely: They cannot Prou. 4. 15. 16Prov 4:15Prov 4:16ſleepe except they hauehave done euill, and their ſleepe departeth, except they cauſe ſome to fall. For they eate the breade of wickednes, and drinke the wine of violence. And Zophar foretelling the plagues and miſeries that are readie to lay hands on a cruell man, and one that is ripe for deſtruction, ſaith, that wickednes was ſweete in Iob. 20. 12 13Job 20:12his mouth, and he hid it vnderunder his tongue, and fauoured it, and would not forſake it▪ but kept it cloſe in his mouth. He tooke it for a daintie morſell, and fed vponupon it, and reliſhed it ſo well, that he was willing continually to be chewing of it.

Firſt, the more delight a man taketh in ſinne, with greater Reaſ. 1 feruencie he loueth the ſame: and according to the louelove that he beareth thereunto, is his hatred and enmitie againſt God, and his word.

Secondly, his affection to wickednes conuinceth him to beRo. 8. 5.Rom 8:5 carnall and fleſhly: for they that are after the fleſh ſauour the things of the fleſh. Yea ſuch a one is not onelyonly fleſhly, but fleſh it ſelfe, in full proportion, which is odious and loathſome to the Lord. For though they that hauehave the ſpirit doe ſometimes ſlippe into ſinnes, yet they hate them, and mourne for them, and reioce not in them.

Thirdly, his heart is the harder, and further from repentance, 3by how much his luſt and deſire is more ſatisfied in euill: it argueth that men are paſt feeling, and remorſe, when they giuegive themſelues to worke wickednes with greedines. See chapter.Epheſ. 4. 19.Eph 4:19 10. 23.

Verſe. 29. But iudgements are prepared for theſe ſcorners, and ſtripes for the backe of fooles.

THe behauiour of theſe contemptuous perſons was declared in the former ſentence, and their recompence followeth in this: for all their cunning and ſcorning ſpeeches, p. 100iudgements, puniſhments, many, and of diuers ſorts: for the plurall number noteth the multitude and varietie of them: are prepared for ſcorners, not onelyonly appointed, but readie to be executed vponupon them, either by the magiſtrate, or elſe by the Lord himſelfe, in this life, or in that which is to come, or in both. And ſtripes for the backe of fooles, ſharpe and ſeuere plagues, reſembled by the ſcourging of bondmen, are in a readines both for the ſoules and bodies of theſe malicious and incorrigible fooles, which ſhall not lightly be chaſtened, but greeuouſly, and extreamely tormented, to their deſtruction. For theMat 25. 41.Matt 25:41 preparation doth argue ſome exquiſite torture, as fire preparedIſay. 30. 33.Isa 30:33 for the diuell and his Angels: and Tophet prepared of old for that curſed king of Aſſur, &c.

¶ Though ſinfull men deride the words of God, yet they cannot Doct. eſcape the execution of them.

The leſſe account they make of them, the more ſpeedily, and fearefully they ſhalbe plagued for their contempt, as will better appeare in the firſt chapter.