Exposition of Proverbs 18-20, Exposition · Chapter 20

Exposition of Proverbs 18-20 · Exposition · Chapter 20

p. 101AN EXPOSITION OF THE TWENTIETH CHAPTER OF THE PROVERBS.

CHAPTER. XX.

Verſe 1. Wine is a mocker, and ſtrong drinke is raging, and whoſoeuer is deceiued thereby, ſhall not be wiſe.

WIne needleſlie, or immoderately taken, is a mocker, maketh him a mocker which intemperately abuſeth it: & ſtrong drinke is raging, cauſeth them that are ouer-gone therewith, to brawle, contend, breake forth into outrage, and goe together by the eares. And whoſoeuer is deceiued by it, inticed by the colour, or taſt of it, to exceed in it, by drinking too often, or too much, ſhall not be wiſe: either with diuine wiſedome, or humane, but ſhew himſelfe a foole, and reape the fruit of his follie.

¶ They that giuegive themſelues to drunkenneſſe, doe caſt themſelues Doct. into manie miſchiefes.

The woe; the ſorrow, the murmuring, the rednes of eyes, and otherProu. 23. 29.Prov 23:29 euils reckoned vp, in the three and twentieth Chapter following, doe manifeſt this, and our preſent Text, doth yeelde vsus arguments enough, and ſtrong enough, for further proofe of the ſame.

p. 102As firſt, they are made mockers, they ſcurrilly in their cups Reaſons. 1 fall to ieſting at, and deriding of others, but in ſuch abſurd manner they doe it, that they make themſelues ridiculous, and a ieſting ſtocke to all. And in time, hauing hardned their harts, through the cuſtome of ſo foule a ſinne, they growe to be impious ſcorners of religion, and bitter deſpiſers of Gods faithfull ſeruants: as Dauid complained that the drunkardes made Pſ. 69. 12.Ps 69:12Songs of him, and became malicious perſecuters.

And let it be conſidered whether anie one kind of people be more impious & impudent blaſphemers, and aduerſaries to all piety, then they whoſe greateſt trauels abroade, are to Tauerns, and tipling-houſes, and ordinarie exerciſes at home, to drinke healths, and ſhew their man-hood, nay worſe then beaſt-hood, in ſubduing their fellowes with force of the flagon, and offering ſacrifice to Bacchus in the Cellar.

Secondlie, they are made furious, and ragefull, being inflamed 2with the liquor which boyleth within them: and hence proceede thoſe murmurings, thoſe contentious, and thoſe needleſſe wounds, which are ſpecified in the other chapter. Drunken quarrells are common almoſt at all drunken meetings, & the originall of moſt frayes, will be found to be among many carrowſes.

They are made fooliſh, for as Hoſea ſaith, wine, & new wine, do 3take away their heart, bereauing them of meete diſcretion, andHoſ 4. 11.Hos 4:11 good deſires, by meanes whereof, they ſhewe themſelues to be both ſillie & ſinfull. Their braines are drowned, their wittes are dulled, their vnderſtandings decayed, & their whole ſoules filled full of luſts, & leaud affections. And to proceed yet further, to other effects of their Fooliſhnes, they bring diſeaſes vpō their bodies, they bring neceſſitie vponupon their eſtates, they bring reproch vponupon their names, they bring confuſion into their houſes, they bring the curſe of God vponupon themſelues in eueryevery thing here, & ſtop vp their owne way from euerlaſting life hereafter. For Drunkards are in the number of thoſe vnrighteous, which1. Cor. 6. 10.1 Cor 6:10 the Scripture ſaith, ſhall not inherit the kingdome of God.

Inſtruction to be the more afraid of this ſin, becauſe it is ſo Vſe. pernicious, & to look narrowly to ourſelues, that we be not ſurpriſed by it, becauſe it is ſo deceitfull: for to innumerable that p. 103be ſecure and careles thereof, it prooueth a venemous ſerpent, as well for craft as crueltie. It came ſtealing vponupon Noe, (whom all the world could not ſeduce) and bit him ſo, as that his wicked ſonne Cham inſulted ouer him, and his godly ſonnes Shem and Iaphet, were ſorie to ſee him in ſuch a caſe. Wherefore our Sauiour by way of a caueat, doth preſcribe one preſeruatiue againſt it, and that is a prouident care, & conſtant circumſpection, that we fall not into it, ſaying, Take heed to your ſelues, leaſt at any time Luk. 21. 34.Luke 21:34your hearts be oppreſſed with ſurfetting and drunkennes. Which doth admoniſh vsus to be warie, what companie we frequent, or elſe, we are altogether heedleſſe of our owne ſafetie: for commonly the ambuſhes of this vice, whereby ſo many are circumuented, doe lie in contagious companie.

Neither will it ſuffice thee to decline the ſocietie of them that are of bad note, but thou muſt be watchfull alſo ouer thy ſelfe, and thy appetite, in feaſting with men of better account: Diuers are wounded where they ſuſpected no perill, and manie ouercharged with prouocations and healths, where nothing in ſhewe, but ſobrietie is profeſſed. As it is a ſhame for the one to make ſuch vndecent challenges, ſo it is neither diſgrace to refuſe them, nor diſcurteſie not to anſwere them. And Saint Paul doth adde yet an other preſeruatiue to the former, and giueth direction how we may keepe our bodies from this intemperancie, and that is, by ſtoring our ſelues with grace, which will ſurely defend the whole man. Be not drunken (ſaith hee) with Eph. 5. 18.Eph 5:18wine, wherein is exceſſe, but be filled with the ſpirit, &c.

Verſe 2. The feare of the King is like the roaring of a Lyon: he that prouoketh him to anger, ſinneth againſt his owne ſoule.

THe feare of the King,] his wrath, which ſtriketh a terrour into their hearts, with whom hee ſheweth himſelfe offended, is like the roaring of a Lyon, verie fearfull & dangerous: hee that prouoketh him to anger, which incurreth his indignation by diſobedience, or anie ill demeanour, ſinneth againſt his owne ſoule: not onelyonly defileth his ſoule, with the trāſgreſſion of Gods holie Lawe, but putteth his life in great perill, and expoſeth the ſame to the ſentence of death. See chap. 16. 14.

p. 104Verſe 3. It is an honour for a man to ceaſe from ſtrife, but euerie foole will be medling.

IT is an honour for a man] it maketh for his praiſe, and procureth the tongues and harts of men to giuegive him a good teſtimonie, to ceaſe from ſtrife, either not to enter into it at all, if vpō good conditions, without wrong to Iuſtice, or righteous cauſes meet to be maintained, he may be freed from it, or elſe to break off, and put an end thereto, with as much celeritie as may be conuenient: but eueryevery foole will be medling: ſuch as are vnwiſe on the other ſide, doe louelove contentions, and delight to be ſtirring and ſtriuing vponupon eueryevery ſlight occaſion. Thus ſtandeth the oppoſition: It is a mans honour to ceaſe from ſtrife, and eueryevery wiſe man will indeuour to keepe himſelfe quiet: but is a mans reproach to be contentious, yet eueryevery foole will be medling.

¶ It is a laudable vertue to be of a quiet diſpoſition, & to auoyd Doct. contentions. When God ſaith it is for a mans honour, we may well conclude, that he is truely honorable, in whome that grace is found: for the Lord giueth not his teſtimonie as manie men do, for faſhions ſake, as a meere complement. Eſpecially, when he doubleth the ſame, as he doth for this point: for theſe words here, that it is a mans honour to ceaſe frō ſtrife, do nothing differ in ſenſe from theſe elſe-where, that it is a mans glorie to paſſe by an offence. Prou. 19. 11.Prov 19:11And if they be pronounced bleſſed by the Sonne of God, which are peace-makers, and compoſe controuerſies betweene others,Mat. 5. 9.Matt 5:9 then they are no leſſe, which be peace-keepers, & as much as in them lyeth, abandon all controuerſies themſelues.

Firſt, there is a concurrence, and vnion of manie excellent Reaſ. 1 vertues in thoſe which delight to be peaceable: as wiſdome, becauſe it is the propertie of fooles to be wrangling: & humilitie,Prou. 13. 10.Prov 13:10 becauſe onelyonly by pride, man maketh contētious: & fortitude, becauſe no man attaineth to this, but by conqueſt of himſelfe, & he that Prou. 16. 32.Prov 16:32ſubdueth his owne minde, is better then he that winneth a Citie. Neither do men grow to be ſuch, by a naturall valure, humilitie, or wiſedome, but ſpirituall & heauenly, as it is ſaid concerning one of theſe, & to be vnderſtood of all, the wiſedome that is from aboue, is peaceable, gentle, eaſie to be entreated, &c.

p. 105Secondly, great and admirable is the benefit that proceedeth from Peace and Concord, and manifold miſchiefes hereby preuented: The heart hath more reſt, the State hath more ſafetie, the credit is better preferued, then by brawles, and ſuites, and needleſſe oppoſitions, which doe interrupt all Godly and Chriſtian meditations and exerciſes, and cauſe much vncharitable dealing, vexations, expenſes, and infamy, in ſo much that he compareth the beginning of ſtrife to a breach made in the Sea banke, where through the waters breake, and drowne vp a whole Country. See Chap. 17. v. 14. and 13. v. 10. Doct. 2.

Verſ. 4. The ſlouthfull will not plowe becauſe of Winter, wherefore he ſhall begge in Sommer and hauehave nothing.

THe ſlouthfull will not plowe becauſe of Winter,] Here is a deſcription of a tender and fearefull ſluggard. In deede winter is colde, and the weather then ſometimes biting, but yet it is a ſeaſon meete for plowing, which becauſe the aire is nipping and ſharp, he letteth alone, by which manner of ſpeech is meant, that a ſmall matter will eaſily ſtay an idle perſon from following his calling, Wherefore he ſhall begge, ſhall be driuen to ſeeke reliefe at other mens hands, in Sommer, in harueſt when his neighbours that tooke paines in due time, are reaping of their commodities, and inioy plenty, which will be the greater eye-ſore and harts-griefe vntounto him, becauſe it is in the nature of ſluggards to be enuious, and hauehave nothing: he ſheweth the cauſe of his begging, namely penury and neede, when all his ſubſtance is conſumed: and ſometimes it falleth out alſo by Gods righteous prouidence, to be the ſucceſſe of his begging, that no man ſhall be moued with compaſſion towardes him, to miniſter any, or at leaſt ſufficient foode or apparell vntounto him.

¶ Light occaſions will hinder careleſſe men from the doing of Doct. 1 neceſſary duties.

It was ſaid in the former Chapter verſ. 24. that it was more then the ſlouthfull was willing to doe, to plucke his hand out of his boſome, and put it to his mouth againe.

¶ Wherefore he ſhall begge, &c. He that will take his eaſe when Doct. 2 p. 106he ought not, ſhall feele miſery when he would not.

Verſ. 5. The counſaile in the hart of a man is like deepe waters, but a man of vnderſtanding will draw it out.

THe counſaile in the hart of a man,] the ſecret intent of his minde and purpoſe of his hart, which is like deepe Waters, is by ſome diuers times ſo cunningly hidden, & cloſely concealed in the ſecret corners and bottome of the ſoule, that it is a hard matter to ſound or perceiue the ſame. But a man of vnderſtanding will draw it out, he that is indued with wiſdome and diſcretion, will diſcouer and apprehend what practiſes are in hand, and what matters are like to be attempted. So it commeth to paſſe often, but not alwaies, nor neceſſarily, becauſe good men are not ſeldome circumuented by the wiles and crafty deuiſes of the wicked.

¶ Malicious men hauehave further reaches and plots in their heads Doct. 1 then the world knoweth of.

Be a valiant Sonne in law, ſaith Saul to Dauid, and fight the Lordes battailes, and I will giuegive thee my Daughter to Wife: but Saul thought, ſaith the Text, my hand ſhall not be vponupon him, but the 1. Sam. 18. verſ. 17. 25.1 Sam 18:171 Sam 18:25hands of the Philiſtines ſhall be vponupon him. And againe, I deſire no dowry for my Daughter, ſaith he, but an hundreth fore-skins of the Philiſtines to be auenged on the Kinges enimies: but what moued him to offer ſuch great kindnes vntounto Dauid? Why, Saul thought ſaith the holy Ghoſt, to make Dauid fall into the handes of the Philiſtines. When Abſhalom had a minde to raiſe a rebellion at Hebron, and to conſpire againſt the State and life of the King his owne Father, what pretence had he of going thither, and drawing company vntounto him? He had forſooth, a vow to be performed2. Sam. 15. v. 7.2 Sam 15:7 at Hebron, and that with as much deuotion, and great ſolemnity as might be. When Herode had a full reſolution to goe to Bethlehem, that he might murther Ieſus Christ, he deſireth to be informed of the wiſemen where he might be ſure toMath. 2. verſ. 8.Matt 2:8 finde him, to the end that he might repaire to the place, and worſhip him.

Firſt, corrupt nature hath poyſoned the harts of all men vnregenerate Reaſ. 1 p. 107with guile and ſubtlety in ſuch ſort as that the Prophet maketh a grieuous complaint thereof, ſaying, The hart is deceitfull Ier. 17. verſ. 9.Jer 17:9and wicked aboue all thinges, who can know it? Neither are Gods owne people, no not the beſt of them free from that venome of hidden craft lurking ſecretly in their ſoules, whereby themſelues are many times beguiled. Did Dauid once dreame, or had the leaſt doubt that he ſhould be ſo farre carryed away with wanton lookes, and wicked luſts, as thereby to fall into ſo foule adultery, and murder? And would Peter beleeue, though Christ did ſpeake it, that there would be found ſuch cowardiſe in him, that he ſhould forſake and for-ſweare his owne Maſter, whome he bragged ſo much that he would ſtand to ſo manfully, and dye with?

Secondly, malice doth alwaies beare craft and falſe-hood 2with it, making ſemblance of one thing, and minding an other, neuer hauing keener purpoſes with edges of ſwordes, then when they giuegive ſweeteſt ſpeeches with ſmoothneſſe of oyle. Ioab would imbrace Abner, and Amaſa, when he intended to ſlay them, and Iudas would needes kiſſe our Sauiour Chriſt, when his purpoſe was to betray him.

Thirdly, Sathan doth inſpire, and learne them his skill of deceit, 3becauſe they are in hand with his worke of miſchiefe. By the ſame meanes wherby he proceedeth and ſeemeth to proſper in his owne helliſh attempts, he informeth them to manage theirs.

Inſtruction to ſhake off this ſinne of guile and diſſimulation, Vſe. and let our harts be apert and ſingle, though not indiſcreet, and too ſimple. For two extremities are with great heedefulneſſe to be auoided, that we neither be deceiuers, nor negligently ſuffer our ſelues to be deceiued: that we be not like greene quagmires to intice others into our daunger, nor like ſeely Birds for a baite to caſt our ſelues into other mens nets. It is not alwaies ſafe to wade in ſtill waters which runne ſoftly, becauſe they often proue very deepe, neither is it wiſdome to truſt to faire ſhewes of faithfulneſſe, becauſe they are found diuers times to be deceitfull. It was a barbarous treachery of Iſhmael the Sonne of Nethaniah ſo fraudulently to ſurprize and maſſacre that charitable Gedaliah p. 108and his company, who little ſuſpected any perill from him: andIer. 41. v. 1. 2.Jer 41:1Jer 41:2 it was too much ſecurity of Gedaliah not to miſtruſt Iſhmael, eſpecially being forewarned by Iohanan of the practiſe in hand, and the purpoſe of his comming.

But a man of vnderſtanding, &c. There be none ſo crafty, but Doct. 2 others may be as wiſe to ſift them.

Fiſhes by long lines or nets are drawne from the bottome of Riuers: and Marriners with their plummets vſe to ſound the depth of the Sea it ſelfe, and no mans hart is vtterly bottomeles, though it be farre and hard to peirce to the bottome thereof. They that preached Chriſt of enuy, would not tell the peoplePhil. 1. verſ. 15.Phil 1:15 what was the motiue of their preaching, and yet Paul was able to diſcouer it. And they that heard Ezechiel ſo negligently without conſcience of obeying, profeſſed not their worldly affections,Ezech. 33. v. 31.Ezek 33:31 that their harts went after their couetouſneſſe; (for they came to him, as people vſed to come, they ſate before him, they heard his wordes, and praiſed his ſermons) yet Ezechiel could conuince them of hypocriſie.

Firſt, the Lord himſelfe knoweth all their intents, thoughts, Reaſ. 1 and imaginations, and who ſhall inioyne him to keepe their counſailes, and not diſcloſe them?

Secondly, he hath variety of meanes whereby he doeth impart 2to his people the plots and practiſes of impoſtors, directing them ſometimes by ordinary rules to detect them, as by parling with them, and propounding queſtions vntounto them, and ſeriouſly iudging of their ſpeeches and anſweres: and ſo by obſeruation of their geſtures, of their countenance, &c. which now and then bewray the miſchiefe which they conceiue in their mindes. And ſometimes by extraordinary reuelation, as Ieremy confeſſeth, ſaying, The Lord hath taught me, and I know it, euen then thou ſhewedſt me their practiſes. But I was like a Lambe, or Bullocke Ier. 11. v. 18. 19.Jer 11:18Jer 11:19that was brought to the ſlaughter, and I knew not that they had deuiſed thus againſt me, ſaying, let vsus deſtroy the tree with the fruit thereof, and cut him out of the Land of the liuing, that his name may be no more in memory. As craftily as Ieroboam had contriued the matter, to ſend his wiſe diſguiſed to Abijah the Prophet, yet Abijah informed by the Lord knew who ſhee p. 109was, and why ſhee came, before ſhee ſet a foote within his dore. In like manner was Geheſi found out by Eliſhah, and Ananias 1. King. 14. v. 61 Kgs 14:6with Sapphyra by Peter, and others by other of his ſeruants.

Inſtruction to imbrace this wiſdome and vnderſtanding which Vſe. 1 will deſerye the traines of our aduerſaries, and preuent their fetches, that they cannot preuaile againſt vsus. It went to the hart of Saul to be ſo often defeated of his purpoſes againſt Dauid, that he could neuer ſucceede to make a diſpatch of him: and what was the let and impediment? The watchfull eye, and mighty hand of God, which was alwaies his ſhield, and preſent refuge, but meanes there were beſide, which Saul in diſcontentment declareth in the worſt manner, ſaying, He is ſubtile and 1. Sam. 23. v. 22.1 Sam 23:22crafty: and Dauid in thankefulneſſe acknowledgeth in the beſt, ſaying, By thy Commaundements thou haſt made me wiſer then Pſal. 119. v. 98.Ps 119:98mine enimies.

Terrour for them that harbour euill thoughts and affections 2in their harts, for they are alwaies in danger to be diſmasked and laide open to infamy and ſhame, for their falſe-hood and lewdneſſe: no art can preſerue them from reproch and contempt, they daunce in a net when they ſeeme to deale moſt cloſely. And if a wiſe man can eſpie a diſſembler now in this world, when the one hath ſo many couerings to hide him, and the other ſo great dimneſſe of ſight to hinder him, ſhall not all guilefull perſons much more be ſound out, and expoſed to confuſion in the world to come, and at the day of the Lord, when all their cogitations and courſes ſhall be ſtript naked, and all eyes moſt clearely behold them? when the Iudge of the quicke and the dead ſhall indict and arraigne them, before that great and generall aſſembly both of Men and Angels, and bring all their wayes to light and iudgement?

