CHAPTER XIII.

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

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

It is the vsuall course and custome of the Scripture to intimate necessary duties by praysing their wisedome which carefully per­forme them, and censuring their folly which negligently omitte them. As the wise builder layeth his foundation on the rocke, and Mat. 7. 26 the foolish on the sand. The wise virgins tooke oyle in their ves­sells with their lampes, and the foolish tooke no oyle with them. Mat. 25. 4. [Page 2] And so for our present purpose in an other place of this booke, A foole despiseth his fathers instruction, but he that regardeth a re­buke is prudent. And why is the one called foolish? because he Prou. 15. 5. playeth the parte of a foole, and must therefore beare the burden of his folly. And why is the other called prudent? because he wal­keth in the way of wisedome, and shall accordingly inioye the welfare of the wise.

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

Secondly, the lessons of godly parents be very forcible, when 2 they be duely imbraced of obedient children. Their instructions and praiers ioyne together: their tongues and hearts go together: and their exhortations and Gods blessing worke togeather for good effect and profite. And by this meanes are many prepared to liue as holy Christians, vnder the minister in the Church: and as faithfull subiects. vnder the magistrate in the common weale: and as fruitfull persons for themselues and others, in their seuerall callings.

Thirdly, the perill of contemptuous children is so great, and 3 their punishment shall be so grieuous, as that happy is euery one that auoydeth that their sinne. The eie that mocketh his father, or Prou. 30. 17. despiseth the instruction of his mother, let the Rauens of the vallie [Page 3] picke it out, and the young Eagles eate it. Such a one is like to suffer a violent, and shamefull death, and to want an honourable, and honest buriall, either hanging on a gibbet, or lying in a ditch, and so exposed to crowes, and Kites, and other rauenous soules, that feede on carrions. Now though it be true, that many of them es­cape this ignominious end here, yet neither is this a wish without successe, nor a threatning without execution. Though their bodies come not at the gibbet, yet if their soules go to hell, what are they the better for being buried, as the rich man was? Luke 16. Though their flesh, and eies be not deuoured of Rauens and Eagles, yet if their soules and bodies be an euerlasting pray to eternall death, how much is their misery abated?

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

Reproofe of sinfull Sonnes, contemptuous, and refractary chil­dren, 2 which distast nothing so much as their fathers instructions. They gape for his goods, and long for his liuings, & greedily co­uet after their patrimony: but they reiect his goodnes, and loath his graces, and will haue no portion of his wisedome. If their fa­ther [Page 4] haue any faults, or frailty, which they should beware of, or giue them allowance in ought that is vnlawfull, his facts are au­thenticall presidents for them to follow, his words are all oracles, for their warrant: but if he propose vnto them many holy exam­ples of true piety, if he faithfully informe them in the way of god­linesse and vertue, his course of life is too austere for them to imi­tate, and his precepts so strict, that they are not bound to the pra­ctise of them But is it in the choise of children to inlarge, or ex­tenuate the power of patents at their pleasure? Will they autho­rize them to be commanders for the seruice of sinne, & disclaim their iurisdiction when they deale for the Lord? Let them know (for in time they are like to feele it) that this contempt is the forerunner of some iudgement. Though the father happily can not punish them, yet God is able; though the father would pardon them, yet the Lord will plague them. Eli was more willing to haue his admonitions neglected, then his sonnes to be destroied, but God would not suffer them so to escape, and therefore it is sayd, That they obeied not the voice of their Father, because the 1 Sam. 2: 25. Lord would slaie them.

Instruction to parents to teach their children, seeing the Lord 3 so commandeth children that learne of the parents, the duety of one sort is collected out of the praise of the other. And as it is here gathered by necessary consequence, so is it in other places expreslie declared. As to the Ephesians; Children (saith he) obey Ephes. 6. 1. 4. your parents in the Lord. And ye fathers bring them vp in instructi­on, and information of the Lord. This will be a meanes to frame them to obedience: this will be a meanes to make them wise, whereas the neglect thereof worketh in them stubbornnesse and folly. Of which of all his sonnes had Dauid so much comfort, as of Salomon. And which of all Dauids Sons was so well taught as Salomon? VVhich of all Dauids sonnes were so proude and re­bellious, as Absolom and Adonijah? And which of them all were so much without good education and gouernment as they? It is noted by the Holy Ghost concerning one of them, that his father would not displease him from his childhood, to say, why hast thou done so? It vsually commeth to passe, and it is to be seene in most places, that a dumbe parent maketh a deafe child, and a fond [Page 5] father a foolish Sonne.

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

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

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

Secondly, scornfulnes groweth from an habite of many great sinnes. which men haue formerly committed and liued in, 2 like an vlcer gathered of diuers corrupt humours.

No Man is borne a scorner, nor becommeth such a one at the first, but is made so by degrees, as appeareth in the first Psalme▪ After he hath walked a while, in the Counsell of the wicked, he commeth to stand in the way of sinners, and then at the last hee takes vppe his rest, and sittes himselfe downe in the Seate of the scornefull. So that by their owne sinnefull custome, and GODS righteous curse, their heartes are hardened to worke Jniquitie with ouer greedynesse, [Page 6] and then will they maligne all those that dislike their course, with bitternesse. And adde yet further, that there is in their con­sciences a hidden discouragement, and priuy despaire, both of pardon of their sinfulnesse, and possibility to leaue it, and that doth exasperate them against such as shall be dealing with it. Who is willing to haue his filthy wound vnwrapped and layed open to his disgrace, and raked into, and tented to his torment, when he taketh it to be altogether vncurable?

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

Reproofe of them that shew themselues scorners by professing that they scorne all manner of censures and admonitions It is the 2 stoutnesse of their heroicall stomacks, and the vigour of their ripe wit, that they will not be controlled at any mans hand. But is it from their valure and courage that they will not beare a reprofe, or from then impotency, or bondage that they cannot? is it the vertue of their wisedome that maketh them repell such wholsom instructions, or the venome of their blindnesse, as not knowing how to make vse of them? As valiant as they be, they are com­manded and dealt with, like seruile slaues by Satan; and as wise as they be, they are condemned & plagued, as most miserable fooles by the Lord. How frequent are places to this purpose in the scrip­tures? Be no mockers, least your bonds increase, Instruction is euill to Isa 28: 22: [Page 7] him that forsaketh the waie, and he that hateth correction shall Prou. 15. 10 die.

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

Consolation to them that disdaine not to heare of their sinnes, 2 though they were not carefull ynough to auoyde them. Their case is not so desperate, so long as they are not obstinate: and no mans hurt is incurable, if he be not incorrigible.

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

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

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

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

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

Secondly, all our actions are sutable to our speeches, and a good 2 tongue is the meanes whereby they are well managed. And ther­fore S. Iames calleth it the rudder of the man, by which his life is directed, and he that wanteth it, is in as great perill, and is like to perish, as a shippe in the roughest seas, without either stearne or Pilote.

Jnstruction to set a guard of attendance and watchfulnes before Vse. 1 our lips in euery place, and at all times, that pernitious words issue not out to other mens dammage, and destruction. It is as safe to let poyson come into our mouthes, as pestilent speeches to goe [Page 9] out thence: for that would worke on our selues alone, but these will hurt our brethren with vs: that would onely kill the bo­dy, and take away naturall life: and these will endanger both bo­dy and soule, and depriue vs of eternall life.

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

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

Terrour of them that turne their tongues loose, and yeelde 2 them liberty to vtter whatsoeuer the malice, or pride, or luste of their heartes, can suggest: yea, whatsoeuer the Di­uell shall put into their mindes and mouthes, and prompte [Page 10] them withall. Their case is a thousand times more cursed then that of the Serpents whome Satan spake by, to beguile Euah: and farre worse is it with them for their euerlasting state, then with Marke 5. 5. 7. the possessed man for his present condition, whom the diuel made to strike himselfe with stones, and compelled his tongue to crie out against Christ, which came to deliuer him. He was driuen to this extremity so to do, and so to speake, by compulsion, but these doe voluntarily offer the vse of their lips to Satan, and willinglie apply them to his seruice, against God, and their owne soules. And therefore the misery of that distressed captiue, moued the Lord to commiseration and mercy, and the sinfulnesse of these blasphemous wretches, prouoketh his wrath and vengeance. Such sinfull persons yet may be sayd to keepe their mouthes, though not as our Text doth admonish vs, by shutting them vp against all vnlawfull discourses, but as musketours hauing them alwayes churged, with some impious, false, and corrupt matter, and leuel­ling euery where at such as they minde to infect or depraue by them. But it were safer for them to shoote with rustie pieces, though peraduenture they might marre their faces, then with ve­nemous mouthes that will surely wound their soules. Their viru­lent and wicked speeches will euery one recoile vpon themselues and strike them to the heart, besides their shame and misery, that is like to forgoe their death and damnation.

Consolation to all those which haue power ouer their tongues 3 and haue learned to hold their peace when it is time to be silent, and to open their mouthes with wisedome, when it is meete to speake: the Lord hath giuen his word that their life shall be safe, and comfortable. They that blesse when they are rebuked, they that pray when they are reuiled, they that refraine their lips from deceipt and guile, Saint Peter assureth, that they are heyres of 1 Pet. 3. 9. 10. 12. blessing, that the eies of the Lord are ouer them, that his eares are open to their praiers, and what can then be amisse with them? His beholding is with pity and compassion, his hearing hath alwayes in it a readinesse of granting, and he cannot but helpe, when he seeth their misery, and they seeke for succour at his hand. Albeit therefore they seeme to expose themselues to perills that will not requite wrongs with the edge of their tongues, yet they ward of [Page 11] iniuries, they haue the Lord for their refuge. Albeit they séeme to run vpon the point of the sword, that will speake bouldly for the cause of God, and set themselues against the wicked wayes of the world, yet they only prouide for their safety, they are neuer disarmed of their buckler. Faithfull and plaine dealing doth oft and commonly procure euill will, and blame, and troubles, but neuer bring any hurt: the greatest molestations for trueth and e­quity are not harmefull: death it selfe in that case is desirable, and not dangerous.

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

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

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

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

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

Secondly, this is manifest by the effects of it: for who will vse so 2 many shifts and deuises to come by goods, as slothfull men vse to doe. They will pawne and forset all their credit to get any mans money by borrowing. They will aduenture all their state to winn away mens mony by gaming. And in that case they spare not any friend, either kinsman or brother, either such as feast them, or [Page 13] come to visite them, or be inuited by them, all is one, so that they may come by the coyne, they care not who they be that loose it. They will hazard their liues to wrest and extort away mens mo­ney by robbery, and filch away their cattell by stealing: doth not this declare a violent affectiō of hauing, when they straine them­selues so far to get substance?

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

Instruction, that we be not sluggards in spirituall things, satisfy­ing our selues with wishing for grace and saluation without fur­ther 2 labour and trauaile for them. Striue saith Christ, to enter in at the straite gate: for manie I say vnto you, will seeke to enter in, Luke 13. 24 and shall not be able. If all should be saued that are not willing to be damned, we should haue swarmes of reprobates in heauen. The foolish Virgines would gladly haue gonne in with the Mat. 25. Bridegroome, but they thought it too much paynes and char­ges to prouide themselues of oyle in due time. And the riche Mat. 19. man had good liking of eternall life, but no will, to part with his wealth for it. And so are there innumerable with vs, now, like as there haue beene allmost in all ages, that woulde ne­uer fall into destruction, if words and desires without Chri­stian behauiour and mortification, would preserue them from it.

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

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

True righteousnes consisteth not only in forbearing that which Doct. is euill, but in nating of it. 1

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

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

Secondly, it maketh men carefull & constant in shunning that 2 [Page 15] which is vniust and sinfull: as Dauid saith, I hate the work of them that fall away, it shall not cleaue vnto me. No man taketh delight to conuerse with his enemie, or to put his hand to that which his hart riseth against. Why doe not men and weomen vse to play with Adders and Snakes, and serpents, aswell as with whelpes, & birds, and such like creatures? because they hate them. Why will they put sweete flowers and those things that are odoriferous to their noses, and stop their noses at vnsauory smelles? because their nature is delighted with the one sort, and abhorreth the o­ther. Though sometimes men make shew of reformation of things that are amisse, yet if it arise not from an internall enimity against them, they are very like to fall backe againe vnto them: as Saul returned to listen to witchery, notwithstanding his for­mer sharpe proceeding against witches.

Thirdly, though godly men are sometimes surprized by sinne, 3 being either deceiued by the subtilty thereof, or ouerborne with the violence of it, yet if it be bitter vnto their soules, and their harts haue a quarrell against it, the Lord will neuer impute it to them. Hereof the Apostle speaketh to the Romanes: I allow not Rom 7: 15. 16 17: that which I doe: for what I would, that doe I not: but what I hate, that doe I. If I doe then that which I would not, I consent to the lawe that it is good. Now then it is no more I that doe it, but the sinne that dwelleth in me.

Instruction, to informe our hearts against all manner of wic­kednes, Vse. 1 that they may be the more incensed against it. The worse we like of sin, the more righteous we are, and the better the Lord will loue vs. And the more agreement there is between sinne and our soules, the lesse peace there is between our soules and God. All the hurts and miseries that euer haue come vpon vs, or on Christ for our sakes, do giue vs iust occasion to fall out with sin­fulnes, that hath bin the cause thereof. The loue that we beare to God who hath bin dishonoured by our sinfull life, should induce vs to abhor all vngodlinesse. The danger of persisting impenitent, and the hope of pardon and happinesse, when we cast off our ini­quities, are iust motiues to make vs take vp weapons against them by iudging our selues for that which is past, and resisting strongly all the assaults of the same hereafter. [Page 16] Conuiction of many to be vnrighteous men, by countenancing 2 those foule faults in others, which they are ashamed (for the grosnes of them) to practise themselues. Though they dare not lie impudently, and periure, least the trueth should come to light, yet they desire that some other would doe it for them: though they will not violate the Sabbaoth, by open breache of it in their owne persons, yet they giue liberty to their sonnes, and seruants, and all their people to do what they list on the Lords day: though they breake not out into oathes, or drunkennesse, or wanton be­hauiour, yet they will be sociable with blasphemers, and drun­kards, and filthy persons, and willingly heare and see them exer­cising such abhominations, and allow them to defile their houses therewith, yea and permit their owne children and people to be chiefe doers in it. Where is righteousnesse? where is the hatred of an euill matter? How vnlike are they to iust Lot, who was 2 Pet. 2. 7. dailie vexed with the vncleanlie conuersation of the wicked? Jt is euident, that whatsoeuer the heart hateth, the eyes will ab­horre, and our sences will loath euery thing that is offensiue to vs. VVho without necessity would stand by and behould him, that were plucking off the skinne of an vnsauory carrion? VVoulde not euery man in such a case stoppe his nose, and turne away his face, & make hast to be gone? The comparison is home­ly, but that which is compared is incomparably more homely, & therefore we take leaue to describe such filthy behauiour by that which doth most nearely resemble it, though it be not foule y­nough to expresse the loathsomnesse of it.

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

He that nourisheth rotten affections in his hart, and expresseth the same by vnholy and corrupt conuersation, is farre from ha­uing reuerence and true honour. As grace, like Spikenard, or other redolent oyntments, doth make the godly to be amiable, and much set by: so foule sinnes, like filthy diseases, or ill sauours, doe cause the wicked to be vile and loathsome. And so is the Prou. 10 7. meaning of the Holy ghost in the tenth Chapter, as we haue there shewed, that their names shall be turned into infamy, as dead corpses are into putrefaction: God and wise men, will take as [Page 17] little delight in them, as people vse to doe in sents that be noy­some. Reasons. 1

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

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

Thirdly, it answereth proportionably to their behauiour, and 3 so their wages is correspondent to their worke. They despise God by their iniquity, and he will make them to be despised by his iustice: they sought his dishonour by doing contrary to his commandement, and he will bring them to dishonour by doing according to his threatning. And so is that daily verified, which he once spake by Samuel: Them that honour me, I will honour, and 2. Sam. 2 30. they that despise me shall be despised.

Confutation of them that perfume all their words, and works Vse. 1 with prophanenes, to be the better liked in all companies, and vse sinne as a preseruation against shame and reproache. Pride is a chaine vnto them, and cruelty couereth them as a garment, and notorious impiety and licentiousnesse, are their principall or­naments, and holy dayes attire, wherewith they deck themselues for greatest brauery. Such is the corruption of our times, [Page 18] that it is esteemed the best way for men to grace themselues in the world, by professing themselues gracelesse and voide of all godlines. But either Salomons affirmation is false (which were im­pious to imagine) when he saith, that sinne is a shame to a people, or Prou. 14. 34. else their expectation is foolish (which will surely so appeare) when they thinke to gaine glory by that whereby so many others are made contemptible. Vaine, needs must the hope be, of wash­ing faire in a foule puddle, or of making ones selfe sweet by wal­lowing in a sinke, or filthy priuy.

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

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

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

The Lord is not pleased with such as faine prosperity that he gaue them not, nor with those that counterfet crosses which he inflicteth not vpon them. It is not safe for any man to arrogate to [Page 19] himselfe that which he hath not, nor to deny that portion which he hath, least need and penury make the falshood of his bragging manifest, and the curse of God cause his murmuring to prooue true.

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

Secondly, the one endangereth his brethren by his fayr show, 2 imboldening them both to lend to him, and promise for him, and trafick with him to their great hurt and dammage, and the other defraudeth his brethren by casting his burden for publick expen­ces vpon them, and robbeth both Prince and country of those dues which in right he oweth vnto them.

Thirdly the one staieth the other mens hearts and hands from 3 shewing them mercy for reliefe of his necessity: and the other dealeth cruelly with himselfe by refusing the needfull vse of those things which he holdeth in his owne hands.

Reproofe of them that are ashamed of their pouerty, but farre Vse. 1 from being humbled by it. They count it a base thing to be in need, and yet themselues to be no base persons though they be most needy. If they iudge not their state contemptible, why doe they cloke it? if they acknowledge it to be meane and vile, why do they take so much vpon them? The complaint of the Prophet against Jsraell may iustly be charged vppon this kind of people: their pride doth testifie to their face, and they doe not returne to the Hosea 7. 10, Lord their God, nor seeke him for all this. For it is a contempt of corrections, when they striue against his strokes, and stubbornly resist his hand that smiteth them. The particular manner we haue briefly spoken of in the ninth verse of the former chapter. Onely one sort of men we may not passe by in silence, but somewhat must be spoken of them, and that is such as being acquainted ful­ly with the insufficiency of their owne state, are yet most greedy [Page 20] of getting all bargaines into their hands, to the defrauding of all those that haue any dealing with them. They are like to quag­mites ouergrowne with greene grasse, wherein is no appearance of perill, before a man be plunged in them. These easily fall to both the extremities here specified. So long as they are borowing though they haue nothing, yet they will make themselues very rich, that they may be trusted: but when they should make pay­ment, though they haue wherewith to discharge many of their debts, yet then nothing is to be found to satisfie any man. In the next place it serueth to reprehend those niggardly persons, which swimming in plenty and great abundance, doe yet almost statue with penury and want; God offereth them meanes and oportuni­ty of doing, and inioying good, that like flowing fountaines they might send forth streames vnto others, and be largely refreshed with comforts themselues, and they become bottomles gulfes, & whirle pooles, which draw away, and swallow vp all from others, and yet themselues haue vse of nothing.

Jnstruction, that we deale plainly concerning the state of our 2 soules, and neither grow conceited of more goodnes then is in vs, nor extenuate those gifts which the Lord hath bestowed vpon vs. It was too great a bragge of the Laodiceans to say that they were rich, and increased with goods, and had neede of nothing, when they Apoc. 3. 17 were wretched, and miserable, and poore, and blind, and naked; and it proceeded from too great a discouragement in the godly Eunuches, to say that they were dry trees, when God hath giuen Isay 56. 3. them the fruitfull sappe of grace.

THe meaning of these words seemeth to be, that howsoeuer there is in diuers respects, very good vse of wealth & riches, yet many times they bring dangers to the owners thereof, who are driuen to depart with them for the preseruation of their liues. And though pouerty be not without sundry inconueniences, yet poore men are more free from the contrutions of enuious persons then those of higher place and degree. Notwithstanding it com­meth [Page 21] not to passe alwaies, necessarily, that euery riche man is brought into such troubles, nor that euery poore man escapeth from all rebukes and molestations, but he speaketh of that which oft befalleth the one, and seldome the other, especially in regard of his estate.

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

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

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

Secondly, the fruition of riches dependeth vpon life, & where­as 2 life may well be without opulency, and wealth, when any man dyeth his estate vanisheth, his right in all earthly things cea­seth, and his substance and liuings are transferred to newe ow­ners.

Thirdly, Gods iustice in putting a difference betweene him 3 that stealeth a mans goods, and of him that taketh away a mans life, doth euidently show, that life is more excellent than wealth. The one is inioyned by the Lawe to make restitution with dou­ble recompence, and sometimes with threefold, and sometimes with foure folde, or to be made a bond man: but the other is adiudged to dye for shedding of bloud, vnlesse it were done at vnawares, and altogether against his will,

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

Consolation to Gods people that haue assurance of the eternall 2 life to come, which incomparably surmounteth not onely golde, siluer, pearles, precious stones, and all other treasures, but also this naturall life, the preseruation whereof were not ouer bought, though wee should giue as much as euer Salomon had, for the same.

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

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

First, God his prouident hand doth so dispose of the matter, that Reasons. 1 they which are most vnarmed shall be least assaulted, and where [Page 23] helpe is wanting, there ordinarily violence shall not be offered.

Secondly, there is no fitte subiect for enuy to worke vpon; for 2 that alwaies picketh a quarrell at prosperity, and those things which cary a shew of excellency.

Thirdly, there is no pray or booty to be gotten by contending 3 with them. Fowlers vse not to bestow their trauell and time in catching of litle wrens, but of such fowles as either will be meate for their tables, or bring mony to their purses. It is to be obserued, that when Iudah was sacked by the Babylonians, the poore of the land were most spared from the captiuity. And among vs, who 2 Kings: 5. 12. may trauell so safely by the way, & sing so merily in sight of the theefe, as they that are known to haue litle money in their purses? Who may liue more securely at home, without feare of robbers by day or night, than they that haue neither plate, nor coyne in their chests, nor any good stuffe in their houses? And who are freed so much from molestations and suites of law, as they that are neither able to pay the fees of the Court, nor to answer the charges of the plaintiffe?

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

THe light of the righteous) that is, the good estate and prospe­rity [Page 24] of godly men, reioyceth, is stable and increasing, as it is sayde of the Sunne, from whence the similitude is taken that he reioy­ceth like a mightie man, to runne his course. And likewise here is ioy ascribed to it in respect of the effect, for that it maketh righ­teous men, not without due cause to be ioyfull. But the candle of the wicked, their wealth credit, dignities, and pleasures, or what­soeuer fleshly men haue in admiration, or delight in, are but like to a candle light in comparison of sunne shine, and shall be put out, euen suddainly be taken from them, or by degrees, in conti­nuance of time consume away, and vanish to nothing. The oppo­sition standeth in this manner: The light of the righteous endu­reth for euer, and therefore is full of ioy: but the candle of the wicked will soone bee put out, and therefore is full of sor­rowe.

Onely good men inioy a comfortable estate. Doct.

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

First, the ioy and gladnesse of Gods people is in the assurance Reasons. 1 of Gods fauour and loue, which is testified by these externall blessings. It is not the fulnesse of their barnes, nor the great­nesse of their reuen [...]s, nor the largenesse of their stockes, nor the fayrnesse of their houses, nor the plenty of their plate and Iewels that bring gladnesse to their hearts, but the omnificence and bounty of the Lord, who in this manner expresseth his good­nesse towards them. His light, saith Iob, shined on my head, and Iob. 29. 3, 4. his prouidence was on my tabernacle. Now vngodly men contrary to this, rest satisfied in the desire of these earthly things, and looke no further, then to the corruptible treasures of golde and siluer, and such like commodities. Of this nature is that confu­sed good which many so earnestly wish for in the fourth Psalme, Psal. 4. 6. and in such thinges, is the hope of all wicked worldlinges [Page 25] reposed.

Secondly the condition of all good men, both within, and 2 without, for grace and glory is growing to be better, neuer cea­sing to increase, vntill it come to fulnesse, and neuer to decay af­ter it shall be full: and the vngodly are fading away as fast, and hasten towards their destruction with incredible swiftnes, neuer staying till they fall into ruine, and neuer to be repaired after they are ruinated. And to this purpose it is sayd in the fourth chapter of this booke: The waye of the righteous shineth as the light Prou. 4. 18. 19 that shineth more and more vnto the perfect day. The waie of the wicked is as the darknesse: they know not wherein they shall fall.

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

Reproofe and terrour of the vngodly, who by louing a sin­full 2 darke behauiour, doe chuse to themselues a miserable darke estate. For they that will be the children of darknesse by sinne and rebellion, shall abide the blacknes of darknesse, with shame and confusion. Though the Lord cause the sunne in the [Page 26] firmament, that visible planet to rise vpon the wicked aswell as the godly, to minister warmth and light to their bodies for the present, yet he will withhold the shine of his sauour from yelding ioy and glory to their soules for euer. But in the meane time, say they, who is brightest? who is richest? who is greatest? See whe­ther there be more of them that giue themselues to religion, in eminent places and honour, or of them that take their liberty ac­cording to the course of the world. Sol. True it is indeed, that most commonly worldlings goe before Christians, in earthly prefer­ments, though not alwaies; for by Gods mercy many good men attaine also to riches and dignities. But know that your case is lamentable, when you haue nothing else to comfort your hearts with but this, that you are wealthy and mighty. What maketh your small candle seeme to giue you so great light? Because you haue bin alwaies shut vp in a darke prison, and were neuer ac­quainted with the bright beames of Gods gracious presence. But what shall become of you when your candle shall bee wasted? when your light shall be extinguished? when your prosperity shall perish? It is certaine that all carnall excellency will come to an end, either being blowne out by violence, or worne out by time. Remember that Haman had, as it were, a lynke carried be­fore him, and yet it was put out suddenly, snuffe and all, at one blast, and he left in hellish darknes of shame and misery. The king of Babel in greatnes was like to Lucifer, the brightest morning Isa 14: 12: star, and yet fell from the heauen of his magnificence, and lost all his glory in a moment.

ONlie by pride, &c) that is, wheresoeuer strife groweth, there is pride, at least in one of the parties contending, if not on both sides. Sometimes it stirreth vp men, and imboldeneth them to offer wrongs: sometimes imbittereth men; and maketh them way ward against the right: sometimes it causeth the one to be carelesse of dealing according to equity, and the other to be im­patient of bearing any iniuries. Yet notwithstanding this con­demneth [Page 27] not all kinde of contending, but the frowardnes of the faulty persons in it. It is lawfull to giue a rebuke and correction, if it be done vpon good grounds, with an vpright heart, and in due manner, though it be the occasion of some iarre or debate, and he onely is to be blamed, which receiueth not the admoniti­on. Is [...]y 59 4 And so to stand in the cause of God is commendable (for the Prophet reproueth them that contend not for the trueth) and they are to be charged with the sinne of contention, which oppose themselues against good causes. Neither are such here to be tax­ed as defend their state, or by the helpe of the magistrate & lawes against those which goe about to defraude or defame them Nei­ther yet are they to be reproued by this, that follow suites against malefactors to bring them to iust punishment. Prouided alwayes, that in these cases the cause be waighty, their proceedings equall, and their harts free from all malice and reuenge. But with the well aduised is wisedome, they which haue discretion and iudgement in themselues, or be willing to harken to aduise & counsell of others, will beware of vnnecessary controuersies. The opposition is this: Onely by pride and folly doth man make contentions: but with the well aduised is wisedome and humility to follow peace.

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

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

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

The second is emulation whereby they enuiously repine and 2 quarrell at those gifts and good things which they behold in o­thers, whom themselues are vnable to match, or at least to sur­mount and ouerpasse therein.

The third is contempt and disdaine, when they conceiue a base 3 opinion of their brethren, as of vnworthy and vile persons, and feare not to loade them with despite and contumelies, or to neg­lect all manner of duty towards them.

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

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

Confutation of them that thinke none to be proude, but such 2 as are pompous, and that none can haue great hearts, that be not clad with gorgeous apparell. They that are to exercise their mini­stery among the vulgar and poorer sort, shall find it a difficult matter to conuince them of the sin of pride. It seemeth a strange paradox vnto them, and a palpable wrong and indignity offered [Page 29] to tax them with suspitiō of that, as though it were impossible for them to be touched with it, sithence their garments and houses and furniture, and all doe apparantly shew the contrary. But how doe they demeane themselues? what agreement haue they with their neighbours? Indeede they cannot deny, but that there is great discord between them and other without dores, the whole towne is at variance with them, and within dores they cannot but fall out with the whole houshold: for there is none abroade or at home which doth not abuse them. Who seeth not a high mind in alow state, and much pride in small wealth, and a great stomacke vnder ragged rayment?

Instruction if we would shew our mildnes, and not vexe our 3 selues and others with brawles and contentions, let vs purge our hearts of this turbulent humour, which is a perpetuall make-bate. And if we would inioy peace from others, and not be mo­lested with contention, let vs conu [...]rse and haue fellowship with such as are religious and humble. For they that haue peace with God, against whome they formerly warred, and are at war with sinne, wherein they formerly liued, cannot but be peaceable and louing towards all those which are friends to God, and enemies to sinne.

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

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

Secondly, they well discerne that they shall gaine nothing by the losse that they cause other men to sustaine: their neigh­bours infamy will not heale their credite: and the trouble that [Page 30] they put others vnto, will not be a meanes of their owne quiet­nes. Jt is impossible that the hurt of one member by violence offe­red to it, should turne to the helpe of an other that hath woun­ded it.

Thirdly, they foresee and ponder of the perills that may growe to themselues by vnnecessary contentions. Should they not vexe 3 their minds by distempers, and perturbations? Should they not hinder their state by expences and charges? Should they not get themselues enemies siding and diuision? Should they not indan­ger themselues of shame and ignominy by taking the foyle, and being ouerthrowne in the suit? All these they looke into before they enter into the strife, and therefore in consideration of them, they forbeare to striue at all.

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

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

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

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

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

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

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

Secondly, it commonly commeth to passe euen to good men, 2 and those of the best gifts, and greatest graces, that they shall be assaulted with many feares after they lay hold on the couenant of God, vntill it be performed vnto them. The defect of their faith, the sence of their wants, their carnall reason, their fleshly friends, the temptations of Sathan will altogether attempt to draw them to doubt, that either they were illuded in apprehending the pro­mise, [Page 32] or that the Lord is remisse in fulfilling of it.