Verſ. 6. Many men will boaſt eueryevery one of his goodneſſe, but who ſhall finde a faithfull man?

MAny men,] Proude and vaine-glorious perſons which are many, Will boaſt eueryevery one of his goodneſſe, wil publiſh and ſet abroade the commendable qualities which they take to be in p. 110themſelues, and the kindneſſe and benefits which they performe to others: but who can finde a faithfull man? The interrogation doth import an impoſſibility, that faithful men are not only rare, but none at all: yet his meaning is not abſolutely that there are none faithfull for that would contradict other Scriptures, which hauehave teſtified of the vprightneſſe of ſundry good men by name, and deſcribed the integrity of others which are not particularly mentioned) but that among theſe braggers, which are ſo foreward to magnifie themſelues, and celebrate their owne praiſes, there is not one faithfull man to be found, which doeth good with a good conſcience, in ſingleneſſe of hart towardes God, and louelove and compaſſion to his brethren.

¶ The beſt workes of vnfaithfull men be of no valew with God. Doct. They are highly conceited of that which they doe, whereas he little paſſeth for that, but rather obſerueth what ones they are. Men neuer gather Grapes of Thornes, nor Figs of Thiſtles. A Math. 7. 16. 18.Matt 7:16Matt 7:18good Tree cannot bring forth euill fruit, neither can an euill Tree bring forth good fruit. The Phariſees were knowne both in Ieruſalem, and through out all the land, to giuegive much almeſſe to the poore, to faſt, to pray, to doe diuers thinges which the world admired, and for the ſame had them in great eſtimation, and yet becauſe the men were naught, and their harts were naught, all thoſe glorious painted workes were ſinnefull and loathſome. Our Sauiour telleth vsus of many that will ſeeke acquaintance of him, for prophecying in his name, and caſting out of Deuils by his name, and doing many great workes in his name: and yet he will profeſſe that he neuer knew them, but bidde them depart from him,Math. 7. v. 22.Matt 7:22 as being workers of iniquity.

Firſt, whatſoeuer proceedeth from an vnregenerate and fleſhly Reaſ. 1 man, muſt needes be corrupt as a worke of the fleſh, and conſequently vnſauoury and ſinnefull.

Secondly, all the workes of the wicked doe want good ſeaſoning 2by faith, and Chriſtian louelove, without which eueryevery thing is diſtaſtfull to God how delectable ſoeuer it ſeemeth to men.

Thirdly, the harts of hypocrites and graceleſſe men, by occaſion 3of any good which they performe, are much puft vp with pride, and ſo made the worſe by good actions, as here appeareth p. 111by the boaſtes which they make of their goodneſſe: and byLuk. 18. v. 11. 12Luke 18:11Luke 18:12 the example of the Phariſe glorying how iuſt he was, how much he gaue, how often he faſted, and what duties he diſcharged: whereas eueryevery good ſeruice vprightly performed by the Godly, will cauſe them the more to ſee their vnworthineſſe, and to be humbled. When Dauid and his ſubiects had liberally contributed towardes the building, and beautifying of the Temple, he breaketh out into the praiſes of the Lord, and debaſement of himſelfe, and his, ſaying, Who am I, and what is my people that 1. Chro. 29. v. 14.1 Chr 29:14we ſhould be able to offer willingly after this ſort? for all things come of thee, and of thine owne hand hauehave we giuen them. When Iſaiah had vſed his lips and his tongue, as faithfully as he could in the miniſtery of God, and for the benefit of the Church, yet at the ſight of Gods glory, and his owne vileneſſe he cryeth out, Woe Jſa. 6. verſ. 5.Isa 6:5is me, for I am vndone, becauſe I am a man of polluted lips.

Inſtruction to take heede to thy ſelfe in all thy wayes, that Vſe. thy integrity rather commend thy actions to Gods eyes, then that thy tongue ſhould extoll them to mens eares: and let thy good workes be alwaies well done, iſſuing from a ſincere affection, and an heart purged by faith, that the ſtreames may bee more cleare and acceptable, for the purity of the fountaine. He that indeede is faithfull, and out of his faithfulneſſe dooth apply himſelfe to be fruitfull, ſhall not neede Phariſaically to publiſh his vertues to all the towne: for Ieſus Christ in due time will proclaime the ſame to all the world: and in the meane time cauſe their goodneſſe ſo to be regarded of them that be good, that the leſſe praiſe they ſeeke, the more they ſhall finde, and that reuerence which they neither aimed at, nor looked for, ſhall without their ſuing or ſeeking be offered vntounto them. He that is ſound in his ſoule, and vpright in his dealing cannot be without honour, whoſoeuer he be that depraueth him: and eueryevery one that is hollow harted and wicked, ſhall beare the ſhame of his iniquity, what pretenſes ſoeuer he maketh of mercy, iuſtice, and piety, and how many ſoeuer applaude him: whomeſoeuer the Lord ſeeth to be naught, he reputeth for naught, and will ſhew to be naught, and after a ſeaſon bring him to naught.

p. 112Verſ. 7. He which walketh in his vprightneſſe is iust: and bleſſed ſhall his children be after him.

HE which walketh in his vprightneſſe,] that without diſſimulation, conſtantly indeuoureth to obey the will of God, labouring to know all that the Lord requireth at his hand, and aſmuch as he can performe, al that he knoweth, and that with deſire to glorifie him, and likewiſe with hope to be rewarded himſelfe, is iuſt, perfectly righteous by the merits of Chriſt without him, and righteous by the worke of Gods holy ſpirit within him: And bleſſed ſhall his children be after him. It ſhall both goe well with himſelfe while he liueth, (for ſo much is intended in this ſentence, though not expreſly mentioned) and with his poſterity alſo who ſhall ſucceede him. So doth he vſually bleſſe his ſeruants, but not at all times, ſome being otherwiſe recompenſed, and not in this manner: for many Godly men hauehave no children at all, and others leaue ſuch behinde them, as proue vnhappy and graceleſſe.

¶ Whoſoeuer is ſincere and honeſt, the ſame man is alſo righteous. Doct. 1 He that exerciſeth the behauiour of iuſtice ſhall inioy both the comfort and credit of being iuſt, notwithſtanding he be not free from faults and infirmities. St. Iohn vndertaketh to make this good, and layeth it downe as an infallible verity, ſaying, Little children, let no man deceiue you, he that doeth righteouſneſſe 1. Joh. 3. verſ. 7.1 John 3:7is righteous. Likewiſe Dauid in the Pſalmes, according as Salomon doth here, maketh the iuſt and faithfull to be all one in that his conſolatory acclamation: Be gladde yee righteous, and Pſal. 32. v. 11.Ps 32:11reioyce in the Lord, be ioyfull all yee that are vpright in hart. But what can be clearer then Gods owne teſtimony for Iob, and that to the Deuill, his moſt mortall aduerſary? Haſt thou not conſidered Iob. 1. verſ. 8.Job 1:8my ſeruant Iob, how none is like him in the earth? An vpright and iuſt man one that feareth God and eſcheweth euill.

Firſt, there is neuer vprightneſſe of hart and behauiour, but Reaſ. 1 where ſinnes are pardoned, and who will take vponupon him to charge that man with vnrighteouſneſſe, how great an offendour ſoeuer he hath formerly beene, whoſe iniquities the Lord hath remitted?

p. 113Secondly, as he is fully righteous which hath fulneſſe of grace, 2ſo is eueryevery one more or leſſe righteous according to the degrees of his grace, ſo as the ſmalleſt meaſure thereof doth denominate, and honour eueryevery one with the title of a iuſt man, if it properly proceede from the holy Ghoſt, and be in truth the fruit of the ſpirit.

Thirdly, were it not that all the Godly were verily righteous, 3they could hauehave no place in the myſticall body of Ieſus Christ: for what correſpondency would there be betweene the head which is abſolutely iuſt, and the reſt of the members vtterly vniuſt. Neither would there be any meete proportion, but a direct oppoſition betweene member and member, betweene thoſe which are wholly holy aboue in the heauens, and ſuch as are meerely vnholy beneath in the earth. Theſe parts would no better accord together, then thoſe of the Image which Nebuchadnezzar beheld in his dreame, whoſe head was of fine gold, his Dan. 2. verſ. 32.Dan 2:32breaſt and his armes of ſiluer, his belly and thighes of braſſe, his legges of yron, and his feete part of yron, and part of clay.

Fourthly, no happineſſe belongeth to any ſauing to the iuſt, it 4is their portion peculiarly reſerued for them, and then conſequently it followeth that eueryevery true harted man, of vertuous behauiour is vndoubtedly righteous: for bleſſed are they that are Pſal. 119. v. 1. 2.Ps 119:1Ps 119:2vpright in their way, and walke in the law of the Lord. Bleſſed are they that keepe his teſtimonies, and ſeeke him with their whole hart.

Conſolation for poore Chriſtians much clogged and yoaked Vſe. with corruptions and infirmities, whoſe deſires of weldoing are reſiſted by Sathan, and ſinnefull nature, that though their enimies hinder them from the performance of many righteous workes, yet they cannot diſable them from being righteous people: they ſhall neuer be able to ſtay Gods hand from giuing them grace to make them iuſt, nor to ſtoppe his mouth from yeelding his teſtimony, and acknowledging them to be iuſt. Their faults are to be rebuked and repented for, as being breaches of Gods law, and hurtfull to their owne ſoules, and ſometimes ſcandalous to others, but yet they make not a nullity of their faithfulneſſe, neither doth the Lord diſclaime them for the ſame. Dauid had his ſlips and frailties, and failed of duty in diuers p. 114matters, as in his paſſionate heate purpoſing and ſwearing to deſtroy Nabals whole family: in paſſing ſuch a raſh ſentence againſt Mephiboſheth, to paſſe away all his maintainance from him: in being too too indulgent to his vngratious Sonnes, Ammon, Abſhalom, and Adonijah, and yet the Lord paſſeth by all theſe, and others of the like nature, and ſaith, Dauid did that 1. King. 15. v. 5.1 Kgs 15:5which was right in the ſight of the Lord, and turned from nothing that he commaunded him, all the daies of his life, ſaue only in the matter of Vrijah the Hittite. Let the Deuill then rage, and wicked men raile, and charge thee with hypocriſie, arrogancy, preſumptuouſneſſe, diſloyaltie, hereſie, lolardie, or with whatſoeuer elſe an helliſh braine may inuent, or a virulent mouth can vomit out, yet thy hart and waies depoſing for thine integrity, that thou ſerueſt God as well as thou canſt, and deſireſt to doe it farre better if thou couldeſt, be not diſhartened at all their ſlaunderous calumniations.

Reproofe of them that are only ſayers in caſes of Chriſtianity, Vſe. hauing their mouthes full of religion, and their harts altogether empty, which diſcourſe of thinges to be done, and practiſe nothing, like negligent trauailours, that ſpend the morning in their beddes, and the after-noone in the Ale-houſe, and talke of their iourney, and which way it lyeth, but ſet not one foote forwards therein. And how much better then theſe are thoſe, who doe many thinges which they ought, but nothing as they ſhould: for they only ſeeke their owne vaine-glory, or commodity in ſeeming to labour for Gods glory, and praiſe, and ſo dedicate his ſeruices to pride, luſt, and worldlineſſe? Neither may vnſtable perſons be ſpared here from a iuſt rebuke, ſuch hauing entred into a good way of piety and religion, doe either reuolt, and giuegive vp all the exerciſe and profeſſion thereof, which is a moſt fearefull and dangerous eſtate, or elſe retaine the ſame vncertainly by fits and ſtarts without any conſtancy therein. Doe they dreame that Godlineſſe is like an alley in a garden, or a gallery in an houſe, to walke forwards, and to returne backe in for pleaſure, and not a voiage for trauaile, to be proceeded in, till they come to heauen? If they will ſerue God but at ſometimes, they muſt be reputed righteous but at ſometimes, and he that remaineth p. 115not alwaies righteous, hath neuer yet attained to be righteous at all.

¶ Bleſſed ſhall his children, &c. Faithfull parents hauehave no cauſe Doct. 2 to dread the eſtate of their children after their deceaſe.

Themſelues are righteous, as here the wiſdome of God doth directly pronounce them: and the generation of the righteous ſhal Pſal. 112. verſ. 2.Ps 112:2be bleſſed, as beſides this preſent Text, diuers other places of Scriptures doe euidently teſtifie. If the Lord reckon them for theirs, as he will if they be his, he wil alſo for their ſakes, through Chriſt, and in his owne louelove prouide ſufficiently for them: If otherwiſe (eſpecially if they are nothing guilty of their ſinnes, by miſgouernment, or neglect of prayers for them) what hauehave they to doe to enter into Gods iudgments, and to diſquiet their harts about the puniſhments, which he hath hereafter to inflict vponupon his rebellious enimies, and the aduerſaries of his people? See Chap. 13. 22.

Verſ. 8. A King that ſitteth on the Throne of iudgement chaſeth away eueryevery one that is euill.

A King,] The ſupreme Magiſtrate principally; and others alſo of great authority, ſitting vponupon the Throne of iuſtice, executing his office faithfully, chaſeth away eueryevery euill one, affrighteth lewde malefactors, and either cutteth them off, or otherwiſe puniſheth them, or they amend their waies, or flye out of his iuriſdiction, or at the leaſt from his preſence, with his eyes, by looking into cauſes, and taking knowledge of offences, whether it be by ſight or hearing, and therewith alſo he daunteth the wicked that appeare before him, his lookes and countenance being terrible vntounto them.

¶ A vigilant ruler is a reſtraint and terrour to vicious perſons. Doct. It doth euidently appeare by all circumſtances touching Iobs life that he was not a man giuen to be ſo ſterne and auſtere, but that honeſt men might finde good contentment in his company, (for the eare that heard him ſpeake, did bleſſe him, and the eye that ſawe him, gaue witneſſe to him: he deliuered the poore that cryed, and the fatherleſſe, and him that had none to helpe him: the bleſſing p. 116of ſuch as were ready to periſh came vponupon him, and he cauſed the Widowes hart to reioyce: he was the eyes to the blinde, and the Iob. 29. v. 11. 12.Job 29:11Job 29:12feete to the lame, and a Father to the poore) yet diſordered young men durſt not indure the ſight of him, they hidde themſelues from his preſence. And ſuch was the ſeuerity of his gouernement againſtVerſ. 8. vagabonds and vile perſons, that they were compelled to flee into the darke, deſolate, and waſt wilderneſſe. They were chaſed Iob. 30. v. 3. 5. 6.Job 30:3Job 30:5Job 30:6forth from among men, they ſhouted at them as at a Theefe. Therefore they dwelt in the clifts of Riuers, in the holes of the earth and Rockes. Neither was this his ſharp proceeding only againſt thoſe that were young and wanted wiſdome, or ſuch as were beggarly, and wanted power, but he brake the iawes of the vnrighteous Chap. 29. 17.of what eſtate ſoeuer, and pluckt the pray out off his teeth.

Firſt, he is armed with Gods authority, whoſe ſubſtitute he Reaſ. 1 is, and by him eſtabliſhed in his place, and therefore the Maieſty of his glory ſhineth forth in the execution of iuſtice.

Secondly, the Lord hath ſet him vp, and put the ſword into 2his hand, for the puniſhment of euill doers, and the praiſe of them 1. Pet. 2. v. 14.1 Pet 2:14that doe well: he is the Miniſter of God to take vengeance on them Rom. 13. verſ. 5.Rom 13:5that doe euill.

Thirdly, a guilty hart maketh men timerous, and ready alwaies 3to tremble, but eſpecially before him who is to ſift them, and to call them to account for their miſſe-behauiour.

Inſtruction to ſubiects and inferiours that if they would ſtand Vſe. before their Gouernours, and neither be driuen to runne away from, or be puniſhed by them, let them ſtand againſt their owne corruptions, that they ſtaine not their liues with lewde conuerſation: ſo ſhal they finde the Magiſtracy comfortable vntounto them, and not terrible: like milde ſhowers of raine to refreſh them, and not tempeſtuous ſtormes to affright them: as a ſhield for their defence and ſafety, and not a ſword for their ruine and deſtruction. And in the next place, let Commanders, and men of Authority be exhorted to watch ouer thoſe which are committed vntounto them perſonally, and with their owne eyes, as much as they may, for the ſuppreſſion of vice, and aduauncement of vertue, and not leaue all thinges to vnderunder Officers, which vnderhand, p. 117many times, deale very corruptly. And this the Lord expecteth at their handes, that as himſelfe is vnpartiall, and reſpecteth no mans perſon in his iudgements, but eueryevery man ſpeedeth according to the equity of his cauſe, and not the quality of his eſtate, ſuch ſhould they be, and deale in theirs, defending the innocency of the meaneſt, and doing them right, and cenſuring the wickedneſſe of the mightieſt, and making them taſt of iuſtice, which is indeede, to chaſe away all the euill with their eyes.

Reproofe of many in high places, that eye the beſt and moſt 2harmeleſſe people in malice to picke quarrels, and ſeeke aduantages againſt them, and ſet their eyes vponupon the worſt, and moſt diſſolute perſons in way of liking to giuegive countenance vntounto them. This is commonly to be ſeene, and greatly to be lamented in many great families, and places of iuſtice, aſwell in this Nation, as in moſt Kingdomes, and Prouinces through all the world. They which ſhould driue away all theeuiſh, drunken, blaſphemous, contemptuous, and quarrellous perſons out of the Country, doe ſuffer them to rooſt, and make their neſts in their owne houſes, and feede diuers of them at their owne tables, and (becauſe they can game, play, ieſt, and make ſports) vſe them as their familiar companions. And hence it is that ſuch flockes, and flights, and ſwarmes of malefactours doe daily breede, and peſter ſo many Townes, and Cities, and parts of this Kingdome. And adde hereunto, that ſometimes Magiſtrates eares inchanted with flattery, or feare of others greater then themſelues, perſwade the eie either to winke, or elſe to looke on the other ſide: or the eyes are ſo dazeled with the glittering gloſſe, and brightneſſe of golden bribes, that they cannot apprehend the fouleſt matters, which al the Country euidently behold and cry out vponupon.

Verſe 9. Who can ſay, I hauehave cleanſed my heart, I am pure from ſinne?