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

Not to limitte God, nor prescribe to him in what space he 2 shall fulfill his promises. Jt was an impious, and heathenish speache of the King of Jsraels messenger, when he sayd in blas­phemous manner, and that in the hearing of Elisha, that he ney­ther would, nor ought to attend on the Lord anie longer. But we neede not drawe admonitions against this from the infidelity of the wicked, but from the infirmities of the godly, as Abraham and Sarah had much adoe to beleeue, that a childe should be begotten and conceiued of their bodies, after theyr naturall vigour was consumed, and therefore Hagar was brought in to helpe the matter, and to supply that which was wanting in Sarah.

Not to depend on man, nor to repose our hope in flesh and 3 bloud: for thereby we shall not onely be delayed of our helpe too long, but defeated of it altogether. For it is a righteous thing with GOD, that they which will deifie creatures by confidence, should be deceiued by creatures, with confusion.

The poore Israelites sound this, and felt it, and cryed out vpon their owne folly for it. Whiles we waited for our vame helpe, our [Page 33] eies fayled: for in our wayting we looked for a nation that could not Lam. 4. 17. saue vs.

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

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

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

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

The ignorance and neglect thereof in them which haue op­portunity to know, and imbrace it, is not a small fault, nor [Page 34] often passed ouer without punishment, much lesse may they look to escape without some grieuous plagues and iudgements, that set naught by it, that despise it, that obstinately reiect and deride it. And in this case there is no priuiledge or immunity by age, or state, or place, or multitude: our Sauiours threatning is generall, without any respect of persons: Whosoeuer shall not receiue you nor Mat. 10 14. 15 he are your words, when ye depart out of that house, or that City, shake off the dust of your fee [...]e. Truelie I saie vnto you, it shall be easier for them of the land of Sodome and Gomorrah in the day of iudgement, then for that Citie. Who knoweth not that the mystery of the So­domites is very grieuous, as their wickednes was very hainous? Who hath not heard aswell of their lamentable plagues, as of their damnable sinnes? They are condemned as Saint Peter saith, al­ready, and therefore not like to be saued hereafter: and what then shall be the condition of those which are subiect to a greater de­struction than these?

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

Secondly, they renounce the Lord himselfe from being their 2 God and king: they disclaime his crowne and scepter, his authori­ty and gouernment: they actually deny his nature and attributes. The rebellion of such vngodly persons the Lord complaineth of in the Psalmes, saying: My people would not heare my voice, and Is­rael Psa. 81. 11. would none of me. The punishment of such contemptuous re­bells our Sauiour doth foretell in the gospell, saying: those mine enemies which would not that I should raigne ouer them, bring hi­ther, Luke 19. 27. and slate them before me. Earthly Princes will not endure despite at their greatest subiects hands, to haue their dignity de­faced, or their lawes violated, or their gouernance trodden vnder foote, and therefore much lesse will the Lord of glory, of iustice, & power beare such indignities at the hands of sinfull men which are his most abiect and contemptible creatures?

Thirdly, they cast from them all the remedies and medicines, 3 whereby they might be cured of their sins, and deliuered from [Page 35] their euills. What is the best way to be deliuered from pernitious plagues and punishments? to pacifie Gods wrath and displeasure, what is the way to pacifie Gods wrath and displeasure? to haue a communion with Christ in his passion, merits, and graces, what is the way to attaine to this communion in the passion, merits, and graces of Christ? to bring a faithfull and humble heart to lay hold on his promises. And by what meanes may the hart be sea­soned with faith and humility? by the efficacy and vertue of the word. So then they that contemne the word refuse to be faith­full, relinquish the promises, loose all right in Christ, liue in Gods displeasure, and consequently expose themselues to pernicious plagues and iudgements. And thus much the Scripture doth te­stifie by shewing vs a president of the peruerse and froward Isra­elites. The Lord God of their fathers sent to them by his messengers, rising earlie and sending for he had compassion on his people, and on 2. Chron. 36. 15. 16. his habitation. But they mocked the messengers of God, and despised his words, and misused his Prophets, vntill the wrath of the Lord a­rose against his people, and till there was no healing.

Terror for the Papists, whose religion is altogether confected Vse. and made of seuerall sorts of contempt: for what is there in it that tendeth not wholly to the disparagement of the holy Scriptures? Are they not despised, when mens writings, and many of them mere forgeries, are made of equall authority with them? Are they not despised when the commandements and traditions of men, when trifles and toyes, when legends and fables, and shame­full lyes are preferred before them? Are they not despised when a sinfull man, that man of sinne, shall vsurpe authority ouer them, and prescribe a meaning to them, and not permit them to haue a­ny other sense or power than he shall vouchsafe to giue? Are they not despised when they are so violently impugned? when do­ctrine and practice is directly against them? when men wilfully refuse the knowledge and vnderstanding thereof? when they la­bour with all their might, that all the world might be kept close prisoners in the dungeon of darknes, and depriued for euer of the light of the Gospell. 2. This sentence will presse sore vpon the Brownists, who are become bitter despisers of the ministery of Jesus Christ by seperating themselues from the churches of God, [Page 36] and deprauing all the holy meanes of saluation. Howsoeuer they pretend to stand for sincerity, yet they resist it: and taking vpon them to be champions for Christ his kingdome, they fight a­gainst it: and though their arguments seeme to be grounded on the word, yet being well sifted they proue meere falacyes, & haue no agreement with the meaning of the Holy ghost, in the word. They are strongly illuded by Sathan, and made his agents, as much as may be, to peruert the right waies of the Lord. 3. Jt ge­nerally condemneth all those which wish that Gods will might be put backe, that their owne might be set forwards: that would haue his word to giue place, that their lusts might take place: that be readier to breake all his commandements, then willing to crosse any one of their carnall affections. He shall rather lose his seruice, then they will lose their sinfull pleasures: his lawes shall rather be transgressed, then ought of their commodities lessened: they care not how low his glory falleth, so that their name and credit may mount vp aloft. Some therfore bitterly professe hosti­lity against sincere preaching: some scoffingly deride the faithfull preachers: and some fainedly make semblance of loue to both: but all these, as Dauid saith, Doe hate to be reformed, and cast the Psal. 50. 17. words of the Lord behind them, and therefore all these as Ieremie saith, shall be ashamed, and afraide, and taken, and so destroyed. Ier. 8. 9. Many hope for safety in regard of that which they are not, as be­cause they be not adulterers, nor theeues, nor grosse offendors a­gainst mans lawes; but they neuer thinke of the perill in respect of that which they are, being irreligious and prophane, and impious contemners of Gods lawes.

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

Though nothing be merited by desert of their part, yet all hap­pines is due vnto them by promise, on Gods part. And if any one of them should fayle to be blessed, the whole body of the Scrip­tures should ceasse to be true. For it is the current of all those ho­ly writings, and the couenant which is confirmed by the bloud of Christ, that Gods people in whose heart his word is, shall neuer want safety, nor comfort, nor glory. They that loue thy lawe, saith Psal. 119. 165. [Page 37] the Prophet to the Lord shall haue great prosperitie, and shall haue Psal. 119. 165. none hurt. And to him will I looke, saith the Lord by the Prophet, euen to him that is poore, and of a contrite spirit, and trembleth at Isay. 66. 2. my words. His looke to his whome he loueth is very effectuall, and he will looke that nothing shall be amisse with them, whome he in mercy beholdeth.

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

Secondly, by this they manifest their loyalty to him, and sub­iection 2 to his kingdome: they declare themselues to be his people and really acknowledge him to be their soueraigne.

Thirdly, where the word is truly feared, there it is saithfully o­beyed: 3 they that reuerence it in heart, will obserue it in deed: they dare not take liberty to doe any thing against it: they will not be heedlesse of duties prescribed by it.

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

Consolation to all them, whose consciences are vpright & ten­der 2 in the loue of the truth against the troubles that are to be loo­ked for from the world to the godly, for goodnes, & frō God to the [Page 38] world, for sinne. Do the wicked molest them with wrongs, and vexations, because they runne not with them to the same excesse of riot, and euill? The Lord will refresh them with rest and comfort because they cleaue vnto his word, which forbiddeth euery thing that is not good. Js any thing taken from them vniustly for his sake, and the gospells? He will giue all things vnto them abund­dantly in recompence of the same. In this world, as our Sauiour saith, their gaine shall an hundred fold exceede their losse, if it be Mark. 10. 30. expedient and needfull for them, and in the world to come, they shall receiue eternall life. And in the meane time when plagues shall be powred downe vpon the earth, for the iniquities of the people, they shall either altogether escape them, or els be deliue­red from the venom and hurt of them. They that take Habakuks course, and tremble when they heare the word spoken, shall be in Habakkuks case, and rest in the daie of trouble. Habak. 3. 16.

THough the meaning of these words hath been shewed, and prosecuted already in the eleuenth verse of the tenth chapter, yet we will adde somewhat to the explication thereof. When it is sayd therefore that the doctrine or instruction of a wise man is of such force, it is to be vnderstood of wholsome and sound do­ctrine, such as he receiueth from God, and deliuereth to his bre­thren: for wise men sometimes draw their instructions from their errors, and now and then from grosser corruptions, as Dauid did, when he gaue direction to Ioab how he should cause Vrijah to be made away. And as the lesson ought to be sound for the matter, so must it be seasonable for the manner, as spoken in due time, in meete place, and fitly applied, wherein Iobs friends much failed, though otherwise the men were godly, and their words very true and waighty. And yet further to these must be added of his part that will drinke of this liuely fountaine, an attentiue eare, and be­leeuing heart to heare and imbrace the doctrine. And then it will be constant and not dryed vp like ditches or ponds that are fed with raine water: it will be comfortable, and refresh the hearts [Page 39] of them that are in affliction: it will be profitable, and make them that receiue it, fruitfull: it will be necessary and forcible to deliuer them from sinne and destruction, though therein the similitude be altered: for that is meant by turning from the snares of death.

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

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

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

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

The practice of sinfull men must needs be damnable, when 3 their disposition to it is very dangerous: their words and works and waies are exceeding pernicious, when their harts & thoughts and natures are so hurtfull. Eliphaz had made a sound conclusion against Iob, if Iob had been liable to his premisted accusation. Is not thy wickednesse saith he, great, and thine iniquitias innumerable? Iob. 22. 5. 10. Therefore snares are round about thee, and feares shall suddainlie trouble thee.

Instruction to be as carefull to fly from euery sinne, as we are Vse. desirous to escape from any perills. No man would willingly fall [Page 40] in [...]o his enemies hands; whome he knoweth to lye in waite for his bloud: and the brutish creatures with all their might doe fly from those that seeke to kill them; and shall we then be more heedles of our soules then they are of their liues, to expose our selues to the baites of the diuell, whereby he goeth about to de­stroy vs? True it is that he proposeth pleasures and delights to al­lure vs by them, as he did Euah, but when we haue consented and yeelded vnto him, there will follow nothing but paine and mise­ry, as Euah felt. Great offers he will make vs of aduancement & credit, if we will vse his meanes to attaine vnto it, but shame will insue vpon it, and confusion, when we giue ouer our selues to be directed by him. Wealth and riches he knoweth man naturally to hunger and hunt after, and therefore he commonly doth feed their humour with hope of commodity, but when they bite at his bayt they swallow downe the hooke withall, and so are made his pray to their perdition. And though they misse of the gaine which they looke for, yet he misseth not of their soules which he fisheth for if he can fasten his angle vpon their desires, and catch them by the gills. For so the Holy ghost himselfe witnesseth, saying, They that will be ritch fall into temptation, and snares, & into ma­ny 1. Tim. 6 9. foolish and noysome lusts, which drowne men in perdition and de­struction.

If we be fallen into any sinne, let vs seeke to this welspring for remedy against it: for as it preserueth some from entring into Sa­tans nets, so it will be a meanes to others to bring them forth, God thereby giuing them repentance that they may know the trueth, and that they may come to amendment out of the snare of the diuell. 2. Tim. 2. 25. 26. But it is sit that we make all possible speede to procure our liberty, because the longer we continue in the net, the more we shall be intangled, and with greater difficulty get out. This holy direction is giuen to rash sureties which are come Prou. 6. 4. 5. into the hands of their neighbours, whose state is insnared with the words of their mouthes, that they should hasten as fast to auoyde that danger, as the nimble hart runneth from the hunter, or the swift bird flyeth from the fowler, and not sleep vpon it one night, before they haue obtained their indēnity, much more then it cō ­cerneth them which are fallen into the hands of satan, & of Gods [Page 41] iustice, and be subiect to eternall death to bestir them, and not suffer one moment to passe, before they labour effectually for their freedome.

Reprofe of their ingratitude and folly that contemptuously re­iect 2 this water of life, those holy instructions which are deriued out of Gods word, and louingly giuen vnto them, to rescue their soules from death. Is it not a currish part to snarle at, and bite that hand which is offered to them for helpe to draw them out of the snares of destruction? And yet few doe better requite them that deale vprightly and faithfully with them. They account them their enemies because they tell them the trueth, and they that most loue them, are least beloued of them.

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

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

This is a point that is scantly beleeued of men, and few will giue credit vnto it, and therefore it is largely set downe by God, and many Scriptures consent in the confirmation of it. As in the first Psalme, the man that delighteth in the law of the Lord, and constantly meditateth in the same, is promised, that whatsoeuer he Psal. 1. 3. shall doe shall prosper▪ In the third chapter of this booke, it is giuen for a commendation of holy wisedome, that her waies are waies Prou. 3. 17. of pleasure, and all her pathes prosperitie. Jn the prophecy of Isaiah the carelesse Iewes are vpbrayded with their sinfull folly that had bereft themselues of so good an estate, whereunto the Lord was most ready to haue promoted them. Oh, saith he, that thou [Page 42] hadst harkned to my commandements: then had thy prosperitie beene Isay. 48. 18. as the floud, and thy righteousnes as the waues of the sea,

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

Secondly, it doth aswell make them prudent to deale wisely, 2 as righteous to deale warrantably in all their behauiour & where wisedome and iustice ioyne hands in working, the effect must needs be comfortable which they ioyntly produce.

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

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

Thirdly, they deuolue their waie vpon the Lord, as he biddeth 3 them, and therefore he will bring it to passe, as he promised them. Psal. 37. 5. [Page 43] They seeke the knowledge of his will for direction, they craue the aide of his hand, they propose the praise of his name, for the end of their enterprises, and how then should they miscarry in their affayres?

Fourthly, he taketh delight to conuerse with them, & offereth 4 his fauourable, his helpfull and prouident presence vnto them, ac­cording as he incourageth Ioshuah, and all other that are faithfull Ioshua. 1. 5. and obedient, in Ioshuah his person, saying, I will be with thee, I will not leaue thee nor forsake thee.

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

Reprofe of their folly that begin at the wrong end, and trust to 2 wit and might, to pollicy and power to bring their purposes to passe. Religion and piety they thinke will mar all, and therefore will haue no dealing at all with them. A generation and brood of impious Atheists are risen vp almost euery where, which con­temptuously renounce the assistance of Gods helpfull hand, in the whole course of their liues. Nay they are so far from seeking either to be guided by his counsell, or blessed by his prouidence, as that they actually bid defiance vnto him, by reiecting his wise­dome, and prouoking his wrath, as though there were nothing in him but folly and weaknes. And yet they doubt not but that they can command the euent of their actions to be fortunate, & create to themselues prosperity and happinesse.