VVHo can ſay,] Who can truely and with good warrant affirme, I hauehave cleanſed my heart, I hauehave vtterly, and p. 118for euer freed my ſelfe from all vnlawfull deſires, delights, purpoſes, cogitations and motions. He beginneth at the heart, becauſe it is the Fountaine, or at leaſt the Ceſterne from whence corruption floweth; which yet muſt be vnderſtood of his owne naturall power, and not of grace: and of perfection, and not of ſincerity: for the Prophet doth truely profeſſe that he had cleanſed his heart, though in his temptation it ſeemed to be in vaine, Pſa. 73. 13.Ps 73:13which he did by the ſpirite of God, and in part, and by degrees, I am cleane from ſinne; my nature ſoule and wayes are all pure, nothing can be laid to my charge, for vnlawfull thoughts, vnrighteous actions, vnfruitfull ſpeeches, good dueties at any time omitted, or ſinfull workes euer committed: meaning by that interrogation, that no man hath power ſo to walke, nor any reaſon ſo to boaſt. Notwithſtanding, this is nothing againſt that ſaying of S. Paul: Who ſhall lay any thing to the charge of Gods Rom. 8. 33.Rom 8:33choſen? It is God that iuſtifieth. For he there ſpeaketh of that innocency that the godly attaine vntounto by remiſſion of their ſinnes in Gods preſence, who hauing receiued ſatisfaction for them, from Christ, imputed them to him, and fully acquitteth them: and Salomon here ſpeaketh of another matter, that no man is throughly purged from originall corruption, and the impure humours that iſſue out of it. Neyther let any man obiect that of S. Iohn, Whoſoeuer is borne of God ſinneth not: for he ſpeaketh not1. Joh. 3. 9.1 John 3:9 in that place of the practiſe, but the dominion of ſinne, that a regenerate man yeeldeth not obedience vntounto it, as a ſlaue to his Maſter, but is taken captiue, or receyueth a wound, as a Souldier from his enemy.

¶ The beſt ſhall hauehave corruptions and ſinnes cleauing to them, Doct. ſo long as they liue.

As eueryevery ſonne of Adam, ſauing Christ our Sauiour, is, or hath beene defiled by generation and conception, ſo none of them can waſh any part of their filthineſſe without his helpe, neyther may any looke for an abſolute purity in earth by his aſſiſtance: for that, in his holy wiſedome, he reſerued as a prerogatiue, proper vntounto his owne perſon, not admitting of any copartner therein. Here vponupon certainty of his ground, he propoſeth the point by way of demaund, making a challenge to all the p. 119world, knowing that no man could euer ſteppe forth, and iuſtly ſay; I am entirely innocent, I was neuer culpable: or at this time, I am as good as I ought to be, and as Gods law requireth. And in Eccleſiaſtes vponupon like aſſurance, hee affirmeth the ſame, with an aſſeueration, ſaying, Surely there is no man iust in the Eccl. 7. 20.Eccl 7:20earth, that doth good, and ſinneth not. And S. Iames comming behindeIam. 3, 2,Jas 3:2 very few in ſanctification, and holineſſe of life, dooth yet profeſſe this againſt himſelfe, as well as others, In many things we ſinne all: as if he ſhould hauehave ſaid, we children of men, we elect, we Chriſtians, we Diſciples of Chriſt, we Apoſtles, we that are counted chiefe among the Apoſtles, we all, and eueryevery one of vsus, in diuers things doe faile of our dueties.

Firſt that conflict which is betweene the fleſh and the ſpirite, Reaſ. 1 the one reſiſting the other in the moſt righteous, and beſt graced of all Gods people, is an vndenyable argument heereof. We readGal. 5. 17.Gal 5:17 of none that hath more preuailed againſt the fleſh by mortification, or ſhewed forth better fruites of the ſpirit by viuification then Paul, and yet he complaineth, that When he would do good, Rom. 7. 19. 21.Rom 7:19Rom 7:21euill was preſent with him: that hee did not the good which hee would, but the euill which he would not, that did he.

Secondly, our Sauiour directeth ſo many as may call God 2their heauenly Father, daily to pray: Forgiue vsus our debts: and the bleſſedneſſe of Abraham and Dauid, and all that euer Chriſt Rom. 4. 6.Rom 4:6hath redeemed with his blood, conſiſteth in the remiſſion of ſinnes, which maketh it apparant that eueryevery childe of God is daily attainted with the guiltineſſe of ſinne.

Thirdly, how commeth it to paſſe, that all men are obnoxious 3to ſo many chaſtiſements and afflictions, and ſubiect to death, and mortality, but that they hauehave their faults? If there were perfect innocency in them, no ſtrokes of corrections could light vponupon them: for it would not ſtand with the iuſtice of the Lord, to ſcourge ſuch as are free from offending. And the ſoule could hauehave no paſſage out of the body, to part company one from the other, but by occaſion of the corruptions that are in them both.

Confutation of the Papiſts, which aſcribing to the death of Vſe. 1 Christ, the beginning of iuſtification, doe impute the perfection of it to their owne worthineſſe by infuſed grace, whereby they p. 120thinke themſelues able to fulfill the law of God: and more then that to adde an ouer-plus by workes of ſupererogation, which may goe for payment of their fellowes debts: and ſo they doe not onelyonly deliuer themſelues from damnation, but are become pettie Sauiours, or peeces of Sauiours to others. Which are to be pittied for their ignorance, and rated for their preſumption, taking vponupon them to be Christ his fellowes, not knowing that Gods law requireth an exact obedience, with fulneſſe of louelove perpetually, beyond all that any meere man ſince Adams fall, could poſſibly performe. And it ſerueth alſo to ouerthrow the hereticall opinions, and to pull down the proude conceits of the Cathariſts or Puritanes, which brag of ſuch a perfection of purity already attained vntounto, as that they neede no further to be purged from corruptions.

Inſtruction for eueryevery man to looke warily to himſelfe, that he 2be not circumuented by Satan, ſince ſuch a treacherous foe, as ſinne is, doth lie continually in waite, as neere him as may be; euen in his owne breaſt, to betray his ſoule into his hands. And ſeeing all hauehave their faults, and are vnable to ſtand before the iudgement ſeate of God in their owne righteouſneſſe, therefore none ſhould be ouer rigorous in cenſuring of others, and paſſing too heauy a ſentence of condemnation againſt their poore and weake brethren for their infirmities.

Verſe 10. Diuers Waights, and diuers meaſures, euen both theſe are abhomination to the Lord.

DIuers Waights,] one heauier, another lighter, and diuers meaſures, one greater, another leſſe, to buy with the greater weight, and greater meaſure, and to ſell by the leſſe or lighter, or with a iuſt weight and meaſure to ſell to the wiſer ſort, and with the vniuſt to the ſimpler, whome they may eaſily deceiue, both theſe, and all ſuch kinde of craftie and couetous dealing, are abhomination to the Lord, ſuch abhominable iniquity as the Lord will ſurely and ſharpely reuenge, and puniſh. See cap. 11. ver. 1.

p. 121Verſe 11. Euen a childe will make knowne by his conuerſation, whether he be pure, and whether his worke be right.

NEither yong, nor old can ſo lie hid, but that they wil by one meanes or other, at one time or other, bewray what manner of perſons they are, and what manner of deedes they doe. If any may be vnknowne, and not made manifeſt in both thoſe reſpects, ſurely thoſe of yonger yeares are moſt likely to be they, who are not tryed in ſuch dealings, nor in ſo many matters as men of riper age, and yet here it is taught, that euen a childe, a yongling, being yet tender, and not growne to mans eſtate, will make himſelfe knowne by his conuerſation, by his behauiour, by his geſtures, by his ſpeech, by the courſe of his practiſes, whether he be pure, whether there be vprightneſſe, and plaine meaning in him, without diſſimulation, or groſſe and profeſſed lewdneſſe, and whether his worke be right, whether that which he preſently doth, be with an honeſt minde performed, and whether hee be like to take a good courſe in the reſt of his life to come. For euen young Plants declare by their growing and budding, what trees they will prooue to be, and what fruite they will beare hereafter; ſo little ones often ſhew betimes, what expectation is to be had of them: they miniſter matter of hope, or feare to them that conuerſe with them, and deſire to ſee grace and piety in them. This is a duety laid vponupon eueryevery childe, ſo ſoone as he is of any diſcretion, and capable of inſtruction, that he ſhould enter forthwith into the good way, and walke conſtantly therein, howbeit we confeſſe that many faile therin, eyther through want of good education, and bringing vp, or yeelding afterwards to the luſts of youth, decline and fall away from this towardlineſſe, which at the firſt appeared in them.

¶ It concerneth the young as well as the olde, to be religious, Doct. and to liue vertuouſly.

Pertinent to this purpoſe is the exhortation of the Prophet,Pſal. 148. v. 12.Ps 148:12 calling vponupon yong men and maidens, alſo olde men and children, that they ſhould praiſe the name of the Lord. And ſo is that queſtion and anſwere, which is made for their direction, in another p. 122Pſalme, after this manner: Wherewith ſhall a young man redreſſe Pſal. 119. 9.Ps 119:9his waies? In taking heede thereto, according to thy word.

Firſt, being godly they are ſure, as well as the auncient, to bee Reaſ. 1 rewarded with ſaluation in the life to come, and honoured with praiſe and good eſtimation in this life. Otherwiſe the holy Ghoſt would neuer hauehave giuen them ſo good encouragement as he doth by preferring a poore, and wiſe childe before an old and fooliſh King: beſide the notable example of Ioſeph, Dauid, Samuel, Eccleſ. 4. 13.Eccl 4:13Ioſiah, Iohn Baptiſt, and others, as Timothy by name, whome the Apoſtle aduiſeth by that meanes to preſerue his reputation, ſaying, Let no man deſpiſe thy youth, and be vntounto them that beleeue an example, in word, in conuerſation, in louelove, in ſpirit, in faith, and in 1. Tim. 4. 12.1 Tim 4:12pureneſſe.

Secondly, the remembrance of that goodneſſe which is exerciſed 2in youth, will be a ſingular comfort in olde age, and ſuſteine the heart againſt the manifolde infirmities and tediouſnes thereof.

Thirdly, on the other ſide, they which liue vitiouſly when 3they are young, ſhall moſt certainly be plagued, when, or before they come to be old, if the curſe cut them not off, or weed them not out (like hurtfull bryers, or nettles) ſooner. And many, yea moſt of them, though they liue to be olde, yet out-liue not their ſinfulneſſe, with which they infected themſelues whiles yet they were young; that will continue in them, and goe to the graue with them, as Zophar truely teſtified: His bones are full of the ſinne of his youth, and it ſhall lie downe with him in the dust: NeytherIob 20. 11.Job 20:11 will it be buried and conſumed there, but accompany the ſoule alſo to hell, and accuſe it before Gods iudgement ſeate, and there cauſe them to be condemned and deſtroyed for euer.

Inſtruction to domeſtical Gouernors, Miniſters and Schoolemaſters, Ʋſe. 1 that they giuegive wholeſome precepts to boyes and girles committed to their charge, and reſtraine them from looſe and diſſolute behauiour, in hope of proſperous ſucceſſe, whereby they may become both fruitfull trees in the Church of God, and happy inheriters of eternall ſaluation. It was paines well beſtowed by the Mother and Grand-mother of Timothy, to ſeaſon him ſo timely with the word of the Lord, that by their induſtry p. 123he knew the holy Scriptures of a childe, and therefore did ſo much good to many, and moſt to himſelfe when he was a man. And if it lie vponupon parents ſo carefully to educate their children, and Gouernours muſt looke ſo narrowly to the wayes of their youth, how much more ought they of the elder ſort, hauing miſſpent many yeares in the ſeruice of ſinne, and are not yet reclaymed from their wicked waies, to beſtirre themſelues for reformation afore it be too late. Their daunger ſhould terrifie their hearts, and driue them to take a better courſe, leaſt they periſh ere they hauehave well thought that they are in perill: and their ſottiſhnes ſhould make them aſhamed of their ſluggiſhnes, which hauehave ſuffered boyes, and wenches, and children to goe before them in wiſedome and honeſty: and withall there is cauſe that hope ſhould helpe them forwards in godly endeauours: for if grace be giuen to them that are ſo young, and of leſſe capacity, (beſide the manifolde vanities that youth and childe-hoode are ſubiect vntounto) to purifie their hearts and rectifie their workes, it will not be denied to them, who are more apprehenſiue of vnderſtanding, and may be better able to gouerne their affections, and order their wayes, if they faithfully ſeeke it.

Confutation of that pernitious errour, which too many, both 2men and women illude themſelues with, that youth yeeldeth a priuiledge to them that are young, to bee impious, proude, ryotous, and wanton with impunity. It is thought that they be fooliſh, and mopiſh, and hauehave degenerated from their age, which will giuegive themſelues to the ſeruice of any but of ſinne and luſt, till they be paſt that age. Why then did not the youthfull Sodomites plead their priuiledge, and preſerue themſelues from deſtruction when the reſt periſhed? They were taken with the manner aſwell as others: there was notice taken of them as well as of others, for the text ſaith, that the men of Sodome compaſſed Gen. 19. 4.Gen 19:4Lots houſe round about, from the young euen to the olde, all the people from all quarters. And they were burnt vp with fire and brimſtone, and deſtroyed aſwell as others. And how came it to paſſe that the children ſpedde ſo ill which mocked Eliſha, ſaying, Aſcend thou bald-head, aſcend thou bald-head? Why did he curſe them in the name of the Lord, if children might ſafely p. 124ſay, and doe whatſoeuer them liſted? Did not the ſlaughter of two and fourty of them made by two beares, openly declare the wrath and indignation of the Lord againſt them? But for al this, ſo they will thinke ſtill, and ſo they will liue ſtill, and therefore ſuch we muſt leaue to themſelues, and let them take as they ſhall finde one day, only we may tell them what the Scripture ſaith vntounto them in this caſe: Reioyce ô young man in thy youth, and let Eccleſ. 11. v. 9.Eccl 11:9thine hart cheare thee in the daies of thy youth, and walke in the wayes of thine hart, and in the ſight of thine eyes; but know for all theſe thinges God will bring thee to iudgement.

Verſ. 12. The Lord hath made both theſe, euen the eare which heareth, and the eye which ſeeth.

HIs meaning is, that the Lord hath formed the whole man, all the parts of his body, though he nameth only theſe two, as the ſeates and inſtruments of thoſe noble ſenſes of hearing, and ſeeing, which are mentioned with them, and theſe, together with all the reſt, he enableth and quickneth to doe their office.

¶ Our members and ſenſes are the workemanſhip and gift of Doct. God.

No art can make them, nor all the power of all creatures, if they ſhould vnite their ſtrength together, were ſufficient to faſhion ſo much as a Finger, or Toe, or any other limme, and put feeling into it. The honour hereof the Lord doth challenge to himſelfe in that ſpeech of his to Moſes: Who hath giuen the Exod. 4. ver. 11.Exod 4:11mouth to man? or who hath made the dumbe, or the deafe, or him that ſeeth, or the blinde? HaueHave not I the Lord?

Firſt, it is not in the power of creatures to doe ſmaller matters Reaſ. 1 then to make eyes, and eares, they cannot make haires, nay they cannot giuegive coulour to their haires which are made to their handes, and grow vponupon their heades: that which is blacke theyMatth. 5. v. 36.Matt 5:36 cannot change into white, and that which is white they cannot turne into blacke: now he that is not able to doe the leſſe, will leſſe be able to doe the greater.

Secondly, if any part of man, or of other liuing creatures, or p. 1252of plants, or of any naturall body, or ſubſtance might be made without Gods owne hand, he ſhould ceaſe to be an abſolute creatour, and creatures that could doe theſe feates would become demy-creatours.

Inſtruction to depend vponupon him for the preſeruation of our Vſe. ſenſes, and members, who is the ſole and only maker of them, and therefore alſo let them be continually imployed in his ſeruices. We can no otherwiſe deale ſo ſafely for our ſelues, nor ſo thankefully with him, as to conſecrate his owne workemanſhip to his owne glory. It were an vnworthy part of vsus, and might worthily bereaue vsus of the vſe of our life or deareſt members, to beſtow his gifts of this nature, or valew in contempt, or neglect of him, vponupon his greateſt enimies, ſinnefulneſſe, and Sathan. But may it not be done ſo cloſely, and with ſuch ſecreſie, as he ſhall neuer know of it to take offence at it? Is it not poſſible to delight our ſelues with our vnlawful actions, and ſerue our owne turnes by abuſing of our tongues, and yet all be hidden from God? Vnderſtand yee vnwiſe among the people: and yee ſtoles when Pſal. 94. v. 8. 9.Ps 94:8Ps 94:9will yee be wiſe? he that planted the eare, ſhall he not heare? or he that formed the eye, ſhall he not ſee? But that we may inioy the right vſe of our ſenſes our ſelues, and not hauehave them infectious and noyſome to our ſoules, and may alſo render to him due praiſe for them, actually by them, it ſhall be needefull to hauehave recourſe to him, and ſeeke his helpe, that as they were created by his hand, and are depraued by our corruptions, ſo he would againe repaire the ſame, and ſanctifie them to ſpirituall ſeruices. For otherwiſe a man quicke ſighted in earthly thinges, may be ſtarke blinde in heauenly, and he that hath a ready eare to liſten vntounto mens ſpeeches, may be vtterly deafe at the Counſailes of God. And that cauſed Moſes to obraide the carnall Iſraelites in the wilderneſſe with ſuch a palpable ſenſeleſſeneſſe, ſaying vntounto them: Yee hauehave ſeene all that the Lord did before your eyes, Deut. 29. v. 2. 3. 4Deut 29:2Deut 29:3Deut 29:4in the land of Aegipt, vntounto Pharao, and vntounto all his ſeruants, and vntounto all his land: the great temptations which thine eyes hauehave ſeene, thoſe great miracles, and wonders, yet the Lord hath not giuen you an hart to perceiue, and eyes to ſee, and eares to heare, vntounto this day.

p. 126Conſolation for them that profitably exerciſe their ſoules and 2ſenſes in obeying of Gods holy will, and doing good to his people, he hath more intereſt in their members by right of creation, eſpecially being alſo incorporated into the body of Christ, then they can hauehave by vertue of poſſeſſion, and therefore he will looke alwaies better vntounto them for protection and defence, then they at any time can doe, and therefore not only their bones are kept by him, that not one of them ſhall be broken for their hart, but likewiſe the haires of their head are numbred, that none of them ſhall miſcarry. Keeping themſelues therefore in his fauour, they may bouldly expect ſafety, or though ſometimes they be ſicke, ſore, lame, wounded, maymed, depriued of ſight, decayed in their hearing, or ſubiect to other like impediments, yet ſuch is the tender care of their heauenly Father towardes them, that he will be more prouident for their recuring, then any parent: and ſuch is his skill and power, that he is more able to repaire, and heale them, then any, or all the Chirurgions, and Phyſitions through the whole world. If the maladies therfore of any good man doe proue ſometimes incurable, and cannot be holpen, it proceedeth not from the defect of his louelove, as though he neglected to doe them good: nor from any want of ability in him, as though it were beyond his power to recure them: (for it is alwaies eaſie with him to recure that which himſelfe did make) but from his holy wiſdome knowing the continuance of bodily infirmities to be healthfull for their ſoules, till that perfect reſtitution, and reparation be made of life, limmes, and ſenſes at the glorious Reſurrection.

Confutation of thoſe that aſcribe all the members of the body, 3with the powers and faculties of the ſoule to nature, generation, conception, and ſecond cauſes, and looke not to God who is the Lord of nature, and the cauſer of all mediate and ſubordinate cauſes. The Prophet Dauid had an hart that vnderſtood more, and an eye that pierced further, when he yeeldeth to the Lord the honour aſwell of his conception, as of creation, ſaying: Thou haſt couered me in my Mothers wombe. I will praiſe Pſal. 139. v. 13.Ps 139:13thee: for I am fearefully, and wonderfully made. My bones are not hidde from thee, though I was made in a ſecret place, and faſhioned p. 127beneath in the earth. Thine eyes did ſee mee, when I was without forme: for in thy booke were all thinges written, which in continuance were faſhioned, when there was none of them before.

Verſ. 13. LoueLove not ſleepe, leaſt thou come vntounto pouerty: open thine eyes, and thou ſhalt be ſatisfied with bread.

LOueLove not ſleepe,] Though God graunt thee liberty to take thy reſt, and to refreſh thy weary body with ſleepe, yet louelove it not, delight not too much in it, giuegive not thy ſelfe vntounto it, nor vſe it exceſſiuely, nor otherwiſe giuegive ouer thy ſelfe to ſlouthfulneſſe: for vnderunder immoderate ſleepe which is one exerciſe thereof, he comprehendeth all the reſt, leaſt thou come to pouerty, this he alleageth as a reaſon, why he would not hauehave men to be too ſleepy and ſlouthfull, becauſe ſuch idleneſſe begetteth and bringeth forth beggary. Open thine eyes, be watchfull, and diligently apply thy buſineſſe in thy calling: for many are too wakefull for playes, and cardes, and dice, and dauncing, and drinking, and other diſorders: and thou ſhalt be ſatisfied with bread, it ſhall goe well with thee, and by thine honeſt labours and induſtry, thou ſhalt poſſeſſe, if not aboundance of all thinges needefull for thine eſtate, yet enough, and ſo much as thou ſhalt be content with, and by Gods bleſſing finde very ſufficient.

¶ The abuſe of lawfull thinges is vnlawfull and hurtfull. Moderate Doct. ſleepe is needfull, the word of God alloweth it, the Lord himſelfe beſtoweth it, the nature of man requireth it, but to delight in it, to exceede in it, to fall into it too often, or to continue in it too long, this is ſinnefull, this is daungerous, this ingendreth corruptions in the hart, this doth breede annoyances to the body, and this doth worke the ruine to the eſtate. The impediments whereby the gueſts were ſtayed from the great ſupper in the Goſpel, were affaires not ſinnefull and euill in their owne nature: to buy Oxen, to purchaſe Farmes, to marry Wiues is no where forbidden in the Scriptures, and yet when they affected thoſe earthly commodities, more then they delighted in Gods heauenly banquet, and choſe rather in a worldly manner to be dealing with them, then in a religious manner to be refreſhedLuk. 14.Luke 14 p. 128with that, they ſhewed themſelues vnthankefull to the Lord, and more iniurious to their owne ſoules, though they neither ſtole the Oxen, nor tooke the Farmes by violence, nor committed Fornication. And who can deny eating, drinking, marrying wiues, and giuing in marriage, buying, ſelling, planting, and building to be thinges in themſelues allowable, yea profitable, yea neceſſary for eueryevery mans life, for publike ſociety, and for the general good of mankinde? And yet when the old world would drowne it ſelfe in them, it was by Gods righteous iudgement drowned alſo for them: and for the ſame cauſes among othersLuk. 17. v. 26. 27Luke 17:26Luke 17:27 was Sodome deſtroyed, and by the like ſhall deſtruction take occaſion to come ſodainly on the wicked at the end of the world, before the reſurrection.

Firſt, ſinne hideth it ſelfe more cloſely in the practiſe of things Reaſ. 1 not ſimply euil, then in groſſe offences, and therefore with greater cunning beguileth men, and conſequently draweth many more into the ſnares thereof, then fall into open wickedneſſe. There are not ſo many theeues, as couetous worldlings; there are not ſo many adulterers, as doe abuſe and peruert marriage: there are not ſo many drunkards, as ſuch which drinke much more then neede requireth, or for lawfull delight may be permitted.

Secondly, when men are fallen into ſinnes of this nature, it is 2more difficult to get out of them, and come to repentance, their harts are not ſo preſſed with the burden of them: the world cryeth not out ſhame vponupon them: their brethren be not ſo ready to reproue them: their tongues finde matter to make defence of them: they hauehave the company of the moſt to walke in the ſame way with them.

Inſtruction to be wary and watchfull in all our waies, to keep Vſe. 1 a mediocrity, to ſhunne the extreames. As in our vocations to be neither remiſſe, nor yet too ſeuere taske-maſters ouer our ſelues, for the oppreſſing of our mindes or bodies. And for our eſtates, to be neither negligent, nor ouer greedy, and vnſatiable. And the ſame rule is to be obſerued in our apparell, in our repaſts, in all our delights, and in eueryevery thing that we deale in. It is a golden precept which S. Paul giueth in one of his Epiſtles, p. 129requiring that they which hauehave Wiues be as though they had none: 1. Cor. 7. 29. 30.1 Cor 7:291 Cor 7:30and they that weepe, as though they wept not: and they that reioyce, as though they reioyced not: and they that buy, as though they poſſeſſed not: and they that vſe this world, as though they vſed it not.

Confutation of them that thinke the lawfulneſſe of any matter 2will beare them out, and giuegive the warrant to act the ſame in the corrupteſt manner. They hold it ſufficient to iuſtifie their action, if the thing may at all be done: if proofe may be brought of the ſame practiſe, though with different circumſtances: if euer any other hauehave wel performed it, how abſurdly ſoeuer themſelues peruert it. And therefore many will make themſelues drudges to the world, becauſe it is a duty to be diligent in their callings: many will grow to be fierce and violent, becauſe it is good to be feruent and zealous: many will make ſports and paſtimes their continuall occupations, becauſe it is meete ſometimes to vſe recreations.

Verſ. 14. It is naught, it is naught, ſaith the buyer: but when he is gone apart, he boaſteth.

IT is naught, it is naught,] Albeit the ware cheapened be good, and well worth the price demaunded by the ſeller, yet the couetous buyer, to the end he may get it better cheape, whiles he is bidding mony for it, diſpraiſeth it to the vttermoſt: but when he is gone apart, he boaſteth, after he hath bought the thing, and behind the ſellers backe, he praiſeth his bargaine, both for the goodneſſe of the commodity, and for the good peny-worth which he had therein. And hereby in like manner the diſpoſition and behauiour of the ſeller is to be vnderſtood, which is as forwards to extoll, and ſet out that which is badde, as the other to finde fault with that which is good. For if they be both falſe and wicked, as this teſtimony concerneth none other, they will depart with their owne with no more truth, and equity, then they ſeeke to come by an other mans, and the Lord doth aſmuch looke into, and loath the iniuſtice of the one, as of the other.

¶ The Lord doth take notice of all the behauiour of men in Doct. p. 130their trafficking one with an other.

In this place he marketh and reporteth what ſpeech paſſes betweene them while they are together, and what they ſay of their bargaine after they are departed aſunder. In Hoſea he obſerueth, and relateth what practiſes they vſe to beguile one the other, and with what affections alſo they doe it, ſaying, He is a Hoſ. 12. verſ. 7.Hos 12:7Marchant, the ballances of deceit are in his hand: he loueth to oppreſſe. In Amos he fore-ſeeth, and diſcloſeth what purpoſes they hauehave of falſe-hood, and iniuſtice, and how greedy they are to fall to it, being deſirous, if they could, to chaſe away, and ſhorten the Lords owne Sabbaths, and Holy-dayes, that they might be about this ſinnefull buſineſſe. And therefore, ſay they, When will the new Moone be gone, that we may ſell corne? and the Amos. 8. v. 5. 6.Amos 8:5Amos 8:6Sabbath, that we may ſet f…rth corne and make the meaſure ſmall, and the price great, and falſifie the waights by deceit? That we may buy the poore for ſiluer, and the needy for ſhoes: and ſell the refuſe of the Wheate.

Firſt, the perſons buying, ſelling, and bargayning are his, and Reaſ. 1 therfore he hath authority to looke narrowly into their courſes, that he may puniſh the wrong doer, and right the cauſe of the wronged.

Secondly, the marchandiſe and wares which are bought and 2ſold are his, and his goods are abuſed, when they are paſſed away, or gotten vnrighteouſly.

Thirdly, the ordinance of bargayning and trafficke is his, and 3he hath appointed it: buying, and ſelling, and exchange of commodities is by his inſtitution, and warrant, and therefore he noteth whether it be well vſed, or peruerted.

Fourthly, his law is obeyed, or tranſgreſſed, and either ſeruice 4is performed to him, or otherwiſe ſinne is committed againſt him, in all the matches and couenants that men doe make.

Inſtruction for vsus to take notice of his preſence at our bargayning, Vſe. 1 as he doth of our demeanour therein; conſider that his eie doth ſee thy actions, and earneſtly beholdeth what thou doeſt with thine hand, and his eare doth heare thy ſpeeches, and ſeriouſly hearken what thou vttereſt with thy tongue, beware therefore that hee finde thee not compaſſing thy neighbours p. 131money or goods with iugling tricks, and deceitfull breath. If thy dealing be not allowable to be vſed to the greateſt, attempt not to offer it at any time to the meaneſt; and if it would not be found iuſtifiable being ſifted by the wiſeſt, thou hurteſt thy ſelfe in practiſing of it to the ſimpleſt. For who is ſo great, and whom doth the matter ſo neerely concerne as the Lord? And who hath ſo much vnderſtanding as he which vndertaketh to redreſſe the wrongs of thoſe that are ſooneſt beguiled? It is good diſcretion to feare the Pillery, and to keepe thy ſelfe out of the Magiſtrates danger, by ſhunning thoſe offences whereby thou mighteſt incurre ſuch puniſhment: and is it wiſedome to be careleſſe of hell fire, and to caſt thy ſelfe into the hands of God, that he ſhould be prouoked to plague thee for thy fraudulent courſes?

Reproofe of them that ſeldome or neuer vſe any commerce 2without corruption, their bargaines for buying or ſelling begun with lying, and concluded with oppreſſions. And this not the fault of a few: for very few, yea almoſt none at all are free from it. Men come to the Market, as they were wont to come to the games of running, and wreſtling, and ſtriue who ſhall bee the ſwifteſt or ſtrongeſt, to preuaile againſt others, or ouercome their Antagoniſts in doing of iniury, and ſo that ſaying of the Prophet is daily verified: EueryEvery man hunteth his brother with a Mica. 7. 2.Net. Cuſtome hath made falſhood ſo familiar with Chap-men and Tradſe-men, and thoſe which vſe to cheapen other mens wares, or hauehave ought to ſet to ſale, and vtter of their owne, that they know not how to chaffer without it: they would ſtand mute, vnleſſe it directed them how to parle together. Who, among hundreds dooth not demaund aboue the worth of that which he hath to ſell? And who among thouſands doth offer at firſt according to the value of that he is about to buy? And both be conuicted of vntruth, before they depart aſunder, and yet neither of them aſhamed thereof, as if it were allowed for a poynt of good thrift, to lie for aduantage. For after they hauehave contended a while about the matter, the one inlargeth his offer, and payeth more then (he proteſted) hee euer would giuegive for it, and the other abateth of that he demanded, and ſelleth for leſſe then p. 132(he ſwore) he could affoord it. Ob. They are driuen ſo to vnderunder-bid, and ouer-aske by neceſſity: for otherwiſe men keepe off, and not aske or giuegive in any proportion according to the value of the commodity. Anſw. Yeelde that, and be it that thou art otherwiſe like to be bid too little, will that therefore warrant thee to demaund too much? And what though it be prized at too great a rate, and hoyſted vp too high, wil that iuſtifie thee, if contrary to thy knowledge, thou extenuate it ouer-much, and debaſe it too low? No offer, nor demaund from others, dooth binde thee to ſell cheaper, or buy dearer then is equall, without thine owne conſent, and how dareſt thou then ſeeke to ward off the needleſſe feare of a ſmall hinderance to thine eſtate, with the committing of a manifeſt and great offence, againſt the Lord and thine owne conſcience? But be it thou muſt neceſſarily ſuſtaine ſome loſſe by tying thy ſelfe to plaine dealing, becauſe thou wilt not defile thy ſelfe with vntruth, and craftines, yet will the conſeruation of thine innocency and vprightneſſe, be gaine ſufficient to counteruaile, and ouerpoyſe it. Notwithſtanding all that is ſpoken, and preached, and written againſt this enormous miſ-demeanour, yet what is to be found any where more frequent and common then it is eueryevery where? As though God were to be worſhipped onelyonly in the Church, and at holy aſſemblies on the Sabboath daies, and the Diuell to bee ſerued in ſhoppes, and at euill meetings on Market daies. No man almoſt doth thinke it a ſinne, or is aſhamed to be taken with a lie in this caſe, though he ſtand vponupon the reputation of his trueth and honeſty, and accounteth it a diſhonor to be reproued in any other matter.

Conſolation for them that meane, and ſpeake, and deale faithfully 3in their Couenants and bargaines: the Lord doth incline his eare to that which they doe truly affirme; and his eyes with delight and fauour, behold the righteouſneſſe which is exerciſed by them, and he will publiſh and reward it to their eternall praiſe and happineſſe. The matter was well handled betweene Abraham and the Hittites, for geſtures, wordes, and equityGen. 23.Gen 23 on both parts, and the memoriall thereof is, and ſhall be continued in the Scriptures, and Church of God to the end of the p. 133world, ſo commendable, and acceptable a thing it is to ſpeake vprightly.

¶ Carnal men direct not their tongues ſo much to ſpeake truth, Doct. 2 as to ſeeke their owne aduantage.

That is naught by their teſtimony, which they would get for naught, though they thinke it to be good: and then it is praiſe-worthy, when they may gaine praiſe by the hauing of it. The lip of the truth, as it is ſaid in an other place, will be ſtable for euer, Prou. 12. 19.Prov 12:19and a lying tongue, but for a moment. Where ſee the point handled more at large.

Verſe 15. There is gold, and a multitude of pretious ſtones: but the lips of knowledge are a pretious Iewell.

THE hability, and conſcience, and vſe of fruitfull ſpeaking is here commended by Compariſon, being preferred before thoſe things which are of greateſt eſtimation in the world, there is gold, great ſtore of it, in Mynes, in Coyne, in Plate, in Chaines, and Ornaments, and diuerſly vſed, and much deſired, and ſet by, and a multitude of pretious ſtones, great variety of rich gemmes, as Diamonds, Carbuncles, Rubies, Iaſpers, Saphires, Emerauds, &c. and many of the ſeuerall ſorts of theſe, but the lipps of knowledge, the mouth, and lips of a godly wiſe man, vttering that ſound and holy knowledge which dwelleth in his heart, are a pretious Iewell, ſurmount, and are more worth then all the treaſures before mentioned, and therefore more to be accounted of. See chap. 10. ver. 20.

Verſe 16. Take his garment that is ſurety for a ſtrange man, and make him giuegive a pledge that vndertaketh for a ſtrange woman.

TAke his garment,] receiue a ſufficient pawne of him, and prouide for thine owne indemnity, that thou be not defrauded of that which thou lendeſt, and if no better ſecurity can be giuen thee, receiue and keepe his Cloake or Gowne, or Coate, that is ſurety for a ſtranger, which giueth his word for ſuch as he p. 134ought not: for ſome vnacquainted with vsus, may be vndertaken for in their diſtreſſes, when their neede dooth iuſtly require that helpe, which we cannot of our ſelues miniſter vntounto them, and yet may procure by our word, at another mans hand: and ſome well knowne vntounto vsus, and of our neereſt kindred, may be ſtrangers in this caſe, yea the better knowne, the more vnfit that we ſhould promiſe for them, hauing experience of their vnſufficiency, or vnfaithfulneſſe. And make him leaue agage that vndertaketh for a ſtrange woman. A ſtrange woman in the Scriptures, is vſually, and eueryevery where, for ought we remember to the contrary, taken for an harlot, or whoriſh woman; the ſenſe ſeemeth to be, that if any man would offer to giuegive his word for an Harlots debts, or take vp ought in his owne name to beſtow on a Whore, he ſhould not be taken, nor hauehave any thing lent vntounto him, without a morgage, or competent pledge, or ſuch ſound ſpecialty, as will certainely counteruaile the ſumme which he is bound for. The liberty and limitation of ſuretiſhip hath beene ſomewhat more ſpoken of in the eleauenth Chap. ver. 15.

¶ They that raſhly caſt themſelues into debt, are not ſo fauourably Doct. to be dealt with, as they that fall thereinto through neceſſitie.

In the behalfe of the poore and needy, who were driuen to borrow for reliefe of themſelues and their families, the Lord giueth that charge to the wealthier ſort: If thou ſhalt receiue to pawne the garment of thy neighbour, restore it vntounto him before the Exod. 22. 26.Exod 22:26Sunne goeth downe: for that onelyonly is his couering, that is his garment for his skinne: wherein ſhall he ſleepe? Therefore when hee cryeth to me, I will heare him, for I am mercifull. And heere againſt lauiſh and vnaduiſed ſureties, and borrowers, he warranteth men, yea he perſwadeth them, yea he layeth a commaundement vponupon them, and repeateth the ſame in the ſelfe ſame wordsProu. 27. 13.Prov 27:13 in the Chapter following, that they take their garments for pledges. And as heere he directeth the creditors what they ſhould doe, ſo hereafter he foretelleth ſuch manner of ſureties what they muſt looke for: but in the way of admonition, to the end they ſhould preuent the perrill and trouble. Be not thou of them, ſaith he, that touch the hand, nor among them that are ſurety p. 135Prou. 22. 26.Prov 22:26for debts. If thou hast nothing to pay why cauſeſt thou that hee ſhould take thy bed from vnderunder thee?

Firſt, as it is a duety to be pitifull, and ready to helpe them Reaſ. 1 whoſe neede, and indigency doth require compaſſion and merciemercy, ſo is it good wiſedome to be warie and circumſpect that we impoueriſh not our ſelues by truſting of thoſe that want diſcretion and fidelity. For how may he that is careleſſe of himſelfe, and his own eſtate, by ruſhing into ſnares and perrils, be thought to be prouident for thee and thine, by keeping of touch and performing his promiſes?

Secondly, by hard conditions and rough intreaty they may be 2ſtayed at firſt, or reclaymed at laſt, from their vnthrifty courſes, when they ſhall taſte of the bitterneſſe, and feele the ſmart and paine of them.

Thirdly, who knoweth the good effects which may inſue vppon 3it? whether they may not thereby be tamed, and holpen to repentance, and alienated from the ſociety of ſuch mates, as are wont after that manner to intangle their Companions?