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

Their iournies end is most miserable, and the way to it is very vncomfortable: they take more paines to go to hell, then Gods people do to obtaine euerlasting life. The wicked as Isaiah telleth vs, are like the raging sea that cannot rest, whose waters cast vp mire Isa. 57. 20. 2 [...]. [Page 44] and d [...]rt. There is no peace, saith my God to the wicked. It is as possi­ble for the sea to be still without ebbing or flowing, or waues, or motion, as for sinfull persons to be voide of all peturbations. Their owne hearts are seldome without a tide, and the Lord of­ten sendeth blasts of trouble vpon them, that either within, or without, somewhat is amisle with them.

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

Secondly their owne lewde and wretched behauiour in matter 2 or manner, or effect, begetteth them paine and trouble, or want, either presently together with the practice, or else to follow not long after. And this will the more euidently be seene, if we in­stance in some seuerall sorts of sinners. How miserable do world­lings make their liues▪ by tossing and toyling, and tumbling in the earth? They rise early and goe late to bed, and eate the bread of carefulnes. In the day they macerate their bodies with immode­rate trauaile and drudgery, in the night they torment their minds with excessiue carking and caring. And when are proude, and ambitious, and vainglorious persons at rest, and free from vexati­ons? Quarrels, and suites, and contentions are as ordinary with them, as smoke is with fire. Sometimes their big stomack vrgeth them in malice or brauery to fly vpon others: and somtimes their high lookes causeth others in enuy or reuengement to set vpon them, and so wounds, or strokes, or foyle, or charges, or one mis­chiefe or other, doth vsually ensue vpon it. As for voluptuous li­uers, and such as giue ouer themselues to sensuality, the world may see how painfull their displeasures are, and that all their de­lights be meere delusions. How many miles will gamesters ride? how many howres will they spend, how many sleepes will they breake to passe away their money to others, and to purchase mi­sery to themselues? to loose their substance and comfort, and to win penury and anguish▪ What other consequents do commonly follow vpon this, we neede not to shew, sithence they are plainly ynough seene by their borrowing and breaking, by writs and a­rests, or executions, or outlaries, and such like proceedings against [Page 45] them, besides the fellonies that diuers fall into, and the punish­ment which they suffer for them. Now for Epicures and belly­gods, for gluttons and drunkards, the holy ghost describeth their Prou. 23. 29. dolefull condition, being plagued with woe, with sorrow, with strife, with wounds, with rednesse of eies, &c. And how offensiue too much wine, and strong drinke, and surfetting is to the brain and stomack, they that vse it feele, and others behold by their loathsome and swinish behauiour. We speake not of adulterers, nor theeues, nor of sundry kinds of wicked malefactors, which bestow their whole time in making their wayes foule, & deepe, and dangerous, and tedious.

Their infidelity, and pride, and guiltines doth fill their hearts 3 with distempered passions of sorrow, & enuy, and anger, & feare, and such like. That which the Apostle speaketh of the couetous, holdeth true for most vngodly persons, if not for all, in some res­pect or other, that they pearce themselues through with sorowes, ei­ther 1. Tim. 6. 10. because they faile wholly of their wills, or are not so fully sa­tisfied as they wish, or others succeed and prosper, as wel as they, or better then they would haue them. But if there were nothing els that did make any sinfull mans life vnpleasant, yet this were sufficient to make euery sinfull mans life vncomfortable, that he liueth in perpetuall dread & danger of death and damnation. So saith the Apostle to the Hebrewes, for feare of death they are all their life time subiect to bondage. Heb. 2. 15.

Instruction to be well aduised and wary, that we be not illu­ded Vse. and carried away, with the glozing shewes of wicked mens felicity, but iudicious to consider of their manifold griefes & gri­pings wherwith they are bitten, euen then when they seem to in­ioy asmuch happines as their harts can desire. A gorgious garmēt is not alwayes the easiest, and a faire shooe may somtimes pinche the foot, and a sinfull life, how delicious so euer it appeare to be, is neuer void of all kind of calamities. Good men haue their af­flictions, and those also very grieuous, but there is a liuely force in the feeling of Gods fauour, that swalloweth vp all their sorowes, & refresheth their soules with gladnes: and euill men haue their pleasures, & those also very plentifull, but there is a venemus sting in them by Gods iudgement, that killeth all their delights, and [Page 46] filleth their hearts with bitternesse.

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

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

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

Secondly, whatsoeuer is not done in knowledge, is not wrought 2 by faith, and whatsoeuer is not of faith is sinne.

Thirdly, they shame themselues, as the latter part of the Text 3 notifieth, which rush headily into any affaires, and haue not before hand informed themselues of the state of the same, and how they may deale orderly in them.

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

Reproofe of them that put hope and good meaning in place of 2 knowledge, whereas knowledge ought to be the mother, and nurce, and directer of hope and good meaning. Without it though they make themselues beleeue that they meane well, yet they shall not be able to deale well: and though they trust that their hope is good, yet they shall trie that their successe will bee bad. And many are here to be reprehended for their temerity, and rashnes, which suddenly and without good grounds, set their tongues and hands on worke to their ignominy and rebuke.

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

Some are forward, and free in their testimonies, being ready to giue commendations of any that will speak them faire, though they haue no experience of any goodnes in them. It would rise to [Page 48] a volume, if we should declare all the euill that insueth vpon this swiftnes of praysing men at random, without the proofe & triall of them, for the countenancing of worthy persons: for the be­guiling of them that giue credit vnto them: and for their owne disgrace by making their testimony nothing worth. If saint Iohn had taken their course, he could not so boldly haue challenged a right to be beleeued. Demetrius saith he, hath a good report of all 3. Iohn. 12. men, yea and of the trueth it selfe: yea & we our selues beare record, and ye know that our record is true.

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

He that doth prosper in his own estate, let him deale faithfully Doct. [Page 49] when he is put in trust with other mens affaires.

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

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

Secondly, a wicked messenger infringeth the rules both of loue and equity, disappointing them that reposed confidence in him, 2 and bringing vexation to those which made choise of his seruice for their comfort. Of such a one we haue already intreated in the tenth chapter. As vinegar is to the teeth, and smoake to the eies, so Prou. 10. 26. is the slothfull to them that send him.

Thirdly, good messengers are not onely profitable to them for 3 whom they deale in the orderly disposing & effecting of th' affairs wherin they are vsed, but comfortable also, & such as make their harts to reioyce. Me thinkes I see Ahinaas come running saith the 2. Kin. 18. 27. wachmā then shal we heare good newes saith Dauid; for he is a good man, & bringeth good tidings. And to this point speaks Salo­mon in another place of this booke: As is the coolnes of snow water [Page 50] in the time of haruest, so is a faithfull messenger to them that send him: for he refresheth the soule of his masters. Now was it euer heard that he which vprightly doth good to others, should haue nothing done for himselfe? Or that any by honest dealing may make men ioyfull, and yet haue his owne hart voide of gladnes?

Jnstruction to them that are appointed to be messengers, or to Vse. 1 performe any other seruice of like nature, that they consider that they deale not only for others, but principally for themselues. If they be false or carelesse, the greatest hurt will be their owne: if they doe their duty as it becommeth them, their trauell will turne most to their owne commodity. And therefore it shall be expe­dient for them, to be well appointed and furnished with those graces whereof his faithfulnesse is compounded. Among the which, trueth doth duly challenge an especiall place. Truth must be in the heart, trueth must be in the hands, trueth must be in the lips, trueth must be in their labour, all their desires and speeches and actions, must be seasoned with trueth. To this must be adioy­ned wisedome and discretion, whereby their affaires may be the better graced, & furthered, and a way made for the accomplish­ment of their desires. What is so daungerous that wisedome can­not escape? what is so difficult that wisedome cannot effect? And what is so intricate that wisedome cannot find out? And it is meet that these should be accompanied with boldnes, that they which haue a good cause committed vnto them, should manage it with an vndanted courage, against frownings and threatnings, and all manner of impediments and perill. And now speedinesse may and ought to come into the number, when wisedome is pre­sent to put rashnesse back: for lingring and delay is vsually verie dangerous and hurtfull, and some be in as great fault for doing their duety too late, as others be for practising euill too soone. Jf mischiefe be to be preuented or remoued, a good messenger should imitate the Angells of God, which are sayd to be winged and as it were fly to minister helpe: and in such hast Elisha sent his man before, and followed after himselfe to restore the Shuna­mites sonne to life. If any good chare be to be done, let Abrahams trusty seruant be a president for expedition, who would neither Gen. 24. eate nor drinke, before he had set his masters businesse on foote, [Page 51] and make a speedy returne home, so soone as he had well dispat­ched his worke. If comforts are to be brought, why should any stay be made to refresh the harts of them that are in feare, or so­row, or in any kind of affliction? Ahimaas ran as fast, and as long as he was able to take breath, to bring report to Dauid of his safety and deliuerance from Abshalom. And among all these, se­crecy is required, least by vntimely disclosing of their masters counsels, or their own purposes, men should betray their masters causes, and defeate themselues of their desired successe.

Admonition to the ministers of the word, who are, as the pro­phet 2 calleth them, the messengers of the Lord of hoasts, that they shew themselues industrious, and diligent in the worke of their master. Their ambassage is honourable, their seruice is necessary, their reward will be ample, if they discharge their duty well, and their punishment will be exceeding grieuous, if they be faithles in it. They are sent about a message of life, and saluation, and men are made happy foreuer by their sincerity in the ministery: and their falshood and corrupt dealing tendeth to death and de­struction, and how many doe perish through their vnfaithfulnes? When they that are treacherous to men shall not faile [...] fall in­to mischiefe, much lesse shall they that are traytors to the Lord. When negligence in things of smaller importance shall be so se­uerely punished, much more shall spirituall murther, and bloud guiltines. And when they that are healers in outward respects shall be so fully recompenced, it cannot be that the faithfull phy­sitions of mens soules should loose their labour.

POuertie, &c) Euery one that reiecteth knowledge, or the meanes whereby it is to be obtained, shall either faile to get wealth, or not long keepe it, or haue it and hold it in iudgement, without the vse and comfort. And as he shall be needy, so shall he also be base, shame shall come vpon him, and couer him. Some are made contemptible and vile by pouerty and want, and some by the filthines of their sins, though they abound with wealth. They [Page 52] may haue riches, but not honour: they may haue cap and curte­sie, but not reuerence and estimation. But he that regardeth cor­rection, which hearkeneth and yeeldeth obedience to wholsome councell, and profiteth by chastisements, shall be honoured, shall either attaine to riches and preferment, or be of good account, and well thought of (especially among the wise and godly) in a meaner condition.

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

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

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

Secondly, contempt of instruction is commonly coupled, ey­ther 2 with some vnthrifty course of life, whereby they impouerish their estate, or with some lewd and vicious behauiour, whereby they blemish and staine their names. Whereas on the other side, wisedome doth furnish them that are teacheable, with all good rules of husbandry and vertue, that whosoeuer will follow her di­rection, shall surely be led to that which is best for his profit, and most for his praise and commendation.

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

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

Consolation to such, as for their faithfulnesse in the seruices of God, or lownes in their outward estate, are contemned in the 3 world. Though they seeme most abiect and forlorn creatures, and be euery where discountenaunced of men of great counte­nance▪ yet they shall not want honor from the Lord, though they be without promotion among men. They may haue free accesse at all times to the presence of the Lord, the doore is neuer [Page 54] shut against them, nor they bid to stand back, or be gone. And the Angels neuer thinke themselues too good to beare them com­pany, nor them too base to be garded by them. Good mens tongues do praise them, and bad mens harts do feare them, and all mens consciences which know their waies, doe iustifie them. This is their state now at the worst, euē while they grouel on the ground in the dust, or rather be reputed as dust on the ground. What then shal be their condition in time to come at the best, when they shall ascend aboue the starres, to the heauens, when they shalbe more glorious then Angels, when they shalbe like vnto Iesus Christ himselfe? Though the Lord then doe somtime rebuke vs by his word, when we are worthy to be blamed: though he smite vs with his hand when our faultes deserue cor­rection: though the wicked deride vs in scorne, both in respect of the word and corrections: yet the honour wherewith we are graced presently, and the glory wherewith we shall be crowned hereafter, will superabundantly counteruaile all.

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

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

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

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

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

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

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

Secondly, this groweth from the great loue they beare to euil, 2 and the good liking which they haue of it. Zophar in the book of Iob speaking of euery such one, sheweth that wickednes is sweet in Iob. 20. 12. his mouth, and he hideth it vnder his tongue, and fauoureth it, and [Page 56] will not forsake it. And Dauid sayeth, that pride is a chaine vnto Ps [...]l. 73. 6. Col. 3. 5. Mat. 5, 24. them, and cruellie couereth them as a garment. Saint Paule cal­leth sins by the name of members: and our Sauiour compareth them to our right hand, or right eie. Now then they seeme to haue reason to stick to their sinfulnes: for who can take it wel to haue his meate plucked out of his mouth, or chaine of his necke, or his coate from his back, or his limmes from his body, or his eyes out of his head? Ye offer violence to his life, if ye restrain him of his lusts. As euery godly man hath a double life, one of grace, and an other of nature, so hath euery wicked man also two liues, one of nature, and an other of corruption, and hee is for the most parte, equally sensible of them both.

Thirdly this causeth reformation of life to be so much diseas­ted 3 because it is so little, exercised: they which will enter into that way, must trauell almost solitary, hauing fewe companions to go along with them. And this S. Iohn testifieth saying, We know that we are of God, & the whole world heth in wickednes. And yet that were not so much, if the multitude of thē that liue in their lewd­nes, 1. Iohn. 5. 19. would permit them to passe peaceably, that incline to leaue their lewdnes. But whosoeuer will not run with them to the same excesse of riot, must look to be maliciously depraued, & contēp­tuously derided, insomuch that Jsaias saith, that he which refrai­neth Isay. 59. 15. Vse. 1. from euill, doth cause himselfe to bee counted a mad man.

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

Mens waies can neuer bee good, whiles their heart is without [Page 57] soundnes, and the heart canne neuer be sound, whiles the mind is without iudgement. As therefore it commeth to passe, that so ma­ny loose their labour in attempting impossibilities, in seeking to drawe vp a sappe of knowledge and wisedome, our of the roote of ignorance & folly. They would haue their people to be at their back, ready to forbeare euery euill which they forbid, & to per­forme all the duties which they require, and yet not to meddle with religion, or haue any dealing with sermons or Scripture. So they would haue their words obeyed, and Gods resisted: so they would haue their owne willes satisfied, rather then the soules of the parties saued; but so they shall find themselues crossed, and their commandements vtterly contemned. And besides this, wee may learne to looke for strong encounters when wee assault the holes of Satan, and strike at sinne, we must prepare for a sharpe conflict, a short skirmish and bickering will not suffice to van­quish him. Jt is expedient to bring with vs all sort of weapons & munition to this battaile: especially good arguments to conuince the parties whome we deale with, that that which appeareth in shewe to be abhominable, may be prooued in truth to bee reaso­nable & necessary. And withall it must be prouided that patiēce be not wanting: for that will helpe to winne those at the last, which cannot be induced to yeeld, at the first: and that will bee a meanes to protect vs from the stroke of the clamorous outcryes which are like to be made against vs. If it be thought an abhomi­nable course for thē to depart from euill, it wil be iudged an exe­crable crime for vs to perswade them to it. S, Peter saith, that they will speake euill of them which leaue theire society and fellow­shippe, and therefore much more will they doe so of vs, which both leaue it our selues, and leade away others in like manner 1. Pet. 4, 4. with vs.

Consolation for them to whome nothing is so acceptable, as 2 power against sinne, and nothing so fearefull, as backsliding frō grace, which against their corruptions crie out with the Apostle: Who shall deliuer me from this body of death? and for constant per­seuerance Rom. 7. 24. do pray with the prophet: Establish me with thy free spirit. When euill is as loathsome to them as a prison, when cor­ruption Psal. 51, 12, is as bitter as death, when their hope of stability & free­dome [Page 58] dependeth on the spirit, how vnlike are these men to the fooles which abhorre goodnes? what though they loath not sin­fulnesse with so great a detestation as Paul did? What though they long not for grace with so ardent a desire as Dauid did? Yet if they hate euill truelie, though not so vehemently, or praie for the spirite faithfullie, though not so feruentlie, they haue wisedome in the same nature and kind that these holy men had, though not in the same degree and measure.

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

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

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

First, the vnfained loue and faithfulnes that is in good mē ma­keth Reasons. [Page 59] them mercifull and helpfull to their companions. No men are so liberall as they, and they are not more liberall of any thing than of wholesome counsaile, and incouragements to piety and wisedome. They are most ready alwaies to bestow that, which is of greatest value, and will yeeld their friends the largest comfort. Such as are truely religious do esteeme it a greater gaine to pro­cure soules to God, and increase to the Church and grace to their brethren, than to get wealth and promotion to their owne selues. And the wicked on the contrary part are no lesse busie then they, though not so well occupied: for they bestir themselues about their masters worke, to corrupt all that haue fellowship with them, and to draw as many as they can possibly, into their felow­ship. It is noted in diuers that are infected with the pestilence, or other foule diseases, that they are very desirous to infect their neighbours: and so is euery one that hath the plague sore of sinne running vpon him, he wisheth (and would worke it also, if it lay in his power) that all the world were ouerwhelmed with iniqui­ty. Our Sauiour condemning the notable wickednes of the sinfull Pharisies, doth charge this vpon them as one marke of vngratious miscreants, that they would compasse sea and land to make one pro­selite: Mat. 13. 15. and when he was made, they would make him two fold more the child of hell then themselues.

Secondly, there is a certaine vertue in the words and behauior 2 of men that are indued with heauenly wisedome, which also by the blessing of Gods holy spirit doth worke effectually in many that liue with them. That which they say is very forcible to illu­minate the mind, and quicken the heart: and that which they do is of great importance as a president for their actions, and a pat­terne for their waies. The brightnesse of their shining vertues doth make them better sighted, which see them with good li­king: and the looking vpon such examples, is a meanes to make the beholders like vnto them. And for this cause the Queene of Sheba did so much admire the preferment of Salomons attendāts: 2. Chro. 9. 7. Happie, saith she, are thy men, and happie are these thy seruants which stand before thee alwaie and heare thy wisedome. And in like manner there is a venome in the workes and words of the vn­godly, which as the Apostle saith, doe fret like a gangrena, and [Page 60] mens soules are much more subiect to the contagion of sinne, than their bodies are to any diseases. Oh, how many waies, and by what degrees doth mischiefe and ruine growe to them which haunt their company? The vse of hearing of lewd or blasphemous speeches doth quickly quench zeale, and make them seeme to be nothing affensiue. The custome of seeing of abhominable pra­ctises, doth quell their hatred of them, that they can be lookers on without dislike. And so from the eare in time commeth con­tagion to the tongue: and from the eye infection proceedeth to the hand, that that which they heare they will speake, and that which they see they will doe. Moreouer though there were in them before, some good opinion of godly men, and Christian ex­ercises, yet when they shall dayly heare them spoken against, and iested at, and none to refute the slanders, or reproue the scoffing, it will at length estrange, and vtterly alienate their affection from them. When a brand is taken out of the fire, and cast into the snow or raine, it cannot but be extinguished at last, though it bla­zed much at the first. And adde yet this to all the rest, that they shall not onely be peruerted by the grosse sinnes and vices of the wicked, but also inchanted by their euill qualities, and seeming virtues. If there be any natural or counterfeit humility, or patiēce or courage, or liberality, or such like, these shall giue countenance to their filthiest corruptions, and make them both tollerable, and imitable.

Jnstruction to them that sincerely affect vnderstanding, and Vse. truly desire to be made wise to saluation, that they do not onely read good books, frequent diuine seruice & heare good sermons, but likewise keep good company: for that is also one ordinance of God for the information of men in his waies. He would haue Io­sua prepared for gouernment by Moses, and Elisha for prophet­ship by Elijah, and the disciples for Apostleship by Christ. The schooles of the prophets were fit seminaries for the ministery that was vnder the law, and the vniuersities are meete nurceries for the ministery that is vnder the Gospell, and godly society hath bin a forcible helpe to Christian conuersation at all times. What is de­sirable that is not therein to be found? They whose minds are ig­norant, may there haue a dayly market to buy knowledge, [Page 61] and that good cheape with diligent attention without any mo­ney, or charges. They which are distracted with doubtes, may there haue meanes for their resolution, to ridde them out of their perplexities. They which are dull and lumpish, may there finde such quickning, as whereby their spirits shall be made fresh and liuely. They which are in feares and anguish, may there recouer comfort, and be deliuered from their agonie and terrours. And asmuch heedfulnesse is to be vsed for the abandoning of bad cō ­panions, least they be meanes to quench good desires in them as fast as the godly kindle them. These which would be saued from damnation S. Peter admonisheth to saue themselues frō a froward generation. 2. This doth teach men warines, & great circumspec­tion Act. 2. 40. for their houses, that they giue not entertainment to wick­ed fooles that will infect their families with the leprosy of lewd­nes▪ One sinfull seruant that dwelleth in their house: or one grace­les ghest that haunteth their house, may quickly peruert theire whole houshould, as a little leauen leaueneth the whole lump. We are so prouident for our beasts, that we will not permit such o­thers as haue contagious diseases to eate with thē, or to stād with them, & shall we be lesse carefull for our, frinds, for our seruāts, for our children, for our yokefellowes, for our selues for the state of our soules? Shall plaguy persons haue liberty to open their botches, and carbuncles, among our people, and in our presence, and at our very tables?

Reproof of them that make no difference of any company, the 2 worst are as welcome to them as the best, & fools as much made of, as wise men. Either they know not wisedome, or desire it not; either they discerne not of folly, or feare it not, otherwise they would not asmuch affect of an vnsauory stinck, as a comfor­table welspring. And many are iustlie to bee charged with this fault, who hauing choise of seruices, or habitations, or matches, consider not where are the godliest people to con­uerse with, but where is the greatest wages or moste com­modity to be gained, and so many place themselues or their chil­dren oftentimes in Sodome it selfe, among Papists, and idola­ters, among the blasphemers, & Sabbath breakers, amōg whore­mongers and drunkards, among all sortes of wicked persons. [Page 62] Some adioyne themselues to such as neighbours, some as ser­uants, some as yoke fellowes, of whome it may be truely saide ac­cording to the prouerbe, that they gette the diuell and all. And this is a sinne so much the more hainous, if they bee delighted with these venemous companions. As it is to bee obserued in a number, that no wine is so sweete vnto them, as the company and talke of ruffians, and scoffers, and no vineger so tart, as the pre­sence and conference of such as feare God.

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

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

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

First, the plagues which follow sinners are mightie and forci­ble, Reasons. 1 God sends them, and Angels bring them, and who canne withstand them? According to their commission, they may strike where they will, and when they will, and how they will, with­out any resistance. The prophet Amos speaketh home to this Amos. 2. 14. purpose, and doth fully confirme our point in hand. The flight shall perish from the swift, and the strong shall not strengthen his [Page 63] force, neither shall the mightie saue his life; Nor hee that handleth the bowe shall stand▪ and he that is swift of foote, shall not escape, nei­ther shall he that rideth the horse saue his life.

Secondly, as they are powerfull and puissant, so are they also 2 iust and righteous. They haue pursued their pleasures, and pro­fittes, and pride, and all their sinfull lusts, with delight, and there­fore it is equall that curses should pursue them for punishment therof, and especially those which with violent hands, or virulent tongues haue persecuted their brethren. Of such men, and of such Psal. 140. 11 misery, for that cause speaketh Dauid in one of his Psalmes: The backbiter shall not be established vpon the earth▪ euill shall hunt the cruell man to destruction.

Terrour for all them that are in the power of their sins, that they liue in continuall danger of one stroke or other, yea of death, yea Vse. of destruction, yea of hell, and damnation. What time can any of them truly say, I am now in safety, as yet I shall escape Gods vēge­ance? Doe they not know that whē they shall say, peace and safe­tie, then shall come vpon them sudden destruction; as the trauail vpon 1. Thes. 5. 3. a woman with child, and they shall not escape? Who can say with warrant, I am heere free from the dart of death▪ J shall surely cary my selfe frō hence, my life shall not be taken away in this place? Can any house, can any fort, can any caue, can any place vpon the earth, or in the earth, or aboue the earth, keep back Gods curse, and make a seperation betweene sinne and misery? Yf the one be let in, the other will not be shut out: for it hath right & might to come to his cōpanion. Paradise could not priuiledge our first pa­rents frō the punishment, after that they cōmitted the fault, and heauē could not help the reprobate Angels against their damna­ble condition, when they had fallen into rebellion. And who can say & make it good, at any repast or recreation, I shall continue this feast, or game, or sport, to the end before my fall & ruine? this delight shall not be interrupted and broken off by fear & tormēt before it be fully finished? Doe they not remēber that the wrath of God came vpon the lusting Jsraelites in the wildernes, whiles they were eating the dainties which they so much desired, that he slew the strongest of them with meate in their mouthes? Was not Aminon Dauids wicked son killed in his own brothers house [Page 64] at table, at a banquet, when his heart was most merry with wine?

Admonition to hasten their conuersion to the Lord, that their 2 speedy repentance may outrunne the plagues, and stay them in due season, their humiliation comming into the presence of God, before the euills do come at them. The Niniuites dealt wisely this waies: when they vnderstood by Ionah that their desolation approched so neere vnto them, they foorthwith set themselues to fly from it, and with all expedition fell to fasting, & by that means preuented it. It is not safe for the hunted beast to stand still, when the stronger that seeketh his life, hath him in pursuite, and much lesse for wicked men to be secure, when the vengeance of the Al­mighty doth follow them. If they say, we haue power, and friends and are well able to stand for our selues, let them remember that which hath bin formerly handled, that though hand ioyn in hand, Prou. 11. 21. the wicked shall not be vnpunished. The strongest Wether in the fold, and all the rest of the flock with him, cannot incounter with the Lyon. If they say, we haue policy and plots to helpe our selues by, and know how to prouide for our safety, let them know that there is no wisedome, neither vnderstanding, nor counsell against the Prou. 21. 30. Lord. If they say, why should we now be more afrayd then hi­therto we haue been? We walked in the same way before, and the same punishments were threatned before, and sithence we had no hurt till this time, what likelihood is there, that it will come hereafter, especially our present state being so prosperous. Let them consider, that in the course, the poore hunted creature, though vnreasonable, is not yet so silly, as to thinke that there is no pursuite after her, because shee seeth no perill before her, her feare is in regarde of that, which followeth at her heeles, and not of that which is in viewe of her eyes. And the longer they haue escaped, the lesser time remayneth to es­cape, as the beast is nearer to her death, towards the end of the course, then at the first setting foorth.

It is the argument which Saint Peter vseth to proue, that the perdition of such impious persons, approacheth on fast, and is at hand, because that their iudgement long agone was not farre off, and their damnation sleepeth not, that is, hath beene iournying [Page 65] towards them euer since, both night, and day, without any stay or intermission. Doct. 2

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

THe meaning is, that the godly person not onely himselfe in­ioyeth his goods whilst he liueth, but when he dyeth, leaueth the same to his children, in such sort as that also their children through Gods mercy inherit the same. Againe, the wicked man is so far off from leauing his goods to his posterity, as that by Gods prouidence they oftentimes are rolled from him vpon the righteous person, who is as it were his heyre against his will. Yet this is not so to be taken, as though it held vniuersally and perpe­tually in euery person. Many good men haue no children at all; many good men haue no children suruyuing them: many good mens posterity endeth in their immediate issue: many good men leaue their children poore, and in meane estate. Soon the con­trary side, diuers wicked men leaue their lands and riches to their owne children, though impious also like their parents, and they conuey them to their seede after them, which in like manner possesse them, as the Prophet sayth in the Psalme: Thou fillest their bellies with thine hid treasure: their children haue enough, and leaue the rest of their substance for their children. But he spea­keth of that which cometh often to passe▪ though not alwaies, & which are the readiest meanes for such effects. He that wold pro­uide wel for his posterity, cannot find out any way so good for his childrēs estate, as to be godly himselfe. And if the Lord withhold that blessing from him, he may recompēce it by making his chil­dren inheritors of grace & saluation: and if either he giue him no children, or children of no piety and goodnes, he will vndoutedly counteruail it with increase of heauēly gifts, & glory for his own [Page 66] soule. And he that giueth himselfe to iniquity and sinne, doth as much as in him lyeth to subuert both his estate and family, and if that both stand, notwithstanding the course he taketh, to bring them to ruine, then as Dauid said in the forerecited Psalme, his portion is only in this life, and his punishment reserued to be the larger in the world to come.

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

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

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

Secondly, good men will get their goods well, and vse them 2 well, they shew to others commonly mercy and liberality, and that returneth and continueth both vpon themselues and theirs: whiles their owne soules are glorified in heauen, the state of their issue is made prosperous on earth. Their receiuings do farre sur­mount their bestowings, during the time of their being here; and yet as it were an annuity is faithfully confirmed, & duely perfor­med vnto their posteriry after them. He is saith Dauid euer mer­cifull Psal. 37. 26. and lendeth, and his seede inioyeth the blessing.

Thirdly, godly men will in such manner educate and trayne vp 3 their children, that they shall be instructed how to order them­selues and their substance, so as God shall be pleased with them, and the Church holpen by them, and they preserued as fruitfull [Page 67] plants, to send foorth seed and sciences to the succeeding genera­tions. See the 21. verse of the 11. chapter for other reasons, and the vses of this point, where it hath been more largely handled in the second doctrine. Doct. 2

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

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

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

Secondly the godly are the sons of God, & fellow heirs both 2 of heauen & earth together with Iesus christ, & the sinners but as slaues & boudmen in the house (to make the best of thine estate) & therfore all that they, and all that they doe is destinated to the vse, and behalfe of the children. 3

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

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

Instruction not to be distempered with enuy or anger, or feare or any other kind of passions, when we see sinners gather riches 2 in heapes, and keepe them in holes, fithence the seruaunts of God shall haue the fruition of them. Hath the childe anie cause to repine at the greatnesse of the flocke which is in the charge of his fathers sheepheard? or at the sums of money which are in the handes of his fathers bailiste? Hester and Mordecay [Page 69] could brook no man lesse then Haman, and yet they had no rea­son to grudge at the building and furniture of his house, though Hester. 8. 1. 2 it was sumptuous, because hee therein did onely make prouision for them. 3

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

BY foode, he meaneth all such things as are needful for the vse of mans life & by much he vnderstādeth a fit and competent measure, which diuers times groweth to bee large and ample. And this do poore men often attaine vnto, when they are proui­dent, and diligent in managing of theire affaires, and by name in the worke of husbandry, and so it also holdeth in all other [Page 70] honest and lawfull vocations. Now againe on the contrary side, some are consumed by indiscretion. For many a one who hath a good stock, and faire liuings and fruitfull grounds, by neglecting labour, and not ordering things aright, wasteth all that he hath, and falleth into great want and necessity.