Inſtruction not onelyonly to ſhunne and hauehave in deteſtation, that Vſe. odious, though plauſible ſinne of raſh and cauſeleſſe ſuretieſhip, but alſo with due deliberation, and iudgement to informe our ſelues of their hability, and honeſty whom we accept of for ſureties. It is ſafer and eaſier at the firſt to reiect him that would circumuent vsus, whiles we reteine our money or goods in our hands, then afterwards to hunt him, when wee hauehave already ſuſtained the loſſe. But as for them that are conſtrained ſometimes to follow ſuites by reaſon of euil debtors, by whom otherwiſe their ſtate would be impaired, and their families wronged, let them alwaies proceede more ſtrictly againſt a wretchleſſe ſurety that is without care, though the due be neuer diſcharged, then a poore wel-meaning principall, that is without meanes to diſcharge the due. But what if he be beggarly alſo, and vnable to make payment? yet let him beare the burthen of his pride, and diſſimulation, that tooke vponupon him the perſon of a rich man, and made not his neceſſity knowne, but boaſted ſo of his wealth and hability, as if he had not onelyonly to maintaine himſelfe, but to ſatisfie other mens debts. Yet this is not to be extended againſt p. 136all ſureties: for many dealt ſeriouſly, though imprudently, when they gaue their bonds with purpoſe to make that good which the debtor himſelfe ſhould faile of, but their eſtates are decaied ſince, aſwell as the principals that they cannot performe it: and to thoſe thus already afflicted, it were inhumane to adde affliction by extremity. And many running headily into this ſinne, when they were ignorant, doe now diſcerne the daunger of it, and doe vnfainedly bewaile hauing gotten vnderſtanding: vntounto theſe therefore, being humbled for their fault, and ſubmitting themſelues, the more lenity and merciemercy is to be ſhewed. And many, though themſelues be as fooliſh, falſe, and vnthriftie as euer they were, yet hauehave wiues, and children more innocent and harmeleſſe, who muſt of neceſſity, fall into great wants and calamities, if they be purſued with rigour. And theſe are ſomewhat to be ſpared, though not for their owne ſakes, yet for their families.

Verſe 17. The bread of deceite is ſweet to a man: but afterwards his mouth ſhall be filled with grauell.

THis whole ſentence is allegoricall, wherein vnlawfull gaine is reſembled to foode, the delight that it firſt bringeth to the pleaſant taſte of delitious meats, the minde to a mans mouth, and the miſchiefes that follow to grit, or little ſtones, which are very offenſiue to the teeth. The bread of deceite, all manner of maintenance, or commodities, craftily, cruelly, or by any vniuſt means compaſſed, and gotten, is ſweet to a man, maketh a worldling and an vnrighteous perſon ioyfull and glad: but afterwards eyther in his life time, or at his death, or in the world to come, his mouth ſhall be filled with grauell, ſome great and grieuous miſeries ſhall befall him. For eyther his conſcience will ſtinge and bite him, and ſo he ſhall be vexed with feares and horrours, or elſe the hand of God will inflict puniſhment and plagues vponupon him, and ſo he ſhall be ouer-whelmed with anguiſh and torments.

¶ Nothing is ſo pleaſant to the wicked, as that which is moſt Doct. 1 hurtfull.

p. 137By this vnlawfull lucre his neighboure is wronged, his owne conſcience burdened, his ſoule and bodie both in daunger to be deſtroyed, and that for euer; and yet it is for his tooth, it more delighteth him then his dinner. It hath beene alwaies and eueryevery where to be found, that the baites of ſinne are more delectable to fleſhly men, then the bleſſings of God. See Chap. 9. ver. 17.

¶ But afterwards, &c. Though iniquity, and wickedneſſe yeelde Doct. 2 pleaſures at the beginning, yet they will put men to paine in the end.

The Diuell ſtroweth ſuger on the top of his cup of ſinne, to incourage them that drinke therof, to take a good draught, but he mingleth poyſon in the bottom, which working their deſtruction, will turne to be as bitter as gaule. Our great Grandmother Euah taſted thereof, and felt this to be true by wofull experience, being deceiued by the faire colour, and delicious reliſh of the forbidden fruite, and by Satans falſe teſtimony, making her beleeue that diſobeying the commandement of God, ſhe ſhould purchaſe to her ſelfe ſome rare and ſingular happines. And all ſeemed to be ſo, vntil ſhe had vndoneal by drawing her husband into the ſame transgreſſiō with her. And Iudas no doubt, thoght that he had made a good match, when he recouered the fauour of the high Prieſts, and principall men, and gained ſuch a ſumme of money by ſelling of his Maſter, but the onelyonly beginning of the miſery which followed, did ſoone ſwallow vp all the delight that went before. We might proue the point moſt clearely by inſtancing in ſeuerall kindes of ſinnes, and ſhewing the euent of particulars, but one or two may ſuffice for many. ConcerningProu. 5. 3. 4.Prov 5:3Prov 5:4 Whoredome, thus teſtifieth Salomon: The lippes of a ſtrange woman droppe as an hony combe, and her mouth is more ſoft then oyle: But the end of her is bitter as Wormewood, and ſharpe as a two edged ſword. And againſt drunkenneſſe this admonition he giueth:Prou. 23. 31. 32.Prov 23:31Prov 23:32 Looke not thou vponupon the Wine when it is redde, and when it ſheweth his colour in the cuppe, or goeth downe pleaſantly. In the end therit will bite like a Serpent, and hurt like a Cockatrice. See Chap. 9. verſe 18.

p. 138Verſ. 18. Eſtabliſh thy thoughts by counſaile, and by prudent aduiſe make warre.

HE giueth in theſe wordes a caueat, that no man ſhould leane too much on his owne iudgement, nor too ſodainely reſolue on enterpriſes, without mature deliberation, and ſound direction. Eſtabliſh thy thoughts by counſaile, that thy purpoſes be not variable, and vnconſtant, and that thy proceedings be not without proſperous ſucceſſe, and ſo vncomfortable: make as ſure worke as thou canſt, both to confirme thy minde, and to manage thine affaires in the beſt manner, and therefore communicate thy matters with ſuch thy friendes as are both wiſe, and faithfull. And looke well to this that Gods holy word be one, and the chiefe, euen beſt regarded, and moſt obeyed of all thy counſailours, ſo that nothing be practiſed, or hearkned to, againſt it. And by prudent aduiſe make warre, eſpecially in all matters of weight, of which ſort warre is, (wherein the eſtates of Countries, and the liues of many perſons are hazarded) let nothing be raſhly attempted, but all thinges well conſidered of, and conſultation had with men of piety, vnderſtanding, skill, and experience.

¶ A mans wiſdome ſerueth him for beſt vſe, when he will not Doct. 1 reſt vponupon it alone, but be holpen by the counſaile of others. See Chap. 15. verſ. 22.

¶ By prudent aduiſe make warre, &c. Wiſdome and good counſaile Doct. 2 are as needefull and auaileable for warre, as ſtrength and power.

If there be much armour, and little policy: if many reſolute Souldiers to fight, and few diſcreet Captaines to leade: if they hauehave ſtrong bodies, and weake iudgements, a great army may be eaſily vanquiſhed of a ſmall company. Though a field were full of armed Gyants, and eueryevery one of them a Goliah, yet if they were blinde, and depriued of their eye-ſight, who had cauſe to ſtand in feare of them? and of whom among all their enimies, had they not reaſon to ſtand in feare? And who be blinder in their bodies, then they, that be raſh and led with proude conceites, and ſelfe-liking, are in their mindes? Now let vsus ſee what p. 139other Texts of Scripture doe accord with this, for the confirmation of this point. In the foure and twentith Chapter of this booke, it is ſaid: A wiſe man is ſtrong: for a man of vnderſtanding Prouerb. 24. 5. 6.increaſeth his ſtrength. For with counſaile thou ſhalt exerciſe thy warre, and in the multitude of them that can giuegive counſaile, there is health. And in Eccleſiaſticus there is a ſaying not much different from this in ſenſe and meaning: Better is wiſdome then Eccl. 9. v. 16. 18.Eccl 9:16Eccl 9:18ſtrength, though the wiſdome of the poore be deſpiſed, and his wordes not heard. Better is wiſdome then weapons of warre, and one that ſwarueth from it deſtroyeth much good.

Firſt, ſucceſſe and victory are not according to the forces of Reaſ. 1 men, but according to the pleaſure of God: A King, ſaith he,Tſal. 33. 16. 17. is not ſaued by the multitude of an hoaſt, neither is the Mighty man deliuered by great ſtrength. An horſe is a vaine helpe, and ſhall not deliuer any by his ſtrength. Now whom will he beſt proſper, but thoſe which are moſt ſeruiceable vntounto him? And who performe ſuch acceptable ſeruice, as they which hauehave vnderſtanding, and ſeeke vnderſtanding, which are able to giuegive counſaile, and yet in the humbleneſſe of their ſpirits, and ſight of their owne wants, are diligent and ſtudious to learne counſaile.

Secondly, the vſe of wiſdome and faithfull aduiſe, for matters 2of warre, in many reſpects is moſt expedient and neceſſary. It examineth whether the cauſe be righteous, or vniuſt, or whether it be ſeaſonable, or vnſeaſonable to take it in hand. What haſtened Achabs deſtruction, and cauſed him to be ſlaine and periſh1. King. 22.1 Kgs 22 at Ramoth in Gilead? His contempt of the Prophet Micaiahs counſaile, who fore-told him of the danger inſuing. And for that voyage alſo was good King Iehoſhaphat blame-worthy, and worthily blamed by the Prophet Iehu. 2. Chron. 19. verſ. 2. We read of nothing wherewith that worthy Ioſiah might bee taxed in any ſort, but only this that he was too aduenturous to incounter in battaile with the King of Aegipt, without warrant, and contrary to that counſaile which Necho gaue him from the2. Chron. 25. 22.2 Chr 25:22 mouth of the Lord, to the loſſe of his life, and the ſorrow and woe of all his ſubiects. It findeth out the fitteſt times for truces, peace, leagues, and what conditions are to be offered, or yeelded vntounto, with other thinges of like nature. It directeth to the p. 140beſt meanes of aduantages, of places, and other opportunities yet iuſt and honeſt, for the fortifying of themſelues, and weakening of the enimy, yea for the winning of the victory, and vanquiſhing of the enimy. And further alſo it proceedeth to teach how after this, the victory is to be vſed, to whome mercy is to be ſhewne, and to whom ſeuerity, who is to be ſpared, and who is to be ſmitten, &c.

Reproofe of them that are not called to warre or priuate contentions Vſe. 1 by the perſwaſion of wiſdome, for the defence of equity, and truth, and thruſt into the ſame by the inſtigation of malice, pride, and couetouſneſſe, for miſchiefe, vaine-glory, and commodity, which, whatſoeuer their ſucceſſe fall out to be, may aſſure themſelues that they cannot ſpeede well: though they are neuer ſo mighty, yet they are in danger to be foyled by m…aner then themſelues: and though they ſeeme to preuaile neuer ſo much, yet then they are moſt grieuouſly hurt, when they hauehave effected their purpoſes, and done moſt hurt. When they vanquiſh men, they are ouerthrowne by ſinne, when they triumph ouer their weaker neighbours, they are ledde captiues by their ſtrong luſts: when they get great fame and booties, and in appearance exalt their names, and families, they incurre much diſhonour, and loſſe, and vtterly vndoe their poſterities. Nebuchadnezzar of Babel in all mens opinions for that time, was moſt happy and fortunate, which by his proweſſe, and valiant exploites, made himſelfe famous in all thoſe partes of the world, he inlarged his Dominions, and poſſeſſions, that no man in his age was ſo mighty, puiſſant, and renowmed as …e, and yet all this tended to his owne deſtruction, and in the end, to the ignominy, ruine, and ſubuerſion of his family, as the Prophet teſtifieth. Becauſe thou haſt ſpoyled m…ny Nations, all the remnant of the people ſhall ſpoyle thee, becauſe of mens bloud, and for the wrong done in the Land, in the Citty, and vntounto all that dwell therein. Ho, he that coueteth an euill couetouſneſſe to his houſe, that he may Hab. 2. verſ. 8.Hab 2:8ſet his neſt on high to eſcape from the power of euill. Thou haſt conſulted ſhame to thine owne houſe, by deſtroying many people, and haſt ſinned againſt thine owne ſoule.

Inſtruction for eueryevery one to confirme himſelfe in the ſpiritual p. 1412battaile againſt Sathan, and his owne ſinnefull nature, by holy wiſdome, with the aduiſe and aſſiſtance of his Godly, iudicious, and faithful teachers, and brethren. For the enimies of our ſoules are of all others the moſt crafty, and mighty, our miſery the greateſt, if we be conquered; and our victory the happieſt, if we ouercome; which we may vndoubtedly expect to do, if we chooſe this heauenly wiſdome for our leader, and yeeld our ſelues accordingly to be directed, and gouerned by it. It is no malice to be implacable, and to beare a deadly grudge againſt thoſe aduerſaries: neither is it cruelty to kill and ſlay them, and to doe aſmuch hurt vntounto them, as with all our might we ſhall be able. And therefore it is good prouidence to ſtrengthen our ſelues to this conflict, by the beſt meanes we can, and we can hauehave no better then the counſaile of God out of his holy word, nor any good at all, beſides thoſe which his word doeth preſcribe, and they are all ſpirituall.

Verſ. 19. With him that goeth about as a ſlanderer, diſcloſing a ſecret, and with him that flattereth with his lips ioyne not thy ſelfe.

ALbeit it is a good thing to take counſaile, yet it is not ſafe for a man to cōmunicate his affaires to all ſorts of perſons: for if a ſecret be not kept, counſaile is made fruſtrate. Wherefore he giueth a caueat to beware, among others, of two kindes of people eſpecially, whereof the firſt are ſlanderers, and tale-tellers, whom (as he did in the eleauenth Chapter verſ. 13.) he reſembleth to Pedlers, who mingle ſundry ſorts of wares together, and goe from place to place to vtter thoſe thinges which they hauehave receiued from others, for that they tell that to this man, which they heard of that, and wander hither and thither to gather vp tales to tell whereſoeuer they come, and commonly report them otherwiſe, and farre worſe then they heard them, neitheir is there any thing that they can conceale, what dangers or miſchiefes ſoeuer the diſcloſing of it will procure.

Of the ſecond kind are flatterers, ſuch as will ſpeake faire, and gloze with their tongues, pretending louelove, and profeſſing good liking, when they doe only ſound thee to be made acquainted with thy purpoſes.

p. 142¶ It is good wiſdome not to truſt a ſlanderer, or tel-tale with Doct. 1 thy ſecrets.

They that complaine of others to thee, will not be ſparing to complaine of thee to others: and he that will deale treacherouſly with one man, may be doubted that he will ſcarce deale truly with any man. And therefore the Lord by the Prophet, doth admoniſh his people to take heede of ſuch, as like Thornes and Briars hauehave vſed to ſcratch with hand, or tongue, or other means how neare ſo euer they are vnited vntounto vsus. The beſt of them, ſaith he, is a Briar, and the moſt righteous of them is ſharper then a Thorny hedge. Truſt yee not a friend, neither put yee confidence in Micab. 7. v. 4. 5.a Counſailour: keepe the dores of thy mouth from her that lyeth in thy boſome. Dauid was ſo farre from admitting ſuch manner of perſons to his Counſaile, as that he would not permit them to dwell in his Court, nor, (if they were conuicted of that crime, though cloſely committed) ſuffer them at all to liue in his Kingdome, but vowed to deſtroy him that priuily ſhould ſlander his neighbour. See Chap. 11. verſ. 13.

¶ Both conſultation, and conuerſation with flatterers is to be Doct. 2 auoided.

That which is offered to their eares, is not only loſt, but peruerted, to the hurt of him that ſpeaketh: and that which proceedeth from their lips, notwithſtanding it ſeeme moſt plauſible, is very pernitious to him that heareth. The Prophet Dauid knew and felt much euill and miſchiefe by them to his griefe and paine, and the Spirit of God knewe, and ſawe more guile and treachery in them to their owne woe and deſtruction, when Dauid by the inſpiration of the Spirit doth lay ſuch villany to their charge, and paſſeth ſuch an heauy ſentence againſt them by way of prediction, or imprecation, both tending to one purpoſe. They ſpeake deceitfully eueryevery one with his neighbour, Pſal. 12. v. 2. 3.Ps 12:2Ps 12:3flattering with their lippes, and ſpeaking with a double hart. The Lord cut off all flattering lippes, and the tongue that ſpeaketh great thinges.

Firſt, their faire ſpeeches when they ſhew themſelues moſt Reaſ. 1 ſmooth, and kinde, are venemous and hurtfull, like ſurgred poyſons that are made ſweete for the mouth, and deadly for the p. 143ſtomacke, and bowels. They inchant mens eares and hearts and make them too much conceited of themſelues, and ſo to looſe the comfort and reward of their weldoing, when they doe well, and hinder them from repentance for their faults, and ſo compell them to be plagued for their euill doings, when they doe euill.

Secondly, eueryevery flatterer for the moſt part is double tongued, 2and can readily ſpeake more languages then one: one dialect of praiſe, or wherewith to pleaſe and content men before their faces; another of accuſation, or wherewith to traduce men behinde their backes: one in ſhew, to make them beleeue that they be their friends, and wiſh them well; and another in deed, to make them finde that they are their foes, and as much as they are able, worke them woe. So dealt Achitophel with Dauid, and Iudas with Christ, according as the one is complained of, and the other foretolde of, in the Pſalmes: The wordes of his mouth were ſofter then butter, yet warre was in his heart: his wordes Pſal. 55. 21.Ps 55:21were more gentle then Oyle, yet they were ſwords. And adde hereunto, that many times by ſociety and conference with them whom they will afterwards betray, they know their minds, they hauehave fiſhed out their purpoſes, they are acquainted with their faults, they hauehave matter from their wordes, or actions, to worke vponupon.

Inſtruction not to giuegive incouragement to ſuch manner of Vſe. men, to frequent eyther our houſes, or company; they will ſoone be diſcried and found out of any that is wiſe, and not willing to be illuded: and if he vſe to conuerſe with thoſe that deale plainly, and faithfully with him. We ſhut our doores, and fence our ſelues againſt theeues which will rifle our houſes, and take away our gold, ſiluer, or other goods which hauehave beene bequeathed to vsus by men, or our owne handes hauehave gotten, and ſhall we open them, and expoſe our ſelues to more perilous robbers which will ranſacke our hearts, and to their vttermoſt power, bereaue vsus of our humility, and modeſty, and other good graces which the Lord hath beſtowed vponupon vsus. Ob. But theſe that commit ſuch burglaries draw weapons vponupon vsus, and wil not ſpare to ſhed our blood. Anſw. Thoſe that practiſe ſuch flatteries, come vppon p. 144vsus with more dangerous weapons, and will not ſpare with their keene tongues to bring our names into infamy, and to wound our conſciences, which ought to be much more deare vntounto vsus, then eyther money, or our heart blood. But hee that would not be torne with the tallants, and preyed vponupon with the beakes of flatterers, muſt be carefull that he make not himſelfe a carion by ambition; for eueryevery proude man is willing to heare himſelfe praiſed, and then flatterers muſt needes be the welcomeſt gueſts to his table, and he ſhall be the ſweeteſt morſell for their teeth.

Reproofe of their folly, which contrary to this wiſe leſſon of 2the holy Ghoſt, delight in none but ſuch as will fawne vppon them, and claw them, they are ſo troubled with the itch of vaineglory. Yet their folly were the leſſe (though it be too too great) if they would be ſatisfied with priuate claw-backes, but they muſt hauehave approbation in their ſinfull courſes, by the Miniſters of the word; they would hauehave the Preachers in their Sermons, ſpeaking in the name of the Lord, to iuſtifie their voluptuouſneſſe, pride, cruelty, worldlines, and other groſſe vices, or at leaſt to winke at them, and ſay nothing againſt them. He is not a good Cooke to dreſſe meate for their ſoules which will not powder it with poyſon: neyther is he a Phyſition for their turnes, which will not like Achabs falſe Prophets, preſcribe to them that which they preſcribe to him, and tell them that it is a duety meete to be done, whatſoeuer of themſelues they are deſirous to doe. Of theſe there were many in Eſayes time, and againſt them he maketh this complaint: It is a rebellious people lying children, and children that would not heare the law of the Lord; which ſay vntounto the Seers, ſee not: Prophecy not vntounto vsus right things; Eſa. 30. 9. 10.Isa 30:9Isa 30:10but ſpeake flattering things vntounto vsus: Prophecy errours.