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

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

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

Secondly, discretion and industry make gaine of seasons and 2 [Page 71] places, and opportunities, and many commodities, which indis­cretion and idlenesse, either see not, or marke not, or get not, through want of labour and paines taking.

Thirdly, the promise of blessing is made to them that are faith­full 3 and diligent, without respect of persons, and the slothfull and vnthrifty haue the curse threatned against them, whatsoeuer their conditions be. He that tilleth his land, shall be satisfied with bread; Prou 28. 19. but he that followeth the idle shall be satisfied with pouertie. Vse. 1

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

Confutation of them that when their state is shrunke & their wealth cōsumed, are as vnrighteous in misplating their cōplaints as the very vnthrifty in mispending their portions. Some par [...]e of the blame must lie vpon the greatnes of their charge: some vpon the negligence of their seruants: some vpon the smalnesse of their liuings: some vpon the vnfaithfulnes of them whom they trusted, and gaue word for: some vpon the hardnesse of the season, & vn­seasonablenes of the weather: but nothing vpon their owne euill [Page 72] husbandry and sinfulnes. But why did they entertaine such false seruants, and trust such vnfaithfull friends? why would they for ostentation burden themselues with more in family then were needful? As for the other causes, haue not some of their neighbors as many children, and as little liuing as they, and that in the same times, and places wherein they liue? And they prosper, and decay not: their substance is augmented, and not diminished: they haue ynough for their own present inioyment, and surplusage to leaue to theirs after them. But tillage, say they, which inforceth a ne­cessity of housekeeping, hath brought vs downe, and therefore we lay downe tillage, and giue vp housekeeping, and so we hope to recouer our selues againe. But sithence God doth commend til­lage as profitable to euery degree and yeelding food plentifully to all, why do they traduce it as a thing that were hurtfull, and cause of vndoing to any? Doth it not come often to passe, that many by ouerthrowing of that, do ouerturne their whole estate, and they that pick such a quarrell at housekeeping, are driuen to make sale of all, and leaue themselues no house to keepe?

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

HE that spareth his rod) which withhouldeth due correction from his child when it is needfull, hateth his sonne, becom­meth his enemy, though not in affection, yet in effect, by omitting [Page 73] a duety so necessary for his welfare. But he that loueth him vnfai­nedly, with a [...]nd affection, and the loue of a godly father, cor­recteth him betime. The words in the Originall tongue are of great force: for this betime which seemeth to be an aduerbe, is there a verbe, and signifieth to rise timely in the morning, and di­ligently to seeke, so that it signifieth aswell the due care which good parents haue for the nurturing of their childrē, as their pro­uidence to do it in good season, whiles they be tender, & yong, before they grow to strength and stomack, and so either vtterly refuse, or little regard all fatherly correction. And that which we translate correction, doth also signifie instruction, so that the sen­tence may thus be well Englished: He that loueth him, hastneth chastisement and instruction to him. And those are meet to be ioy­ned together, somtimes stripes with admonitions, and alwayes admonitions with stripes. For the smart of the flesh, and the paine of the body, will bring small profit to the soule, vnlesse they heare their fault declared, and haue direction how to reforme it.

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

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

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

Secondly, the comfort and profite that insueth to children 2 by castigation and stripes, doth make their loue appeare that therein shall be friend them, and discouer their vnkinde dealing, which deny thē that benefit. It is one of Gods ordinances, wher­by they are deliuered from many euils, from hurts of bodies, from ruine of state from blindnes of mind, from sinfulnes of hearte, from wickednes of life, from destruction of the whole man. And therfore doth the Lord testifie, that the rod and correction giue Prou. 29, 15. wisdome. And therefore doth he also require that our children be not defrauded of it. Withhold not, saith he, correction from the child if thou smite him with the rodde he shall not doe. Thou shalt smite Prou, 23: 13. him with the rodde, and deliuer his soule from hell. Now what in­humanity is it for a man to see his son in daunger, and will not succour him? to see him plunged in a riuer, and will not plucke him out? to see him falling into the fire, and will not preserue him? to see him sinking into hell, and will not helpe to saue him?

Reproofe of them that vse all the shiftes that they can deuise Vse. 1 to exempt themselues, from shewing this laud [...]ble loue, and al­so their children, from receiuing such wholesome correction. Of all professions, they are most vnwilling to become phisitions, neither are so loath to minister to anie, as to their owne, whom God hath appointed to bee theire patients. Though they lye, and sweare, and steale, and bee stubborne, yet theire faul [...]s bee not so greate, they saie children will bee children, and did not wee commit as grieuous offences our selues when we were yonge. But are not childrens faults, sinnes againste the Lord? Are not childrens sinnes punishable by the lawe of the [Page 75] Almighty? Are not children mortall and subiect to death aswell as men of gr [...] age? Shall not children appear before the iudg­ment seate of Jesus aswell as those which are elder? And sithence we had the same corruptions our selues, it should cause vs to bee more pittifull towards them, and watchfull ouer them, otherwise it is to be doubted whether as yet we be healed of the sins of our youth and pardoned for them. But it is needelesse say they, so far to trouble our selues, yeares will bring wit and discretion▪ or at least their owne rod will be ate them, and make them to amend. But who tould them that they shall liue to the yeras of discreti­on? How if the sword of iustice cutte them off before for theire lewdnes, and giue no time for theire owne rodde to worke anie goodnesse in them? And though they should remaine, and smart also for the sinfulnes of their childhood, yet there is greater dan­ger lest their hearts wil be more hardned, and made worse, than hope that they wil repent and be made better, because Gods me­dicines haue beene deteined from them, and his blessinges are not promised vnto them. And who shall make any praier for them with comfort of good successe? The sinfull sonne is nei­ther able to doe it, nor willing nor accepted, if he shoulde: and the negligent fath [...]r hath small incouragement to intreate the Lorde to doe that wherein hee himselfe hath vtterlie fayled of all dueties to serue his prouid [...]nce. But graunting all this to bee true, that so much euill proceedeth from the neg­lect of correction, and so much good by the seasonable and moderate vse thereof, yet one impediment hindereth them that they cannot bee broughte to exercise it. Theire kinde hearte is so tenderly affected towardes theire little ones, that they cannot endure to heare them crie, or see them weepe, and the rodde will make them doe both, and therefore they muste needes forbeare it, But you mistake the cause, and miscall your aff [...]ction, it is not ki [...]dnesse but crueltie, nor the tendernesse of your hearte, but the hatred in it (according to Gods testimony) that can rather indure the diseases of sinne in your childrens soules, then the curing of them with teares, and sorow.

And yet this vnmercifull fauour doth rather prepare them [Page 76] to sorowe, then priuiledge them from it, because it will increase their misery in time to come. If Dauid had mo [...] [...]rieued Ado­nitah with the rod & rebukes when he was a child, it is like that he might haue escaped the sinne of treason, and the griefe of vio­lent death, when he was a man. But the scripture noteth that hee would not displease him to saie, why hast thou done so? 1. Kings. 1, 6.

Instruction to childrē to take notice with thankfulnes of their 2 parents loue, not onely for their food, and apparrel, for their por­tion and patrimonie, but like wise and that in a principal maner, for their good education, for their holy instructions, for theire wholesome and medicinable corrections, though for the present they seemed somewhat sharp and bitter vnto them. These things are onely profitable to their bodies, and yet not alwaies, nor for perpetuity: but these are for the good of theire soules, and that certainly, and for euermore. The fathers fondnes, and Gods anger and the childs ruine, goe often together with those earthly pos­sessions: but the fathers faithfulnesse, and Gods fauour, and the childes happines are alwaies conioyned, where this healthfull discipline is duly exercised and regarded.

THe righteous,) all those which are religious in hearte, and vpright in their wayes, eate, that is, inioy all good things, as they shall not be starued through want of food, so they shall not be destitute of cloathing, or lodging, or habitation, or any other thing that is needfull for them: eyther they shall abound with plenty, or be prouided of that which is sufficient. Sometimes they haue no greate store for their eies to looke vpon, yet liuing by faith and not by sight, they haue alwaies enough for theire soules to be satisfied with. But the bellie of the wicked shall want, and their backes also very often and according to the curse of the lawe, manie of them liue in hunger, and in thirst, and in naked­nesse, and in need of al things. And albeit this iudgement is not Deu. 28. 48. executed vpon them all, yet cōmonly some other more heauy and [Page 77] hur [...]full is inflicted vpon them that escape it. And of neither of them which get most, nor of them which fare best, it can be truely affirmed, that they eate to the contentation of their minds. For though they haue much wealth in their hands, & much meat at their tables, and much wine in their bowles, yet they haue not much, nor any contentment in their hearts, for they remaine vn­satiable.

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

He onely is blessed in earth, that is to be glorif [...]ed in heauen, and none can possibly be happy here, so long as he standeth in state of damnation for hereafter. When the Spirit of God giueth grace to the soule, his prouidence will not fayle to minister all good things to the body. And therefore the Apostle sayth, that 1. Tim. 4. 8. godlinesse is profitable vnto all things, which hath the promise of the life present, and of that that is to come. On the other side, vngodly men hauing no piety in them, haue likewise no promise to them. The best that may be hoped for is this, that if they be Gods elect, he will drawe them to himselfe by penury and wants, or other scourges. If otherwise, let them know, that he neuer giueth any thing to them in mercy, whome he is minded to destroy in iu­stice. A larger prosecution of this point, see in the tenth Chapter, verse the third, vpon these words: The Lord will not fam [...]sh the soule of the righteous: but he casteth away the substance of the wicked.

AN EXPOSITION OF THE FOVRTEENTH CHAP­TER OF THE PROVERBS.
CHAPTER XIIII.

A Wise woman) Such a one as is both godly and discreet, buildeth her house, is helpfull and profitable, to the state & family of her hus­band, and her owne. But she that is foolish, being destitute of grace and good prouidence, how much wit soeuer she hath: for many times the most witty wiues, are the least thrifty huswiues, destroi­eth it, vndooeth her hus [...]and, her selfe, and children, and ouerthroweth the whole houshold.

It behooueth a man in regard of his whole estate, to be wise Doct. and wary in making choyse of his wife. Though his owne skill and power be slender▪ and vnable to effect any matters of impor­tance, yet by a wise diligent helper, he may bring great things to passe: and though himselfe be neuer so industrious and expert in his calling, yet by a wretchlesse and wastfull yoakefellow, his la­bours may be all consumed. A good woman comming to a house scarce side-wall high, will set vp the roofe, & furnish the rooms: but a lewd huswife finding an house already built and stored, will [Page 79] rase the foundation of it, and quickly empty it of all the furniture. Some by their sloth & carelesnesse, neglect either to get or saue: others by their pride or luxury, or like vices, spare not to lauish out, and mispend, and all by sinfulnes and rebellion against God, do drawe downe his curse and iudgements vpon them. Some­what hath been already spoken to this point, in the twelfth chap­ter and fourth verse, vpon these words: A vertuous woman is the crowne of her husband: but she that maketh him ashamed, is a rotten­nesse in his bones. And more remaineth to be handled in the one and thirtieth chapter, where the Lord himselfe doth at large illu­strate the seuerall properties, and good effects of a prudent, god­ly, and gratious woman.

BY walking, and waies, is meant in the Scriptures, the ordinary, vsuall, and common course of mens behauiour: & by vpright­nesse, the sincerity and faithfulnes of their harts, contrary to fraud and guile, which pretendeth one thing, and purposeth another, in them which make a shew to doe seruice to God in that wherein they only, or principally propose some carnall end to themselues: and by fearing the Lord, is vnderstood true piety and godlines. So that the sence of the former clause is, that euery one which accu­stometh himselfe to well doing, vnfainedly, without hypocrisie and halting, is vndoubtedly the child of God, and truely religi­ous. But he that is lewd in his waies, that leadeth a wicked life, whether openly, in the sight and view of the world, or secretly, so as is known only to the Lord and his owne conscience, despiseth him, doth actually, and in deed shew contempt to God by viola­ting his lawes, howsoeuer he may beare himselfe in hand, and make others to beleeue, that he doth much reuerence him.

The faithfulnesse or falslood of the heart, may be discerned by the Doct. course of the conuersation.

The grace of the spirit cannot be dammed vp in the soule of a man, but that it will flow forth, and shew it selfe by goodnesse in his behauiour: neither can there possibly be a constant streame of [Page 80] goodnes in his behauiour, vnlesse he haue a spring and fountaine of grace in his soule. The Apostle S. Iohn is plentiful in this point 1. Ioh. 3. 7. 8. 9 & maketh discourse thereof with many words. Little children saith he, let no man deceiue you: be that doth righteousnesse is righ­teous, as Christ is righteous. He that committeth sinne is of the de­uill: whosoeuer is borne of God sinneth not: for his seede remameth in him, neither can he sinne because he is borne of God. In this are the children of God knowne, and the children of the deuill: whosoeuer doth not righteousnes is not of God &c. Where, to do righteousnes, is the same as heereto walke in vprightnesse: to bee righteous, as much as as heer to feare the Lord to commit sin is that which is heer to be lewd in his wayes, and to be of the diuell, is nothing different from that which is here the despising of God.

First, the heart is in the man, as the sappe in the tree, and his Reasons. 1 waies all one with the fruite: & therefore they declare what the man and his heart is, as the fruite doth shew what the tree & the sap is. It is not onely meant of false Prophets, but likewise of false hearted professours, when our sauiour said, that a bad tree cannot Mat. 7. 18. bring forth good fruite. nor onely of faithfull ministers, but also of sincere christians, when he said that a good tree cannot bring forth bad fruite.

Secondly, the communion which Christians haue with Christ, doth cause their conuersation to be holy, & the wāt of the same 2 in the wicked, doth make their waies to be onely lewd and sin­full. And so much S Iohn doth intimate, saying, If that we say that we haue fellowship with him, and walke in darkenes we lie, and doe [...]. Ioh: 1. 6, 7. not truely. But if we walke in the light, as he is in the light, wee haue fellowshippe, one with an other.

Thirdly God himselfe doth iudge & reward euery one accor­ding to his works, and therfore the works are correspondent to 3 the heart, and the heart to the regenerate, or vnregenerate estate of the man, I the Lord, saith he by the prophet, search the heart, & Iere, 17, 10. try the raines, euen to giue euery man according to his waies, and ac­cording to the fruite of his workes.

Consolation to faithfull men, though not void of infirmities, a­gainst Vse. 1 the temptations of Sathā, the calumniations of wicked mē & the feares of their own harts. None are so much accused of cō ­tempt [Page 81] against God, as they which are most religious, in his ser­uice: none are so much burdened with imputations of hypocrisie, as they which are most vpright in their harts. The deuil in his ma­lice, because he seeth their tēder cōsciēces easily affrighted doth labour to perswade thē that there is nothing in thē but fraud, & falshood. Sinfull men when they can charge them with no mis­demeanors not lewdnes of life, take vpon them Gods office to be come iudges of the heart, exclayming that they are hypocrites, and dissemblers, yet proceede contrary to Gods iustice, condem­ning those of hypocrisie and dissimulation: whome he doth com­mend for truth and sincerity. And many doubts arise in theire owne soules by reason of the manifold imperfections of theire liues. They feele want of knowledge in their minds, and dis­order in their affections: they are priuy to them selues of duties neglected, or negligently performed: they finde a guiltines in regard of sundry sinnes committed, and of diuers not soundly auoided: they see still in their nature a pronenes to pride, and many vanities, but no aptnes to that which is good and needefull to be exercised. All these things trouble their harts, & make them very suspicious of themselues, least all their piety bee nothing but an outward profession, and all their former comforts but meerly illusions. But are they desirous vnpartialie to keepe euery com­maundement, if there power were answerable to their will? Doe they indeauour truely to please God, although they cannot do it perfectly? Are they of the mending hand, to yeeld more obediēce to the commandements of God, though they cannot fulfill them Then there is no cause of discomfort: then they are vpright in their waies, and walke in the law of the Lord: then God testifi­eth of them here that they are of the number of those that feare him: and else where he testifieth of all those which feare him that they are blessed. True happinesse is appropriated to them, that none but they can be pertakers of it, and none of them but haue a portion in it.

Conuiction of profane persons to their terrour, whose onelie hope of happines cōsisteth in this that they haue a good soule to­wards God, howsoeuer men think and speake of them: for they [Page 82] loue him with all their heart, & with all their strength, and that is as much as he requireth, and as the holiest of them all performeth And therefore preachers and others are too full of iudging when they repute him to be so bad, and their faults to be so haynous, and their state to bee so dangerous. But will you haue the mat­ter to be referred to God himself, as it must be whatsoeuer your will is? And will you stand to his sentence therein, as you shall bee compelled, though it bee against your wills? Then heare what he pronounceth of you that he which is lewd in his waies, despiseth him, nay yet more for the greater aggrauation of the sinne that hee is a despiser, or despising of him, which is more emphaticall, and imployeth an habite, & accustomable practise, and professed contempt. You imagine that men are too sharpe in their censures, and condemnings: you shall feele vnlesse you repent, that the Lord will bee farre more seuere in this sentence, with the execution of it. You will sweare, and blaspheme the name of God, if it be but to anger them that like not of it you will vse wanton & sinfull exercises on the Lords day, in despig it of those that bee grieued at it: You will proceede on your owne wayes, and vilifie all such as shall reprooue you for it: but whom in the meane time, doe you contemne? and whome haue ye sought to reproch? Euen the mightie and glorious God, who is both able in power, and ready i [...] wrath to returne your waies vpon your owne heads. Hee will bee honoured and you shall be despised: he will haue eternall praise, and you shall haue euerlas­ting confusion. But for those that sinne not so presumptuously, nor with such an high hand, if that they be in the power of sinne and without repentance, this point is very vncomfortable. They dreame that the Lord is not so much offended with them, and their behauiour, as they heare spoken in sermons, but that he will lightly passe by those things which heere are counted great matters: but let them know that he is more righteous then man, and hateth euery sinne more then all men hate all sins. And how­soeuer through Christ, he passe by the infirmities of the godly, & taketh things at the best, which they doe, yet hee dealeth not so with the wicked beeing his enemies, but iudgeth of their waies according to the nature, and effects, and consequents of the [Page 83] same. As he will doe them no wrong to make their faults more or more grieuous then they are: so hee will shew them no fauour to extenuate their sinnes, or mittigate the punishment which they deserue. This he testifieth of al that are lewd in their waies, what­soeuer their cloakings, or defences, or excuses be, but they are no better then despisers of him, and therfore to be plagued no lesse than they that despise him.

IN the mouth of the foolish; in the vsuall talke of wicked men, especially, when they are of any hawty heart and high minded is the rod of pride, such speeches as proceed from pride, & wher­by they strike at others, & are cōmonly smittē themselues, either man taking aduantage of them, or God inflicting punishments, for them. But the lippes of the wise, such words and answeres as in humility they vtter to men, and such praiers and petitions as they send vp to God, preserue them protect themselues, and others also from hurts and dangers.

It is property of proude men to haue arrogant and hurtfull Doct. tongues, Jt is not easie for them to speak, and not to speak to the extolling of themselues, and di [...]grace of others. The naturall cur­rent of their discourse is stopped, when they may not boaste, or threaten, or reuile, or traduce, or vtter some contemptuous iests a­gainst their neighbors. Behold saith Dauid they brag in their talk Psal. 59, 7, 8. and swords are in their lips: for who say they, doth heare? But thou O Lord, shalt haue them in derision, and thou shalt laugh at all those nations.

As this their sinne is common and frequent, so are the scrip­tures also plent full of complaints against it in many places, and so are they in denouncing proportionable punishmentes, and so are they in declaring how they haue bene executed.

First, pride doth ingender malice, and enuy, and fiercenes, and it came no way more readily and harmefully exercise them by Reasons. 1 violent speeches, and therefore it vseth them, as ordinary wea­pons of mischance.

Secondly, in striking at men with contumelious and proude 2 words, they also lift vp themselues insolently against the Lord, and therefore both in defence of his people, and reuenge of his enemies, he maketh their stripes to light on their owne backes, and the strokes of their rods to fall on their owne faces. To that end speaketh Dauid in the twelfth Psalme. The Lord will cut off Psal. 12. 3. all flattering lippes, and the tongue that speaketh proude thinges. Which haue saide, with our tongue will we preuaile: our lippes are in our owne power: who is Lord ouer vs? And to the same effect he Psal. [...]9. 11. 12. 13. prayeth in another Psalme: Scatter them abroad by thy power, and put them downe, O Lord our shield, for the sinne of their mouth, and the words of their lips: and let them be taken in their pride, euen for their periurie and lies. And let them know that God ruleth in Iacob, euen to the ends of the world.

Instruction that so far as we are vnwilling to be hurtfull or to be Vse. hurt with our tongues, we get humility in our hearts. If we giue place vnto pride, our pride will haue the comand of our mouthes, and set our lips to smiting: we shall vncessantly be offering iniury to others, & haue them all at last returne vpon our selues. Are we therefore desirous to liue in peace without vexation and perill? let vs put away pride then: for that is a continuall make-bate, and in­dangereth vs dayly. Would we auoide that shame and disgrace which commeth vpon lyars and slanderers, when their falshood is found out? let vs beware then of arrogancy: for that is impudent and bold to affirme any vntrueth, and God is iust and righteous to bring the trueth to light, 2. Not to presse our selues without need, into the place or company where foolish prowde persons haunt. If we come within their reach, we must looke to be lashed or knocked, they are soone ready to strike, euery word is a blow with them. True it is that they offer violence also to them that are absent, and depraue many that neuer come among them, but it is lesse daungerous when we prouoke them not vnnecessarily with our presence, nor expose our selues to their bitter or scurrilous speeches.

But the lips of the wise, &c.) The vse of a good tongue is a de­fensiue Doct. 2 weapon against the strokes of an euill tongue. See chap­ter the twelfth. v. 13. Doctrin the second.

BY Oxen) he meaneth those kind of labouring cattell, which are applied to plowing, and other works of husbandry, and where they are not, or not set to worke, there the cribbe is emptie, and so is the barne also, foode for man and beast faileth: but much increase commeth by the strength of the Oxe, abundance of corne, and necessary prouision, ariseth by the trauell of cattell, and labou­rers, in diligent plowing and husbandry.

The seruiceable creatures are most profitable and necessary. Doct. The Teame and plowmen cannot be spared, as tillage & plowing cannot. By these, sundry sorts of beasts and foules fare the better especially those that are tame and domesticall: and by these are all degrees of people maintained, the meanest, the middle sorte, Eccl. 5. 8. and the mightie, according as it is sayd, that the King also con­sisteth by the field that is tilled. This matter is more largely intrea­ted of in the twelfth Chapter, v. 11. Doctrine the first, vpon these words: He that tilleth his land shall be satisfied with bread.

A Faithfull witnesse) he that maketh conscience, and is resol­ued before the iudgement seate constantly to testifie the truth, will not vsually, nor in his common speech tell vntruths: but he that telleth lies will be a false witnesse, whosoeuer accustometh himselfe to lying in priuate, will not sticke to forsweare himselfe, and beare false witnesse in publick. It is all one in sense with the 17. verse of the 12. chapter, where it is sayde, that he which spea­keth trueth will shew righteousnesse, &c.

THe scorner) that is very sinfull, and contemptuous persons: (for it is a collectiue, and meant of all, or at leaste of diuers [Page 86] of them) seeketh wisedome, by wisedome we may vnderstand the true knowledge of Gods holy will, and where it is said, the scor­ners seeke it, the meaning is, that some of them make shew of seeking, and seeme so to do, being present at those meanes, and outwardly dealing in those exercises, whereby others truely seeke, & effectually find knowledge. And as these vse the meanes without any desire of hauing wisedome, so others would haue it, but contemne all those meanes whereby it is offered, and to be receiued, trusting to their owne wit, and carnall reason. And a third sort seeke it, and are willing to haue it, and at the ministers hands would gladly obtaine it, but only vpon their death beds, or in great extremities, not in loue to God, or sincere affection to his word, or in holy liking of his graces, but only in terrour and passi­on, that they might escape hell and damnation: or the present dangers wherein they stand. Hereof the Prophet speaketh in the Psalme, saying, When he flew them, they sought him, and they retur­ned Psal. 78. 34▪ 36 and sought God earlie. But they flattered him with their mouth, and dissembled with him with their tongue. For their heart was not vpright with him, neither were they faithfull in his couenant. And therefore being so affected it is not str [...]ng [...] that their successe is no better. For though our Sauiour say, that euerie one which seeketh Mat. 7. 8. findeth, yet it is to be vnderstood of euery such one as seeketh faithfully, and in due manner. But knowledge is easie to him that is prudent. We must not so conceiue of these words, as though men of vnderstanding could increase their wisedome and graces without industry and paines taking, but that when they haue vsed diligence in the exercise of Gods ordinances, they may know for certainty that they shall speede well, and be stored with all such graces, as will lead them to life euerlasting. And therefore we see the sence of this sentence expressed in the second chapter of this booke. If thou callest after knowledge, and criest for vnderstanding Prou. 2. 3. 4. 5. if thou seekest her as siluer, and searchest for her as for treasures, then shalt thou vnderstand the feare of the Lord, and finde the know­ledge of God.

They are not capable of any grace, which will not be brought Doct. to renounce their sins.

Jf they deride admonitions, and make them frustrate of that [Page 87] which they were giuen for, they shall make themselues ridiculous and disappointed of that which they seeke for. Wisedome is wise enough to know her friends from her foes, them that loue her vn­fainedly, from them that flatter her, to discerne who will vse h [...]r well, and who will abuse her: who will subiect themselues vnto her gouernment, and who would make her an vnderling to pride and lust, and Sathan. Indeed she calleth vpon one kind of scor­ners to come to her, and learne of her, and promiseth to poure out her minde vnto them, but they are such, as ignorance hath drawne to scorning, rather then malice▪ such as in whome there is possibi­lity of amendment, and not they that are desperately giuen ouer to obstinacy. And euen these silly scorners, that are not yet incor­rigible, must not onely be reformable in hope, but reformed in deed, before wisedome will impart her counsels vnto them, for their comfort. And therefore she saith, Turne you at my corrections Prou. 1. 23. l [...]e I will powre out my mind [...] vnto you, and make you vnderstand my words. As for those which are possessed with an inueterate hatred of instruction, and purposely picking quarrels against the trueth of God, haue contemptuously rebelled against it, the Prophet declareth by their waies which are past hope of any reformation, that their minds are vncapable of all sound vnderstanding. For, saith he, can the blacke More change his skin? or the Leopard his Ier. 13. 23. spottes? then may ye also do good, that are accustomed to doe euill. Jf they could haue changed their minds, and been able to iudge rightly both of that which is good, and also of the euill, they could not choose but change their behauiour to practise the good, and eschew the euill: but for asmuch as custome was growne into a nature, and nothing was to be looked for in all their life, but works of darknes, it followeth that their soules were likewise fi­nally blinded, and neuer to be illuminated with any gratious light.

First, the wisedome of God is mysticall, and vnderstood only Reasons. by reuelation of the spirit, and therefore it cannot be comprehen­ded of them that are meerly fleshly, and voide of all graces of the Spirit. But least of all can they attaine vnto it, which are no­thing but flesh, and such as haue alwayes resisted the Spirit, which is the condition of scorners.

Secondly, they are all prowde, and therefore as the Apostle te­stifieth, 2 God resisteth them, and giueth grace to the humble. Yea they are not in a common maner prowde, and equall therein with o­ther Iam. 4. 6. men, but more presumptuously than any other, in the hight of contempt, they dispise the counsels of the Lord, & therefore in an extraordinary manner he layeth his punishments vpon their hearts, and is sayd to scorne the scornefull. Prou. 3. 34. 3.

Thirdly, all scorners liue in some grieuous sinnes, out of which the breath of scorning sumeth, and therefore no roome is in their sinfull harts for wisedome to lodge in, vnlesse she should beare the diuel company, and inhabitate in that house, whereof he is the master or commander. Saint Paul speaking of simple women, laden 2 Tim. 3. 6. with sinnes, and led with diuers lusts, saith, that they are euer lear­ning, and neuer come to the knowledge of the truth. It was not then the sexe, nor sillinesse of the persons that made them to profit so little, but the sinnes and corruptions of their soules: If therefore the same be in men, why should there not be the same effect also of them? if they be more abounding in men (as when they wilful­ly withstand the trueth of God, whereas the poore weomen were seduced by deceiuers) why should it not be thought that they will make them lesse teachable or capable?

Fourthly, if scorners might find wisedome, this holy and hea­uenly 4 wisedome, when it pleased them to seeke for it, they should become elder brethren to Gods people, & inioy the double por­tion. Earthly things both of wealth and dignity they commonly haue in greater plenty than the best Christians: pleasures they pursue without restraint, and follow their delights continually, if they might also haue grace, & Gods fauor, & the kingdom of hea­uen ready at their wills, the worst men should haue the best prero­gatiue, & the Lord would seem to be most kind to his mortall e­nemies. And it wold come to passe that the greatest part of man­kind wold liue like diuells on earth, & raigne like saints in heauē. And therfore that preheminēce of getting grace, & sauing know­ledge is appropriated to Gods people, & none others (especially if they be scorners) are to intercōmon with them. And that the ho­ly ghost sheweth in another chapter, saying, Wicked men vnder­stand not iudgement: but they that seeke the Lord, vnderstand all Prou. 28. 5. [Page 89] things. And likewise in the psalmes he declareth it to be a degree of good mens happines, that the secret of the Lord is reuealed to Psal. 25. 14. Vse. them that feare him; & his couenant to giue them vnderstanding.