Verſe 20. He that curſeth his father or his mother, ſhall hauehave his light put in extreame darkeneſſe.

HE that curſeth his father or mother,] which vttereth imprecations, rayling and reuiling ſpeeches, ſcoffes and ieſts, or any manner of diſpitefull wordes againſt both his parents, or eyther p. 145of them, to their face, or behinde their backes, or after what ſort ſoeuer he declareth by his words the bitternes of his heart, to bring them to contempt, and to profeſſe how lightly and baſely he eſteemeth of them, ſhall hauehave his light put out in extreame darkeneſſe, all his proſperity, which in the Scripture is often compared to light, ſhall be turned into woe and miſerie, which is vſually tearmed by the name of darkeneſſe. And this he ſheweth ſhall not be ordinary, and ſuch an affliction as common faults are corrected withall, but exceeding grieuous and fearefull, as appeareth by the Fpithete extreame, or as it is in the Hebrew text, the blacknes of darknes.

¶ Rebellious children, and ſuch as vilifie their parents are ſubiect Doct. to ſome notable miſchiefe and puniſhment.

Feare, ſhame, torment, death, and deſtruction continually purſue them, and will at length ouertake and apprehend them, and neuer leaue till they hauehave haled them into hell, and accompany them there for euer, vnleſſe they repent the ſooner. Theſe are numbred among the damned crew▪ in the law, againſt whom the iudgement of God is denounced with the conſent and acclamation of the people. Curſed be he that curſeth his father, and his Deut. 27. 16.Deut 27:16mother: and all the people ſhall ſay, Amen.

Firſt, ſuch plagues are due vntounto them, and iuſtly deſerued, conſidering Reaſ. 1 the perſons whom they diſpiſe, and ſhew themſelues contemptuous againſt, their father that begate them, their mother that conceyued them, the parties which hauehave beene cauſes of their generation, ſubſtance, life, and welfare, if they hauehave any. And who then would not deeme that tongue moſt worthy of ſeuere puniſhment, and to be cut out of the head? and head, and it, with the whole body and ſoule to periſh together, that ſpareth not to rate, or reproach them from whom by Gods appointment it had it being, and conſequently the habilitie of ſpeaking.

Secondly, beſide the indignity offered to parents, the greatneſſe 2of the ſinne againſt God, doth call for ſuch ſtroakes. For his law is violated, and his commaundement broken, and an heinous offence is committed againſt him, as our Sauiour teſtifieth in the Goſpell, by oppoſing this practiſe to his precept, and p. 146iuſtifying the penaltie that is due for the ſame. Why (ſaith he) doe Mat. 15. 3, 4.Matt 15:3Matt 15:4ye tranſgreſſe the commaundement of God by your tradition? For God hath commaunded, ſaying, Honour thy father and mother: and he that curſeth father or mother, let him die the death. If it be a fault for ſeruants (whoſe tongues God hath not ſo ſtrictly bound to the good behauiour) to anſwer againe to their Gouernors: if wiues which may be bolder with their husbands, are not yet allowed to be malapert, as Michol was with Dauid, but muſt reuerently ſpeake to them, and of them, as was Saraes demeanour towards Abraham, then it will proue an odious crime, and brutiſh doggedneſſe, for children to ſnarle and barke at, or inueigh againſt their parents.

Thirdly, the righteouſneſſe of God will not ſuffer them to 3eſcape with impunity, but calleth vponupon the Magiſtrate, and requireth him to proceede againſt them, and doe iuſtice vppon them, ſaying, If there be any that curſeth his father, or his mother, he ſhall die the death: ſeeing he hath curſed his father and his mother, Leuit. 20. 9.Lev 20:9his blood ſhall be vponupon him. And though men would ſeeme more mercifull then he, and iudge it cruelty to execute this ſentence ſo ſharpely, yet he often compelleth them to it, by putting ſuch vnnaturall malefactors into their handes for other facts, as Rapes, Robberies, Murthers, Treaſons, and ſuch like offences, and ſo they are cut off, aſwell the one as the other, by the ſword of iuſtice. And albeit they ſhould not this way be brought to their end by a violent death, as it cannot be denied but that many eſcape eyther thoſe crimes or puniſhments, yet certainly his own hand will bring them to a miſerable death, that they ſhall die a a curſed death, and be ſwallowed vp of eternall death.

Inſtruction for all children to beware of contumelious ſpeeches, Vſe. tending to the diſgrace of their parents, as of contumacious behauiour otherwiſe, or of violent actions for the hurt of their perſons. That which ſhould affright them from ſpeaking treaſon againſt the Prince, namely, the feare of God, and perrill of diſcouery, and puniſhment if it be diſcouered; ought alſo to with-hold men from vttering opprobrious wordes againſt their fathers and mothers, ſithence it proceedeth alſo from impietie, and iudgements are likewiſe threatned againſt it. It is not ſafe p. 147to harbour a diſloyall thought againſt thy Soueraigne, vnderunder whom thou liueſt, nor ſo much as to whiſper any thing to his diſhonour: and it is dangerous to conceiue a baſe opinion of thoſe, out of whoſe loynes and bowels thou haſt diſcended, or to ſuffer thy tongue, thine eye, or thy minde to contemne them. He that giueth this admniotion, Curſe not the King, no not in thy Eccl. 10. 20.Eccl 10:20thought, neyther curſe the rich in thy bed chamber: for the Fowles of the heauen ſhall carry the voyce, and that which hath wings ſhall declare the matter: the ſame is the Authour of this threatning: The eye that mocketh his father, and despiſeth the authority of his Prouerb. 30. 17.mother, the Rauens of the Valley ſhall picke it out, and the young Eagles ſhall eate it. Wouldeſt thou then hauehave a bright eſtate, a comfortable eſtate, feare parents in thy heart, honour them in thy wordes, obey them in thy deedes, and reuerence them in thy geſtures. If thou haſt failed in former times, amend, and reforme it now, and hence forwards: and if they be gone, that thou canſt not performe theſe dueties vntounto them, be humbled before God, and repent whiles yet thy light burneth, that thou mayeſt preuent, and ſtay that hideous darkeneſſe of terrour and plagues, which otherwiſe will ouerwhelme thee. And Parents are likewiſe to be exhorted; ſo to looke to their owne waies, and ſo to educate and traine vp their children, that they may miniſter help and not be an hinderance vntounto them for the ordering of their hearts, lippes, and actions. And therefore by conuerſation it concerneth them to be their patternes and precedents, and by their gouernment to be their guides and directions, neyther vſing rigour, as if they were Tyrants ouer them, nor too much remiſneſſe, as though they were but equals and fellowes with them. S. Paul giueth a precept to Fathers, that they prouoke not Col. 3. 21.Col 3:21their children to anger leſt they ſhould be diſcouraged, dooth not meane that they ſhould ſuffer them to liue without all controlment, and be altogether regardleſſe of them. Neither is it enough for fathers and mothers to take authority ouer their ſonnes and daughters, vnleſſe there be alſo concord, peace, and good agreement betweene themſelues. For there will be partaking, if they growe to diuiſion, and they that are on the mothers ſide, muſt maintaine her cauſe by impugning the father: p. 148and they that take the Fathers part, muſt iuſtifie his dealing by diſpraiſing the Mother, and it will be very difficult to cleaue to them both, or ſpeake well of them both, when there is nothing but ciuil warre in the family.

Verſ. 21. An heritage is haſtily gotten at the beginning, but the end thereof ſhall not be bleſſed.

AN heritage,] Lands, goodes, money, offices, or promotions, and the like, is haſtily gotten at the beginning, is of many wicked men quickly atchieued by euill meanes, but the end thereof ſhall not be bleſſed, the iſſue of it ſhall be vnhappy and curſed, partly in this reſpect that it is a ſnare to their ſoules, and ſtoppeth their way from eternall life, and partly in this, that it is like to be as badly ſpent as it was ill gotten, and he that roſe vp to wealth ſo ſodainly, may as ſodainly, or by leaſure fall into want, as it is ſaid, that a man with a wicked eye haſteth to riches, and Prouer. 28. v. 22:Prov 28:22knoweth not that pouerty ſhall come vponupon him. And the thoughts of the diligent doe ſurely bring aboundance: but whoſoeuer is haſty, Prouer. 21. v. 5.Prov 21:5commeth ſurely to pouerty, & partly in this that it bringeth them many perturbations and troubles whiles they retaine it. See Chap. 10. v. 22. and 12. 27.

Verſ. 22. Say not, I will recompence euill, waite on the Lord, and he will ſaue thee.

SAy not, I will recompence euill,] Be ſo farre from reuenging thy ſelfe in deede, for iniuries done vntounto thee, as not in wordes to threaten, or in minde to purpoſe any vengeance. But waite on the Lord, commend thy cauſe vntounto him, and ſtay his leaſure till he deliuer thee, and he will ſaue thee, he ſaith not, he will reuenge thee, and plague them, though he will doe ſo, vnleſſe our aduerſaries repent, yet he would not hauehave vsus ſo much to thinke of, or deſire that, as to put our truſt in him, referring our ſelues wholly to that which ſeemeth him good to doe, without deſiring hurt to them which doe vsus hurt: defence and ſaluation to our ſelues is that which we muſt ſeeke for, and pray (as ourMatth. 5. v. 44▪Matt 5:44 p. 149Sauiour both did, and taught) that our enimies may rather be pardoned then puniſhed. Now theſe wordes are added to the former, both as a reaſon thereof, and an anſwere to an obiection that might be vrged, or at leaſt conceiued againſt the Precept in the firſt clauſe: If I reuenge not wronges, I ſhall be vndone with wrongs, eueryevery man will boldly treade vponupon me. Nay, ſaith he, there is no ſuch perill, the Lord will take the cauſe into his hand, and helpe thee, and though it be not ſo apparant at firſt, yet thou ſhalt perceiue it at laſt that he is thy protectour, it being his office to defend the innocent, and oppreſſed. And wheras it is ſaid that he will ſaue ſuch as waite vponupon him, it is not ſo to be vnderſtood, that he will alwaies deliuer them that are wronged from their preſent moleſtations and troubles, that the aduerſary ſhall be compelled to ſurceaſe his practiſes: for many are vexed and purſued as long as they liue, and yet depend vponupon God with ſaith and patience: but though they continue in afflictions till their death, yet herein they finde him true of his promiſe that he maketh them ouer-come their enimies, and aduerſities, and are victorious by faith and patience, and thereby obtaine eternall ſaluation, to the which the children of God ought principally to aſpire.

¶ All kinde of reuenge is vnlawfull for Chriſtians. Doct. 1

The law, and the Goſpell, Moſes, Chriſt, and the Apoſtles conſent together in the forbidding of it, and in many places prohibite it. As in Leuiticus, Thou ſhalt not auenge, nor be mindfull Leuit. 19. v. 18.Lev 19:18of wrong againſt the children of thy people, but ſhalt louelove thy neighbour as thy ſelfe. So in Matthew, Yee hauehave heard that it hath Matth. 5. 38 39.Matt 5:38beene ſaied, an eye for an eye, and a tooth for a tooth, but I ſay vntounto you, reſiſt not euill, but whoſoeuer ſhall ſmite thee on the right cheeke, turne to him the other alſo, &c. that is, rather vndergoe a ſecond iniury then with a reuenging hand requite the firſt. And this is the ſenſe of that place, which at the firſt ſight ſeemeth otherwiſe: for the Lord would not hauehave vsus when we hauehave ſuſtayned any wrong, to pull an other vponupon our ſelues, ſithence it is a ſinne not to take heede of an iniury fore-ſeene, when it may be preuented. …r Chriſt himſelfe, and after him Paul, when they were ſtrooken vponupon one cheeke, did not turne the other, but did greatly finde p. 150fault with, and complaine of the violence that was offered vntounto them. So in the Epiſtle to the Romans, Recompence to no man Rom. 13. 17. 19.Rom 13:17Rom 13:19euill for euill. Dearely beloued, auenge not your ſelues, but giuegive place: for it is written, Vengeance is mine, I will repay, ſaith the Lord.

Firſt, it is an vſurpation of Gods office, as the Text laſt alleaged Reaſ. 1 doth teſtifie, and an intruſion into his place: the treſpaſſes againſt men are ſinnes againſt him, and he is moſt offended therby: he alone knoweth the greatneſſe of the iniury, as beholding all the circumſtances, and piercing into the moſt hidden and ſecret thoughts of the hart, that he may render them a proportionable recompence: and he only hath an abſolute power to reuenge in ſuch manner and meaſure, as he ſhall know to be right and expedient, and therefore he hath reſerued that as a prerogatiue peculiar to himſelfe. So that he which will vndertake to be a reuenger, doth take vponupon him to be a God, and attempteth to thruſt the Lord out of his Imperiall Throne.

Secondly, it is a wrong to the party on whome it is executed; 2for albeit a wrong doer deſerue iuſtly iudgments at Gods hand, yet there is no commiſſion giuen to them that be wronged to take reuenge vponupon him with their owne handes. The Magiſtrate indeede is the Miniſter and Subſtitute of the Lord, appointed to inflict puniſhment in his name, vponupon vnrighteous perſons: and for this purpoſe is armed with ſtrength and authority, that with a ſtayed minde he ſhould conſider the qualitie of their offences, and without any troublous paſſion repreſſe the boldnes of thoſe which are hurtfull one to an other.

It is pernicious to the reuenger himſelfe, who receiueth much 3more harme thereby, then he can poſſibly doe to his aduerſary: for he is ſure to hurt his owne ſoule, and to wound himſelfe inwardly, whereas all that he can doe againſt the other, is but vponupon his body, or eſtate, or that which tendeth to ſome inconuenience outwardly: and often it commeth to paſſe, that euen that way alſo, himſelfe hath the worſt, and increaſeth the hurt which he formerly receiued. Sometimes not bearing wordes, he is driuen to ſuſtaine both blowes and woundes: ſometimes not ſitting downe by a ſmaller loſſe, he is compelled to depart … greater ſummes: ſometimes not putting vp a little diſgrace, he is p. 151made to take a ſhamefull foyle. Vſe. 1

Inſtruction to beare iniuries patiently, and according as our Text in hand doth both counſaile, and command vsus, to commit our cauſes to him that iudgeth righteouſly, and will not permit any of his to be endamaged by their confidence repoſed in him: he will ſurely heare them, and helpe them, and recompence all their ſufferings with comfort and bleſſings. Thus doing, a man ſhall make his cauſe, and not marre it: he ſhall get the aduantage of his enimy, and not loſe it: Dauid knew this to be the ſafeſt way for his preſeruation, and therefore accordingly followed it.

They that ſeeke after my life, ſaith he, lay ſnares, and they that Pſal. 38. 12. 13.Ps 38:12Ps 38:13goe about to doe me euill, talke wicked thinges, and imagine decent continually. But I as a deafe man heard not: and am as a dumbe man which openeth not his mouth. Thus am I as a man that heareth not, and in whoſe mouth there are no reproofes. For on thee, ô Lord, doe I waite; thou wilt heare me, my Lord, my God. And our Sauiour Ieſus Chriſt did not only practiſe the ſame, as the beſt remedy againſt his owne perſecutions, and troubles, but as S. Peter witneſſeth, Left vsus an example alſo that we ſhould follow 1. Pet. 2. 21. 23.1 Pet 2:211 Pet 2:23his ſteppes. Who when he was reuiled, reuiled not againe: when he ſuffered, he threatned not, but committed it to him that iudgeth righteouſly.

Reproofe of fierce men, which hauehave impotent affections, 2though they thinke them manly: that are not able to put vp the leaſt offence that is, or ſeemeth to be offered vntounto them, no not an vnkinde word, no not a word that ſoundeth not to their liking, how friendly ſo euer it be meant. For whence doth this proceede but from weakeneſſe, as all paſſion and diſtemper is the imbecillity and feebleneſſe of the hart? But with theſe Duells, challengers, and quarrellers it is valour, fortitude, and magnanimity: it is their boldneſſe to be vnnatural to ſhedde the bloud of their brother, and diuers times of their deareſt friend and companion: it is their boldneſſe to deface the Image of God, and contemptuouſly to tranſgreſſe his law: it is their boldneſſe to hazard their owne ſtates, and families, ſo many of them as hauehave any, and to fall into the hand of the Magiſtrate: it is their p. 152boldneſſe deſperately to expoſe themſelues to the manifeſt perill of their liues, to the wrath of God, to the torments of hell, and to eternall damnation: this is their boldneſſe, and this is the Deuils hardineſſe, who is their Captayne and leader, but neither for his honour, nor theirs. And this ſerueth alſo for the reprehenſion and terrour of other ſortes of reuengers, and ſuch as doe it by rayling, reuiling, clamours, falſe accuſations, threatnings, curſings, or any kinde of malicious ſpeeches: and of them in like manner whoſe harts are imbittered, and wiſh much miſchiefe, though they be ſilent through feare, and ſay but a little: for God doth hate ſuch as hauehave bloudy mouthes, and bloudy harts, aſwel as thoſe which hauehave bloudy handes.

Verſ. 23. Diuers waights are abhomination to the Lord, and deceitfull balances are not good.

DIuers Waights are abomination to the Lord,] The Lord doeth hate the ſinne which is committed by making of greater and ſmaller Waights and Meaſures, whereby men are defrauded of their right, and as he deteſteth the ſinne, ſo will he plague the ſinner, and make him taſte of his diſpleaſure, And deceitfull Balances are not good. Balances by which men vſe to deceiue, as being too little, or too great, or any way fraudulent, Are not good, neither be they allowed as lawfull and warrantable, but condemned as vniuſt and ſinfull, neither bring they any profit to thoſe that vſe them, though for a time they ſeeme gainefull vntounto them, but turne to their hurt and detriment, as at laſt they ſhall find in their Eſtates, or Conſciences. See Chapter 11. verſe 1.

Verſ. 24. The ſteppes of man are of the Lord: And what doth a man vnderſtand of his way?

THe ſteppes of man are of the Lord,] The Lord by his prouidence hath the appointment of the cogitations, purpoſes, actions, and ſpeeches of all men, together with the ſucceſſes, and euents of all that they deale in, their goings out, their commings p. 153in, their mouings, and ſturrings are not by their owne ſtrength, but by the power and wil of the Almighty: a child that cannot goe alone, but is borne in armes, hath not ſo much aſſiſtance from the Nurce or keeper, to vphold him, or to teach him how to goe, or ſet his foote forwards, as the wiſeſt, or ſtrongeſt receiueth from God. And after a ſpeciall manner by his grace and ſpirit, he directeth and guideth the harts and wayes of his people for his owne ſeruices, and their ſaluation. And what doth a man vnderſtand of his way? Who hath wiſdome and knowledge of himſelfe rightly to order his affaires, and to diſcerne the effects and iſſues of that which he taketh in hand, and to fore-ſee the thinges which ſhall befall him?

¶ God hath a prouident hand in the diſpoſing of all mens waies. Doct.

Albeit many refuſe to obey his commandement, yet they cannot choſe but doe that which he willeth, being conſtrained therto by the force of his power, though not perſwaded by the authority of his word. Ieremy was well aſſured of this, and therefore both ſpeaketh it confidently to the Lord himſelfe, who knoweth and teacheth the certainty thereof, and writeth the ſame for the vſe of his people, that they might receiue inſtruction and conſolation thereby. O Lord, ſaith he, I know that the Ier. 10. verſ. 23.Jer 10:23way of man is not in himſelfe, neither is it in man to walke or to direct his ſteppes.

Is not this euident in the reſtraint of the cruell, whoſe purpoſes and power ſeeme to conſpire together againſt the innocent, the one in the ſight of ſenſe, being matchable with the other, and yet they can effect nothing that may annoy or hurt them. Eſau in his owne quarrell minded to hauehave done much againſt Iacob, and Balaam for hire to hauehave ſpoken much againſt Iſrael, and yet nothing was done or ſaid by either of them, but that which was for the comfort of the parties againſt whom they practiſed. And whence but from this commeth it, that malicious men are made benefactours to their enimies, and thoſe whome they hate. As Pharao deteſting the Hebrewes, to traine vp Moſes an Hebrew and by whome the Hebrewes were to hauehave deliuerance: the Aegiptians retayning the Iſraelites to be inriched by their labours, to giuegive away their goodes for the inriching p. 154of the Iſraelites: Haman (enuying that meane office of a porter which Mordecai had, that he ſhould ſo much as ſit at the Kinges gate, yea maligning his life, and grieuing that he had any being among men, ſo long, as till that diſmall day, when he expected that at the furtheſt both he, and all the other Iewes ſhould be ſlaine) to be a directer, and to giuegive aduiſe how Mordecay ſhould be dignifyed, how the Kings fauour to him ſhould be publiſhed in the Citty, and that in moſt ſolemne manner, and with his greateſt honour? See Chap. 16. verſ. 9.

Verſ. 25. It is a ſnare for a man to deuour that which is ſanctified, and after the vowes to call backe.

IT is a ſnare for a man,] This ſacriledge deſcribed in the words following, is paſſing dangerous, tending to the deſtruction of the party committing it, as the foode vnderunder the net, or within the compaſſe of the grinne, doth to the ſlaughter of the Birdes, and the baite vponupon the hooke to the death of the Fiſh, to deuour that which is ſanctified, to peruert thoſe thinges which are by Gods ordainance appointed for his ſeruices, from the right vſe of them, to his owne priuate gaine, and commodity. When this Scripture was written, diuers thinges were vnlawfull for any to eate, but for the Prieſtes and Leuites only, vnleſſe it were in caſe of neceſſity, as the ſhew bread, and ſundry oblations in the Temple, and tithes, and firſt fruits of trees, &c. Now he alludeth thereunto, and comprehendeth vnderunder theſe all other thinges of like vſe, and deſtinated to the ſame maine end, to ſerue for his worſhip. And it is not only ſinnefull and perilous to robbe God of thoſe thinges which himſelfe doth challenge, or his ſeruaunts hauehave dedicated to him, but to detaine, or ſeeke to recouer againe that which our ſelues hauehave voluntarily couenanted with our lips, or harts to giuegive vntounto him, or to any good vſes. And therefore he ſaith, after the vowes to call backe, either to wiſh the vow vnmade, or to with-hold the thing which in hart hath beene vowed, or in ſpeech promiſed to him.

This God forbiddeth in his law, where he ſaith: If thou haſt Deut. 23. v. 21.Deut 23:21vowed a vow vntounto the Lord, deferre not to pay it: for the Lord thy p. 155God will require it of thee, and it will be a ſinne in thee; but if thou abſtaineſt from vowing, it ſhall not be a ſinne.

¶ Sacrilegious perſons cannot long proſper. Doct.

They may thriue apace, and inrich themſelues at firſt, as other ſinners doe by committing of other ſinnes, but as all iniquity wil bring miſery at the laſt, ſo will this in a ſpeciall manner, and that to many with great ſpeede. Achan had the gold and ſiluerIoſh. 7.Josh 7 which ſhould hauehave beene deliuered to the Lordes treaſury, but he could not hold it: he got it, but could not keepe it: but loſt thereby his owne goodes, and ouer-turned his family, and forfaited his life.

Ananias and Saphyra kept backe but a part of that money Act. 5 which of their owne accord, without compulſion or intreaty, they profeſſ…d to beſtow entirely vponupon the Church, and for that, and their lyes wherewith they would hauehave couered it, we all know what a grieuous ſtroke of death came vponupon them.

Firſt, it is an vnworthy thing, and an heynous offence to take Reaſ. 1 away ought, or with-hold any thing from him, to the hinderance of his worſhippe, which giueth vsus our ſelues, and all that wee hauehave; which made vsus, and keepeth vsus, and feedeth vsus: which beſtoweth on vsus life, liuing, earth, heauen, Christ, ſaluation, and whatſoeuer may make vsus happy.

Secondly, this fearefull impiety is purſued with an horrible 2curſe, and all they are ſubiect to the one, that fall into the other, how many, or great ſoeuer they be; Ye are curſed with a curſe, ſaith the Lord by Malachy: for ye hauehave ſpoiled me, euen this whole nation.

Terrour for them that maintaine their owne eſtates, by that Ʋſe. which was allotted for the maintenance of the Miniſtery, and cauſe a number of ſoules to ſtarue, through want of ſpirituall foode, that their owne bellies may be pamperd with corporall food: and the Lord ſhall be defrauded of his ſeruice, rather then they will part with the prey which they hauehave gotten. And in the ſame ranke are they, and ſubiect to the like danger, which doe not openly with a ſtrong hand, but ſecretly with a falſe hand bereaue the ſeruants of God that labour in the worke of his Miniſtery, for the ſaluation of his people, of their wages: p. 156which vſe to pay ſome for all, a little for much, ſcarce the one halfe for the whole, or the worſt for the beſt, or by one meanes or other, beguile them. If it be a crying ſinne (as by S. Iames hisIam. 5. 4.Jas 5:4 teſtimony it is) to defeate mens hirelings of their pay, which hauehave reaped their fields, and holpen to inne their corne, which ſerueth onelyonly for the nouriſhment of the body, how can the ſpoile of Gods harueſt-men be ſilent, and not crie aloude for vengeance, when they that labour about the foode of his peoples ſoules be depriued of their ſtipend? And how much better is the behauiour or eſtate of thoſe which conuert to their owne purſes, or vſes, ſuch money or lands, as hauehave beene bequeathed towards the reliefe of the poore, or for maintenance and repaire of Churches, which are places moſt commodious for the aſſembly of congregations to the worſhip of God? Let all theſe bethinke themſelues that they are in a ſnare, though yet they feele not themſelues intangled: full little know they how ſoone the curſe may worke their ruine.

Inſtruction to ſuch as hauehave offended, to ſtay the plague wherunto 2they are liable, by ſpeedy repentance and amendement. And that is both to acknowledge their faults vntounto the Lord, and ſo farre as they can to make ſatisfaction for the wrongs which they hauehave done. Thus much, with an ouer plus alſo, dooth God require in his law, euen of ſuch as vnknowingly, hauehave ſo offended, ſaying, If any perſon tranſgreſſe and ſinne through ignorance, by taking away things conſecrated to the Lord, he ſhall then bring for Leuit. 5. 15. 16.Lev 5:15Lev 5:16his treſpaſſe offring vntounto the Lord a Ram without blemiſh out of the flock, with two ſheckels of ſiluer, by thy eſtimatiō after the ſheckel of the Sanctuary, for a treſpaſſe offering. So he ſhal reſtore that wherin he hath offended in taking away of the holy things, & ſhal put the fift part more therto, &c. And let Sabbath breakers alſo be admoniſhed to reforme their waies, though we declared not their perrill before: for they deuoure that which is ſanctified: they abuſe conſecrated time (which God hath ſet apart from common vſes for his owne worſhip) to the fulfilling of their luſts, in ſeruing of their carnall pleaſures or profites. Finally it concerneth eueryevery m…n to be wary that he grow not weary of well doing, as to recall, or neglect, or grudgingly to performe his promiſe made for p. 157contribution for merciful, or religious vſes, when his hability ſerueth to fulfill them. His word paſſed to man for ſuch purpoſes is after a ſort in the nature of a vow made to God, who will require the performance of it: and it had beene ſafer for them not to hauehave ſpoken, then not to be as good as their word: and not to hauehave begunne at all, rather then to leaue off with offence. The admonition giuen by Eccleſiaſtes is to be receiued as not altogether impertinent to this point, eſpecially in regard of the reaſon and equity of it. When thou haſt vowed a vow to God, ſaith he, deferre Eccl. 5. 3, 4.Eccl 5:3Eccl 5:4not to pay it: for he delighteth not in fooles: pay therefore that thou hast vowed. It is better that thou ſhouldeſt not vow, then that thou ſhouldeſt vow, and not pay it.

Verſe 26. A wiſe King ſcattereth the wicked, and turneth the Wheele ouer them.

A Prudent Gouernour is in this ſentence compared to a skilfull Husbandman: for as the Husbandman winnoweth or fanneth the corne, to the end the chaffe may be ſeuered from the pure graine: ſo a Wiſe King, or godly Magiſtrate ſcattereth the wicked, breaketh the knot of drunkards, gameſters, theeues, robbers, ſeditious perſons, and other malefactors, and turneth the Wheele ouer them, inflicteth ſharpe puniſhments vponupon them, as they vſed in thoſe countries to beate out the hard corne with a Cart wheele, as may appeare by the teſtimony of the Prophet Iſaiah, who reſembling the Lords moderate and wiſe proceedings to that courſe which the Threſher taketh in dealing with his corne, ſaith: Fitches are not threſhed with an iron inſtrument, Iſa. 28. 27. 28.Isa 28:27Isa 28:28neyther ſhall a Cart wheele be turned about vponupon the cummin, but the Fitches are beaten out with a ſtaffe, and cummin with a rodde. Bread corne when it is threſhed, he doth not alwaies threſh, neyther doth the Wheele of his Cart ſtill make a noyſe, neither will he breake it with the teeth thereof.

¶ It is no cruelty for the Magiſtrate ſharpely to puniſh lewd and Doct. diſordered perſons.

It is the worke of a wiſe King ſo to doe, and commended as a fruite of his wiſedome. Gods word requireth it, and the beſt p. 158Princes hauehave laudably practiſed it: yea they knew it to be ſo neceſſary a duety, that ſome of them before they came to their Crowne, hauehave after a ſort vowed to performe it, as Dauid for example, when he ſaid, Betimes will I destory all the wicked of the Pſal. 101. 8.Ps 101:8land, that I may cut off all the workers of iniquity from the Citie of the Lord. But who was ſo handled by him? VponUpon whom did he execute ſuch a puniſhment? Firſt, vponupon the Meſſenger that brought him newes of Sauls death (which might hauehave ſeemed very acceptable to him) for that he confeſſed himſelfe to hauehave a2. Sam. 1. 16.2 Sam 1:16 hand in the killing of him: and afterwards vponupon Baanah and Rechab, who brought him newes of the death of Iſhboſheth, 2. Sam. 4.2 Sam 4whom they had murthered: now eueryevery one of theſe thought to gratifie him, and expected a reward from him, for certifying him that his enemies were ſlaine, and the Kingdome was come into his hands, and therefore he that would not ſpare them, in all likelihood would be as ſeuere againſt others that were as bad as they.

Firſt, the Lord the righteous Iudge of all the world, by his Reaſ. 1 moſt righteous law commaundeth that ſinnefull men ſhould be ſharply puniſhed, and appointeth death for murders, adulteries, rapes, execrable blaſphemies, contempt of Gouernours, and many other tranſgreſſions. Now if it be cruelty for his Miniſters of iuſtice to execute it, how ſhall he not be cruell that doth inioyne them to doe it? And is it poſſible for the fountaine of mercy and iuſtice, who is alſo iuſtice and mercy it ſelfe to be come mercileſſe, vniuſt and cruell?

Secondly, due and well ſeaſoned ſeuerity towardes groſſes and 2open offendours, is vſefull and profitable in ſundry reſpects: it may be a medicine for the curing of the harts of the parties delinquent, to helpe them to humiliation and repentance: it may be a terrour to others which know their offences, and behold of heare of their puniſhment, to preſerue, or reclaime them from the like diſſolute behauiour: and it will be a meanes to cleare the Magiſtrate by whome they are corrected, and the Country or place wherein they are ſmitten, from the guiltineſſe of their enormous facts. And for this cauſe contemptuous and refractary perſons, ſuch as deſpiſe the authority of thoſe whome God hath p. 159inueſted with his authority, are by the ſentence of the Lord himſelfe condemned to death. That man that will doe preſumptuouſly, Deut. 17. 12. 13.Deut 17:12Deut 17:13not hearkening to the Prieſt (that ſtandeth before the Lord thy God to minister there) or vntounto tho Iudge: that man ſhall dye, and thou ſhalt take away euill from Iſraell. So all the people ſhall heare, and feare, and doe no more preſumptuouſly.

Reproofe of them which either hinder the proceeding of iuſtice Vſe. 1 and iudgement againſt malefactours, though deſperately notorious, or elſe exclaime when it is duly executed. They will labour with the Magiſtrate to keepe his ſword of authority ſheathed, eſpecially that graceleſſe wretches be not cut off by it, or elſe they will draw out their ſwordes of malice, their falſe and clamorous tongues, and ſtrike at him therewith. As whom will they ſpare, which feare not to charge the Kinges Maieſty with tyrannie againſt thoſe, who traiterouſly hauehave ſought his deſtruction with the vtter ſubuerſion of his eſtate, family, and Kingdome, notwithſtanding his lenity, and mildneſſe towardes them? And what be the arguments which are commonly vſed for the impunity of ſuch as hauehave made themſelues men of death, and forfaited their liues into the handes of the ruler? It is pitty he ſhould ſuffer, he is a proper man, a perſonable man: he hath a good wit, or is of good parentage: one may ſooner caſt away a man then make a man: it is extreame dealing to vrge the rigour of the law, and to depriue a man of his life. But is it not pitty that proper men ſhould ſpoile profitable men? that ſuch as are witty, or of good parentage ſhould be ſpared to robbe or kill thoſe that are honeſt, and hauehave good graces? The taking away of bloudy men by iuſtice, is not the caſting away of a man, but the preſeruation of man-kinde: neither is it from the rigour of Gods law, or mans, but from the equity and true meaning of both.

Secondly, and therefore alſo it ſerueth for the incouragement2▪ of Princes and good Iudges, and other righteous Magiſtrates to harten themſelues, and not to be troubled at libels, or murmurings, or any ſeditious inuectiues that are made againſt them, by word, or writing for this cauſe: for he that doth commend them, will likewiſe defend them; and he that ſaith, they be wiſe p. 160will make them appeare to bee ſo, by the good effect of their wiſe dealing. He will vndertake the prorection of their perſons, of their eſtates, and of their honours, whatſoeuer is plotted, attempted, or divulged againſt them, if they will be faithfull in his ſeruice (whereof this is not the leaſt part) to fanne the chaffe from his Corne, and weede the nattles out of his Garden, and free his flocke from hurtfull Wolues and Foxes.

Verſe. 27. The light of the Lord is the breath of man, and ſearcheth all the bovvels of the belly.

THe light of the Lord,] that grace which out of his louelove, he worketh by his word, & infuſeth by his ſpirit, is the breath of man, the very life and felicity of a Godly man, and ſearcheth all the bowells of the belly; findeth out moſt deepe and ſecret things: it cauſeth him to know the hidden counſells of God, and the ſtate of his owne ſoule; for as the word is a diſcerner of the thoughts, and intents of the heart, ſo it informeth the man inHeb. 4. 24.Heb 4:24 whom it dwelleth with the Nature and qualitie of the ſame, that he may iudge himſelfe with righteous iudgement, diſcouering his corruptions to be corruptions, and his graces to be graces, that he ſhall neither approoue of the one ſort as if they were vertues, nor condemne the other for illuſions: or at leaſt (though ſometimes Gods children in temptations do faile on both ſides) yet they be eaſily reduced from their errour by the miniſtery of the word, or by wholeſome conference with Godly Chriſtians: whereas the hearts of the wicked wanting this light, are like darke Chambers locked vp from themſelues, that they could never looke into them (for the word which wee tranſlate bowells, doeth ſignifie Chambers) and they doe with no more ſound vnderſtanding apprehend, either the miſteries of ſaluation, or the conſtitution of their owne ſouls, then with their bodily eye they can ſee what is in their intrailes and belly.

¶ That onelyonly is to be eſteemed a life which is ſanctified with Doct. 1 grace. A man may eate, and drinke, and walke, and ſleepe, and ſpeake, and hauehave the vſe of all his ſenſes, and yet be all this while a dead corpes, through the want of Gods holy ſpirit, Saint Paule p. 161giueth that teſtimony of voluptuous perſons, who make ſhewe to be aliue, and aliue like, and of all others ſeeme moſt to inioy the benefite of life: and that which by occaſion is ſpoken of one ſexe, is true of both when he ſaith, She that liueth in pleaſure is 1. Tim. 5. 6.1 Tim 5:6dead while ſhe liueth, And what on the contrary ſide hath hee to ſay for that light of God, that quickning grace which is in the regenerate? Thus I liue, yet not I now but Chriſt liueth in me, and in Gal. 2. 20.Gal 2:20that I now liue in the fleſh, I liue by faith in the Son of God, who hath loued me, and giuen himſelfe for me.

Firſt, ſinne where it hath dominion, doth ſlay the ſoule, and Reaſ. 1 bringeth it not onelyonly into the ſubiection, but alſo the poſſeſſion of death, though the torment of it be referred for the world to come, for whoſoeuer ſhall be condemned before the iudgement ſeate of Chriſt, was condemnable and receiued ſentence of condemnation by the word of God, before his departure hence, and here is the execution of the firſt death, and there of the ſecond: The curſe taketh hold and killeth, ſo ſoone as the tranſgreſſion is committed, as was the caſe of our firſt parents, whom God threatned that they ſhould die in the day that they eate of the Gen. 2. 17▪Gen 2:17forbidden fruit: and ſo they did: for although the ſoule was not then taken away, nor depriued of the naturall faculties, yet was it ſo deformed, and the naturall powers of it ſo corrupted, as that they were both dead perſons, til the Lord by the promiſe of Chriſt, the ſeede of the woman, reſtored them.

Secondly, where God ſheweth his louelove, and beſtoweth his ſpirit, there he quickneth their ſoules, and giueth them a part in the firſt reſurrection: hee illuminateth their mindes, hee gouerneth their wills, he ſanctifieth their affections, he directeth their deedes, he guideth their wordes, he frameth all the good motions of the inward man, and the Chriſtian conuerſation of the outward man: ſo that for their preſent helpe and comfort, and their future hope and happineſſe, he is all in all vntounto them.

Inſtruction aboue, all thinges to ſeeke it, becauſe it is better Vſe. then all things, and without which our breath▪ and very ſoules were not onelyonly nothing worth, but accurſed, and miſerable, and a thouſand times worſe then nothing.

p. 162Conſolation to eueryevery one that hath obtained it, whatſoeuer his eſtate, and condition bee otherwiſe: for hee may truely ſay with that Prophet, Thy louing kindneſſe is better then life, that my lips may praiſe thee, When the natural life is afflicted, this is cheerfull,Pſal. 63. 3.Ps 63:3 and will reuiue it with comfort: when the naturall breath is indangered, this is ſafe, and will alſo be a defence for that: when the naturall breath is departed, this ſtill remaineth, and in time will attaine the reſtitution of that againe.

¶ Where God worketh grace, he alſo giueth knowledge and Doct. 2 vnderſtanding.

His ſpirit is not pleaſed to dwell in a darke habitation, ſuch a roome is fit for Satan, the deuill is the Prince of darkeneſſe: but the Lord doth euer kindle a light in the ſoules of thoſe whom he doth inhabite, that they ſhall ſee his preſence, and know his wil, and be made acquainted with his heauenly counſells. The certainty hereof is grounded vponupon his owne owne teſtimony in the Pſalme, where he ſaith, The ſecret of the Lord is reueiled to them Pſal. 25. 14.Ps 25:14that feare him: and it is his couenant to giuegive them vnderſtanding. and vponupon his promiſe in the Prophet: I will put my law in their inward parts, and write it in their hearts: and they ſhall all know me Ier. 31. 33. 34.Jer 31:33Jer 31:34from the leſt of them to the greateſt of them, ſaith the Lord, and vponupon the large accompliſhment thereof in the new teſtament, as as Saint Paule Witneſſeth: The things which eye hath not ſeene, neither eare hath heard, neither came into mans heart, are, which 1. Cor. 2. 9. 10.1 Cor 2:91 Cor 2:10God hath prepared for them that louelove him. But God hath reueiled them to vsus by his ſpirit: for the ſpirit ſearcheth all things, yea, the deepe things of God.

Firſt, thereby he declareth his louelove and goodneſſe, which hee Reaſ. 1 would hauehave eueryevery one of his to be aſſured of, that they may hauehave their reioycing in him, and be the more thankefull to him: which cauſed the Apoſtle to pray ſo ardently for the Epheſians, that they may be able to comprehend with all Saints what is the bredth, and length, and depth, and height: and to know the louelove of Chriſt, Ephe. 3. 18. 19.Eph 3:18Eph 3:19which paſſeth knowledge, that they might be filled with all fulneſſe of God.

Secondly, without this no man can performe any good duty to p. 1632God in due manner, ſo well as our ſeruants can doe our moſt difficult workes, in the darkeſt nights, without any light: and therefore if we at our charges allowe Candle to them that belong to vsus, for meere trifles in compariſon of his waighty ſervices, will not he make his Sunne to ſhine vponupon thoſe that labour for his glory, ſithence it is ſo eaſie for him to cauſe it, without expenſes?

Thirdly, the way wherein hee hath appointed his people to 3walke towards eternal bleſſedneſſe, is ſo intricate and hard to be found and kept, that no man can poſſibly attaine to it, or proceed in it, vnleſſe his word be their lanthorne, and his ſpirit their leader? See Chap. 9. verſe. 10.

Verſe. 28 Mercy and truth preſerue the King: for his throne ſhall be eſtabliſhed with mercy.

MErcy] pitty and compaſſion towards ſuch as are oppreſſed, and mildeneſſe and lenity towards penitent offenders, and benignity and kindnes, ſo far as opportunity ſerueth to ſhew the ſame, towards all loyall ſubiects: and truth, adminiſtration of Iuſtice, whereby eueryevery one hath his due: good men, incouragement: euill men, correction: and all men the inioyment of thoſe things which are their own, and by right appertaine vntounto them: preſerue the King, procure the ſafety of perſon, ſtate, and honour, both of Kings, and all other great perſonages in authority: for his throne, his kingly dignity and power, whereof the throne is a ſigne and repreſentation, ſhall bee eſtabliſhed, made the more ſure; and continued the longer to himſelfe or his poſterity, by mercy, aſſociated with trueth and righteouſneſſe: for as here he expreſſeth that, and intendeth the other, ſo elſewhere hee expreſſeth the other, and that is intended, as Chap. 16. v. 12. It is an abomination for Kings to committe wickedneſſe: for the throne is eſtabliſhed by iustice.

¶ The beſt way for Princes to confirme and ſtrengthen themſelues, Doct. is to be good to their ſubiects.

This did Dauid forethinke of, when he knew that he ſhould p. 164be King, before he poſſeſſed the ſcepter of the Kingdome: and therefore doth couenant with God, and conclude with his owne heart, that when he ſhould ſit vponupon the throne, he would gouerne his people in ſuch vprightneſſe, as he, and his might ſitte a long time vponupon it: and this profeſſion he maketh heereof: I Pſal. 101. 1Ps 101:1will ſing mercy and iudgement: vntounto thee O Lord will I ſing. And there is another ſentence of this booke, that conſenteth with this in ſenſe directly, and with no great difference of wordes, which manifeſtly confirmeth the point in hand: A King that Prou. 29. 14.Prov 29:14iudgeth the poore in truth, his throne ſhall be eſtabliſhed for euer.

Firſt, God exalteth, and depreſſeth, he ſetteth vp, and plucketh Reaſ. 1 downe, he maketh men to ſtand faſt, or to fall from their places, according to his owne will: and are not righteous rulers then ſure of beſt protection, who do him beſt ſeruice, and moſt pleaſe him in their gouernment?

Secondly, no might, or munition, no Warlike skill, or armes, 2or whatſoeuer elſe may ſeeme defenſiue, are of ſuch force for the ſafegard of any potentate, as are the hearty and feruent prayers of the faithfull: and what vpright and mercifull gouernour is not eueryevery where continually inuironed with them?

Thirdly, the Lord out of his goodnes, in louelove to his people, wil 3vphold and defend a worthy ruler, as he that is prouident for his flocke, will keepe and maintaine a skilfull and faithfull ſheepeheard. See other proofes, reaſons and the vſes, in the ſixteenth Chapter. v. 12.

Verſe. 29. The glory of young men is their ſtrength, and the honour of the aged is the grayhead.

THe glory of the young is their ſtrength,] It is an ornament vntounto them, and praiſe for them to be ſtrong, valiant, and full of agility and courage, if they vſe theſe gifes wel, and exerciſe them profitably in their callings, and for the good of the common wealth wherein they line: for otherwiſe, if they bee boiſterous, violent, and giuen to fighting and quarrelling, eſpecially, if they imbolden themſelues therewith, to robberies, or ſuch like villanies, p. 165they are no more commendable in them, then is the ſtrength of great Beares, or other wilde beaſts which are noyſome and hurtfull: Goliah, and Og, and the Anakims, and other Gyants were tall men, yea huge and ſtrong, and yet are neither praiſe worthy, nor praiſed: and the honour of the aged is the grayhead, the white haires which publiſh their aunciency, and the multitude of yeares which they hauehave liued, doe bring credite and reuerence vntounto them, ſo that they be garniſhed with grauity, wiſdome, and other vertues, as it is ſayed, Old age is a crowne of Glory, when it is found in the way of righteouſneſſe. Chap. 16. v. 31.

¶ God doth adorne men with ſeuerall giftes according to Doct. the diuerſity of their conditions.

Some are decked with iudgement, and wiſedome, ſome are armed with fortitude and power, ſome excell in one grace, and ſome in another. I hauehave written vntounto you fathers, ſaith S. Iohn, becauſe ye hauehave knowne him that is from the beginning. 1. Iohn. 2. 14.1 John 2:14I hauehave written vntounto you young men, becauſe ye are ſtrong, and the word of God abideth in you, and ye hauehave ouercome that wicked one. And as ſeuerall ages hauehave their ſeuerall ornaments for them▪ that are Godly, ſo hauehave ſeuerall ſtates: or at leaſt the Lord doth qualifie his people with vertues and graces, ſuch as are fit for their preſent eſtates: and therefore Saint Iames incourageth the brother of lowe degree to reioyce in that he is exalted: againe him that is rich, in that Jam. 19. 10▪he is made lowe. That poore Chriſtians ſhold comfort themſelues, in their ſpirituall promotion, and the wealthy in their gratious humiliation.

Firſt, thereby the Lord dooth ſet forth the riches of his Reaſ. 1 goodneſſe and power, who hath ſuch choiſe of robes in his Wardroppe to cloath his children, and of iewels to adorne them, that he can decke ſo many, yea all and eueryevery one of them, if neede were, with different ſorts.

Secondly, it is expedient for the common good both of 2Church and Common-wealth, for the promoting of Chriſtianity, and the preſeruation of humane ſociety, that there p. 166ſhould be variety of gifts among men, and ſome to excell in one kinde, and ſome in another. It was commodious for Iſrael that Dauid was puiſſant, warlike, and victorious againſt his enemies: that God had girded him with ſtrength Pſal. 18.Ps 18to battell, and taught his hands to fight: ſo that he could breake a Bow of Braſſe with his armes: And it was a great benefite to them that Salomon was wiſe, wealthy, and peaceable, and freed the land from warres and troubles. S. Paul beſtowed well neare a whole Chapter in this Argument, to the Corinthians, in declaring, and proouing, and amplifying of the matter. To one (ſaith he) is giuen the word of Wiſedome, to another the wordes of Knowledge, to another the gifts of Healing, to another diuerſities of tongues: ſome are Apostles, ſome are Prophets, ſome Teachers, ſome workers of miracles, ſome helpers, ſome Gouernours, &c.

Inſtruction that no man be proude and high-minded, for Vſe. ought that he hath in himſelfe, more then his brethren, neyther yet repine, or be diſcouraged at the gifts of his brethren beyond his owne: for no man excelleth as chiefe and principall in eueryevery faculty, but he that taketh place before all in ſome things, muſt be content to giuegive place, and come behinde many in other things. The eye is honoured with that neceſſary and noble ſenſe of ſeeing, and ſo is the eare with that worthy and needfull ſenſe of hearing, and the noſe is preferred before them both, in that profitable and vſefull ſenſe of ſmelling. And likewiſe is each member apparelled and decked with ſuch veſtures and ornaments as are moſt ſeemely for it, and proper vntounto it: the hand requireth not ſhooes, as the foote doth, nor the foot needeth gloues as the hand doth: a garter is vncomely about the necke, and ſo is a chaine about the legge. If the members then of the naturall body of man be ſatisfied with thoſe induments, which nature hath allotted vntounto them▪ and doe willingly yeelde to their fellow members, that which belongeth vntounto them, and in louelove one to another, and for their own ſake, helpe to inueſt them with the ſame, why ſhould the members of the p. 167myſticall body of Christ be diſcontented with thoſe indowments, where with grace hath qualified them, or diſdain that their fellow brethren ſhould in any reſpect be made equall or ſuperiour to them, when it is for the publique good of many? Let yong men therfore, how freſh in wit or ſtrength ſoeuer they be, yet honour, and not deſpiſe the ancient, who by long experience and obſeruation are of deeper iudgment and better able to giuegive counſell, though they be weaker in body, and hauehave defects in their ſenſes: and let the aged giuegive countenance and good encouragement to them of younger yeares, if they be honeſt and vertuous, and not ſcorne them as greene heads, and vnskilfull, if they be ingenuous and teachable: for albeit they hauehave leſſe vnderſtanding to ſpeake and giuegive direction, yet they may hauehave greater power to practiſe, and put matters in execution: as the one ſort will ſerue for the eyes and tongues of the Common-wealth, to finde out, and declare what is meete to be done, ſo will the other for feete and handes to goe to the places whither they ſhall be ſent, and to performe the ſeruices whereunto they ſhall be called.

Verſe 30. The blewneſſe of the wound ſerueth to purge the euill, and the ſtripes within the bowels of the bellie.

THe blewneſſe of the wound,] ſharpe corrections and ſeuere puniſhments which are argued by the effects, or fignes thereof, ſerueth to purge the euill, is the ordinance of God, together with rebukes and inſtructions, to draw diuers perſons that will not otherwiſe be reclaimed out of their ſinnes, and the ſtripes within the bowels of the belly, ſuch ſtrokes as pierce inwardly, & make the heart to ake: not that in chaſtiſing it is lawfull to ſtrike ſo hard, or ſo much, or to vſe ſuch rods, or ſcourges as will pierce into the intrailes: for that were to indanger life, and to put to death, but hee ſheweth the manner how the euill is cured, where the correction taketh good effect, that it entreth into the inward parts, affecteth p. 168the ſoule with ſorrow and feare, and not onelyonly the body with paine and ſmarte: that the minde is no leſſe touched with it then the fleſh. In this ſenſe was the ſame word vſed in the ſeuen and twentieth verſe, The light of the Lord ſearcheth into the bowels, or chambers of the belly.

Seuere corrections are ſometimes to be vſed, as good Doct. medicines againſt great ſinnes.

Theſe are to be inflicted by all ſorts of Gouernours, Eccleſiaſticall, Ciuill, and Domeſticall, but in ſuch different manner, as the diuerſity of their places, and callings doth require. Saint Iude doth direct the Church, as to hauehave compaſsion on ſome, and winne them with lenity and mildeneſſe,Iude 23.Jude 1:23 ſo to ſaue others with feare, and with her ſharpe cenſures to plucke them out of the fire. And in the law, the Magiſtrate was preſcribed, that if the offender were worthy to bee beaten, hee ſhould cauſe him to lie down, & to be beaten before his face, according Deut. 25. 2. 3.Deut 25:2Deut 25:3to his treſpaſſe, vntounto a certaine number. Fortie ſtripes he might cauſe him to hauehave, but not paſt. And as touching parents and ſuch as rule in families, we ſhall not neede to produce any teſtimonies, hauing in the former chapters in ſundry places met with texts for that purpoſe.

Firſt, the Lord hath in his ordinance appointed the ſame for a helpe and remedy againſt ſtrong corruptions, & they Reaſ. 1 are as potions, launcing, letting of blood, and cauterizing from him, and therefore they to whom it apperteyneth, are inioyned to exerciſe them as his hands for thoſe purpoſes.

Secondly, he giueth a bleſſing thereto in due time, for the ſauing of the ſoules, and amendment of the wayes of his Elect 2people, ſo cenſured, or puniſhed: as was to be ſeene in the iuceſtuous perſon, vponupon whom S. Paul required to be1. Cor. 5. 5.1 Cor 5:5 layd that fearefull penalty of excommunication, that he ſhould be deliuered ouer to Sathan, and excluded out of the Church, vntill he repented. It appeareth that he was wakened thereby, that he was terrified with feare, that he was pearced with ſorrow: for the Apoſtle afterwards informeth the Corinthians, that it was ſufficient for him that he was rebuked p. 169of many: So that contrariwiſe they ought rather to forgiue him, and comfort him, leaſt the ſame ſhould be ſwallowed vp with ouer-much heauineſſe. And for corporall puniſhment, why may not the Maſter expect the ſame bleſſing vponupon it for his ſeruant, and the Magiſtrate for his ſubiect, which the Father hath a promiſe of, for his Sonne, it being annexed to a Precept in this manner: With-hold not correction from the Prouer. 23. v. 13.Prov 23:13child: if thou ſmite him with the rodde he ſhall not dye. Thou ſhalt ſmite him with the rodde, and ſhalt deliuer his ſoule from hell?

Thirdly, howſoeuer the worke of correction be vnpleaſant 3for the preſent, both for him that is driuen to giuegive it, and to him that is compelled to beare it, the one doing that which he thinketh to be tedious, and the other ſuffering that which he feeleth to be painefull, yet in the end they ſhal both find comfort, if they yeeld obedience to the Lord therin: for as the agent and ſuperiour hath done the duty of louelove, and ſhewed himſelfe faithfull, ſo ſhall the patient and inferiour inioy and acknowledge the benefit of ſuch a kindneſſe, and ſhew himſelfe thankefull. Such an happy ſucceſſe on both ſides doth the Prophet Zachary ſpeake of, for the reforming of falſe Prophets, and inſufficient Miniſters, ſaying. When any ſhall yet prophecy, his Father and Mother that begate Zach. 13. v. 3. 4.Zech 13:3Zech 13:4him, ſhall ſay vntounto him, thou ſhalt not liue: for thou prophecyeſt lyes in the Lord: and his Father and his Mother that begate him, ſhall thruſt him through when he prophecyeth. And in that day ſhal the Prophets be aſhamed eueryevery one of his viſion, when he hath prophecyed, neither ſhall they weare a rough garment to deceiue. But he ſhall ſay, I am no Prophet: I am an husband-man: for man taught me to be an husband-man from my youth vp. And one ſhall ſay vntounto him, what are theſe woundes in thine handes? Then ſhall he anſwere, thus was I wounded in the houſe of my friendes.

Inſtruction to them to whome is committed the office of Vſe. Gouernment, that they exerciſe diſcipline as wiſe Phiſitions miniſter phyſicke, when it is needfull: that which is wholſome, p. 170ſome, ſo much as is requiſite, and in ſuch manner as may beſt helpe the working of it. Neuer to correct but when there is iuſt cauſe, nor any other perſons, but ſuch as are in fault: for it is as great an iniury to inflict puniſhment vponupon the innocent, and ſuch as are guiltleſſe, as it is an abſurdity to apply a corroſiue, or launcing knife to the ſound and whole parts of the body. Surely it is not good to condemne the iust, nor that Prouer. 17. v. 26.Prov 17:26Princes ſhould ſmite ſuch for equity. And as care is to be had that the iuſt be not puniſhed, becauſe that were to make a wound, and not to heale one, ſo is it not meete that the wicked ſhould be ſpared, leaſt they periſh by their malady of ſinne through want of ſo neceſſary a medicine: but let a right end be alwaies propoſed, and moderation and iuſtice vſed, rather to heale his ſinnefull hart that doth offend, then to eaſe his wrathfull ſtomacke that is offended. And let them alſo be admoniſhed, whoſe vlcers of vicious behauiour are to be tented with the rodde of correction, that they take not the outward application of ſtripes, or other puniſhments to be ſufficient for their curing. The humours that doe feede their ſores, doe iſſue from their ſoules, whatſoeuer their faults be, and therefore they muſt hauehave Godly ſorrow, and humiliation applyed inwardly vntounto them, or elſe all the ſtrokes that light vponupon their bodies, will doe more hurt to conuince them of obſtinacy, then worke any good for their amendment. And ſo after man hath done with chaſtiſements, they prouoke God to beginne with plagues, and curſes: and then their bodily paine which they made not better vſe of, will be a foregoer of their ſpirituall torment, from vvhichwhich they ſhall neuer bee deliuered. Happy therefore is he that ſtriketh his hart with Godly internall griefe or feare, when God or Man doth ſmite his fleſh, with externall afflictions or ſcourges: for that ſhort and momentary ſmart and mourning is made a meanes of his reuocation, and ſo by conſequent of his perpetuall comfort and bleſſedneſſe.

FINIS.

End of the text · John Dod, Exposition of Proverbs 18-20 (1610)