Instruction for euery man with all heedfulnesse to take heed that they finke not into so greate a sinne as scornefulnes is, that will drawe downe so grieuous a plague as scornefulnesse doeth, Though no hurt seemeth to come by it, but benefite rather. If the outward state of many scorners be respected, yet nothing but mischiefe & misery insueth vpon it, if the state of their soules be considered, they all lose all their labour, and returne frustrate & disappointed, when other of meaner place, and naturall partes haue happy & prosperous successe: they are reiected of the Lord, as contemptible persons, and abiects, when others whome they despise, are graced with his presence & countenāce: they are shut out of dores, & excluded from all spiritual cōmodities, when o­thers whom they maligne, are let into Gods treasurie, and stored with all heauenly riches. They therfore that are tending towards it, let them stay themselues before they go too far: they that are come to the gate thereof, let them beware how they enter in: they that are already in the house, yet let them returne back againe, and not sitte downe in the chaire: for then their case is desperate. And this is not one lie to admonish men that they become not scorners, but that also they satisfie not themselues with euery slight and superficiall seeking of wisedome. It is not ynough to seeke, (for the worst men, we see, may do that) but to seeke so as we may finde, which none can doe but they that are good and godly. A greater blessing God giueth to none in this world, than to make his ordinances forcible to them for wisedome, and comfort: and a greater iudgement is not executed vpon any be­fore their going to hell, than the withholding from them grace & vnderstanding. No sicknesse, no paine, no pouerty, no disgrace, no imprisonment, no banishment, no losse of limmes, or life is so dangerous and hurtfull as this is. Though the eies should bee plucked out of the heade, yet if there be sight within the mind there can bee no extremity of darknes, and though the hearte were plucked out of the body, yet if religion abide in the soule, the happinesse remaineth, but then is the state of men wofull [Page 60] when there internall shape is changed, and they are transformed into dumbe idolls, when it may be saide of them as it was of the heathen Gods: they haue eies & see not, they haue eares & heare not & one degree beyond the images, they haue hearts and per­ceiue not.

But knowledge, &c Vnderstanding is neither impossible nor D [...]t. 2. difficult to come by, when men haue discretion. If any be so wise as to discerne their neede of knowledge, and vnfainedly to desire and labour for it, though their learning be not great, nor their ca­passity deepe, yet they shall obtaine it in seeking, and bee made more wise by hauing of it. Else why is the scripture commended for her largesse and bounty to all sorts of people, that haue skill to be vpright without dissunulation? It giueth vnto the simple sharp­nesse Prou. 1. 4. 5. of wit, and to the child, knowledge and discretion. And a wise man shall heare and increase in learning, and a man of vnderstand­ing shall attaine vnto wise counsels.

First, in regard of holy prudence here spoken of: it is said that Reasons. 1 Eccl. 2, 14. the wise mans eies are in his head, though the fool walke in darknes. Albeit others that are blind, see not how needfull and precious knowledge is, yet all that haue vse of their eies (though some be much quicker fighted then others) see that they are miserable without it, and happy and blessed by it, and therfore they price it as a thing of greate value, and therefore they seeke it as a thing most necessary for them. Now they which are so wel affected to­wards Prou, 8: 17. wisdome, are better affected of wisdome, who professeth to loue them that loue her, and they which seeke her yearely shal finde her.

Secondly, they vnderstand where sauing knowledge is to 2 be found, and know that it is a gift supernaturall and heauenlie, and therefore looke not for it from themselues, nor at the hands of any creatures, not by any carnall or fleshly deuises, but repair to the fountaine from whence it floweth.

Thirdly they discerne what meanes are to be vsed for the fin­ding 3 of it, and them they exercise, both seasonably, and earnest­ly, and constantly, & that in faith and humility, Yet let vs not bee taken as though we affirmed that they haue defects in theire iudgements, or earnestnes, or constancy, or faith, or humility, [Page 91] were voide of this holy discretion, and vncapable of knowledge. But this we say that according as these graces are more plētiful in thy man, so he is more prudent, & shal more multiplie his know­ledge; and as they are most scarce, so is he lesse prudent, & shall gette lesse knowledge: and he that is wholly without them, is wholly imprudent, and standing in that case, vnlikely to come by any knowledge that is spirituall.

Confutation of them that lay all the blame of their ignorance, vpon the darknes of the Scriptures, & no part thereof vpon theyr Vse. 1 owne dark hearts, which are couered as the Apostle saith, with a vaile. The word of God is a shining light, and so the holy ghost calleth it, and therefore if they see nothing in it, eyther it is be­cause 2. Pet. 1. 19. they haue no eies, or because their eies haue no sight, or be­cause that Satan hath blind folded them.

They say that the Scriptures are obscure and hard, but God knoweth that their harts are prophane and hard, that the doctrine of truth cannot pearce them, If the word be as a sealed book vn­to them, their owne sinnes haue caused it to bee clasped from them, as beeing both vnworthy of, and altogether vnfitte for such holy mysteries.

Consolation to them, whome God hath graciously illuminated 2 with the sanctified knowledge of his holy will, they stand not in the rancke of scorners, to whome wisdome is denied: but their place is among the godly prudent, to whome knowledge is ea­sie. It is grace that hath opened the dore of their harts, and made a passage for the word to enter, otherwise it would neuer haue bene there. And the same mercy, and blessing, let all that truelie desire it, aswell looke for, as labour for, without discouragement. He that hath the disposing of this heauenly iewell, doth tell vs that wee shall obtaine it, without any greate difficulty. And we seeke a thing which is not lost, by meanes whereof, our successe might bee doubtfull, but that which is in a readinesse for vs, and helde out to vs, and presently to bee put into our hands.

DEpart &c. breake off society and fellowship with the vn­godly person, be not familiar with him. Not that it is alto­gether vnlawfull to haue any dealing with the wicked in com­mon dueties, but to be ioyned too neere vnto them. We are not simply forbidden to buy or sell, or to eate or drinke with them sometimes, when vpon due occasions we are called thereunto, so that we willingly make not choise of their company, but to ioine in marriage with them, to make them priuy to our counsell, or to vse them as inward and speciall friends, this is heere forbidden, & this is vnlawfull. And from him whome thou perceiuest not to haue the lippes of knowledge, that is, separate thy selfe, & con­uerse not, especially conferre not with such as from their igno­rant minds vse to talke ignorantly with their tongues. And yet his meaning is not that wee should forbeare all speech with them that want knowledge; or speake not according to knowledge: for they haue most need to be instructed: but he doth admonish vs to beware both of them that breath out pestilent and contagi­ous wordes, to peruert others, and resist the truth contentiously and will neuer be brought to see their owne ignorance and er­rour.

Neither conuersation nor communication is to bee had with Doct. men of lewd liues, and peruerse lips.

The former part of this point may appeare by that which hath been hādled in the thirteenth chapter. ver. 20. vpon these words, A companion of fooles shall be made worse, and the latter is accor­ding to the admonition giuen in the ninth chapter. ver. 8. Rebuke not a scorner.

THe wisedome of the prudent) that knowledge & vnderstanding which any man hath that is trulie wise, is to vnderstand his way [Page 93] is to vnderstand his waie, is giuen of God, and vsed of him for the direction, and guidance of his heart & behauiour. But the foolish­nes of fooles, all the wit and skil that is in the wicked: (for howso­euer that carrieth a shew of wisedome, yet the substance of it is folly, and though foolish men vse to call them wise, yet the wise God calleth them fooles) is deceit, whereby themselues are be­guiled both in opinion of that they are, & in expectation of that which they hope for, & whereby they beguile others also, either in their soules, or in outward matters.

So far onelie is euery man wise as hee is of godly and Chri­stian Doct. 2 conuersation.

That is true wisdome indeeed which beginning at knowledge doth goe forward to practise, and beginning at faith doth further proceede to the fruites of faith. For vnlesse there bee profitable vse of knowledge both in our generall and particuler callings, it hath neither the sence nor the sauour of heauenly wisdome. To this purpose is that which is spoken by Moses in Deuteronomic: Behold I haue taught you ordinances, & lawes, as the Lord my God Deu. 4, 56. commanded m [...], that ye should doe thou within the land whether ye goe to possesse it. Keepe them therefore, and doe them: for that is your wisedome, and your vnderstanding in the sight of the people: which shall heere all these ordinances, and shall say, onelie this peo­ple is wise, and of vnderstanding. Many of other nations had witie and skill to get wealth and power, as the Niniuites and Tyrians with diuers moe whome the scripture mencioneth to be very o­pulent and mighty: Manie among other people had Art & lear­ning beeing greatly seene in matters of pollicy and nature, as the Grecians, the Egyptians, the Cooldeans &c. many hypocrites, in Israell vnderstood the sence of the Scriptures, and were able to teach others the meaning thereof, & yet the holy ghost testifieth that onely they were wise, and none other but they kepte the lawes of God, and did them.

First, all true wisdome consisteth in the fear of God, & the fear Reasons. 1 of God, maketh mē carefully to look to their waies, that nothing be cōmitted by thē whereby he might be dishonored & offēded, not any thing neglected, wherby he may be glorified & pleased.

Secondly, no man can be said to bee wise at any time, which [Page 94] shall be found foolish at the appearance of Iesus Christ: & there­fore because all, besides the godly, at that day shall beare the burden of folly, it is euident that none which are vngodly, haue at all the blessing of wisedome. And by this argument doth Mo­ses conuince the stubborne and stiffenecked Israelites to be a na­tion Deut 32, 28. 29. voide of counsell, and not to haue any vnderstanding in them. Oh, sayth he, that they were wise: [...]hen they vvould consider their la­ter end.

Thirdly, in regard of their present condition and good estate 3 in this life, none can be iustly accounted wise but godly and righ­teous persons, which order their thoughts, and words, & actions, by wisedome. They alone inioy prosperity, properly so called, and happines: for all the rest are either without competent prouision or the comfortable vse thereof, or the safe continuance of it. If they haue plenty, it is mixed with paine and sorrowes: Jf they liue in pleasures, they are befet about with perils and dangers.

Jnstruction that we satisfie not our selues with ability of spea­king Vse. 1 of holy things, without the exercise and operation of them. Confession in deed is made with the mouth, but faith is feared in the soule, and obedience is performed by the whole man: Saint Iames telleth vs that it is to no purpose for man to say that he be­leeueth, Iam. 2. 14. vnlesse he shew foorth the fruits of beleefe: for it doth him no more good than talke of eating without foode, doeth to one that is hungry, or speech of warmth without fire, or cloa­thing, doth to one that is cold and naked. If the mind be stored with no more knowledge than wil furnish the lips for discourse, it were as good for a man to be voyde of that also, and to become vtterly mute: for profession without conscience and practice, is as daungerous as an accusation against him, and doth much aggra­uate his disobedience. They that dispose not themselues to trauell towards heauen, deale very foolishly when they prate of the way to it: for so much the swifter is their passage towards hell and de­struction. The Lord will not haue the doctrine of saluation dealt wi [...]h▪ as many vse some of the liberall sciences, to be studied only for contemplation: but he requireth all that seeke for the know­ledge of it, to resolue of practise. The word of God is not to be looked in as a Map of strange cuntries, wherein men take a view [Page 95] of many places which they neuer mind to visit: but all the celesti­all coasts which are there described to vs, we must addresse our selues to trauell in, and know by experience.

Confutation of them that thinke it a worke of wisedom to set 2 a faire colour on a foule cause, and cunningly to contriue their plots to circumuent the simple. Whatsoeuer the world deems of such courses, it is certayn that the Lord cōdemneth them: though men iudge that the persons are prudent, and their deuices very politick, yet God saith, that being suttle they are fooles, and all their crafty practises nothing else but foolishnesse and deceit. Nei­ther Ier, 4, 22. doth Ieremie giue any better testimony of them, when he saith, They are foolish children, and haue none vnderstanding: they are wise to doe euill, but to doe well they haue no knowledge. It can­not be that the Spirit of God which is omniscious, should mistake any thing, or being perfectly righteous, should cal men by wrong names, and therefore sithence he stileth these which were so skil­full in harme doing by the name of foolish men, do they not be­wray their ignorance or falshood, which contrary to his testimo­ny doe giue vnto them the title of wise men.

What though they see that which others perceiue not? yet if they haue not vnderstanding to make good vse of it, it were safer for them, not to discerne it. Js it not hurtfull for a desperate man to finde a knise ready to cut his owne throate, or to espy a well wherein he may drowne himselfe? And such is al the wit & cun­ning of crafty persons.

ONe wicked man loueth an other for his sinnes sake, and is the more willing and desirous of his company for his lewd conditions. The word which we translate making to agree, doth signifie to doe the part of an interpretour betweene men of different languages, by whose meanes they mutually vnder­stand each others words, and of an ambassador between princes sent either for the making of a league, or for the confirmation of loue betweene them: & the messengers which Baradoch Baladan [Page 96] the king of Babel sent to Ezechian are so called 2 Chron, 32. 31. But among the righteous that which is acceptable &c. The meaning is, that goodnes, euē such as is approoued of God, and pleasing to good men, doth vnite the minds of those which are godly, & ma­keth them louing and kinde euery one to other.

Likenesse of maners is a forcible meanes to link mens affec­tions Doct. together.

It is a thing common in the nature of all men, and almost of al other liuing creatures, for like to desire the like. The Scriptures testifie it, our owne hearts feele it, and generall experience ma­keth it manifest. Before that men are conuerted to God, that may iustly bee charged vpon them which saint Paul speaketh to the Romanes, that not onelie they commit such things as are worthy of Rom. 1▪ 3 [...]. eternall death, but also fauour them that doe them. But after that they are effectually called, they may truely say with the Prophet I am a companion of them that feare thee, and keep thy precepts. Ex­amples are pregnant and plentiful on both sides, such as wilfully Psal, 119, 63. confirme the point. Who remembreth not what was the cause of the reconciliation betweene Herod and Pilate, who were before at variance? And of the agreemēt of the Herodians with the Pha­rises, which were of contrary factions? Was it not the violence & practises against Iesus Christ? And the prophet maketh mention in a praier, of the confederacy against God and his church, by all or the most part of the idolatrous nations which were nere vnto Israell. They haue taken craftie counsell, saith hee, against thy peo­ple, Psa, [...]3, 3, 4. &c and haue consulted against thy secret ones. They haue said, Come, and let vs cut them off from being a nation, and let the name of Israell be no more in remembrance. For they haue consulted to­gether in heart, and made a league against thee. The tabernacle of Edom, and the Ishmalites, Moab▪ and the Agarims Geball, and Ammon, and Amalech, the Philistins, with the inhabitants of Tyrus Ashur is also ioined with thē ▪ they are in arme to the childrē of Lot. Were all these nations neuer at any difference among thēselues? was there such innocency in them, as that none would offer wrōg to others? or such meeknes and patience, that euery man would beare it at the hands of others? There was nothing lesse: for all may reade that Ashur was violent, and Tyrus prowde, and Moab [Page 97] insolent, and none of the rest but ignorant, and vnrighteous And then all may know, that discord is, where humilitie is not, and when knowledge and equity fail, contentions, and strife abound: but it falleth out with them as with greihounds that goe toge­ther by the eares for a bone, the sight of a poore hare will parte them, and make them with one accord to persue her. On the con­trary side, the hearts of the godly are strongly ioyned together by the graces which they see each in others, and the good serui­ces which both parts performe to the Lord, and his people. Here­by came Ionathans soule to be so neerely knit vnto Dauid, and Dauid so constantly to cleaue vnto Ionathan: hereby was Ruth so firmely vnited to Naomi, and Boaz to Ruth: for the bonds of alliance▪ affinity and marriage were not of such force with them, as the piety and faithfulnes that was in them. Jsaiah speaketh of two aduersary nations, beeing alwaies at deadly fend one with an other, and both of them mortall foes of God and the church, that they should bee reconciled together, and to God, and to the church by their conuersion to Iesus Christ. Jn that daie, saith he, shall there be a path from Egipt to Ashur and Ashur shall come into Egipt, and Egipt into Ashur: so the Egiptians shall worship with Ashur. In that daie shall Israell be the third with Egipt, and Ashur, euen a blessing in the midst of the land, for the Lord of hoastes shall blesse it saying, Blessed bee my people Egipt and Ashur the worke of mine hands, and Israel mine inheritance.

First the wicked of the same disposition, haue a neer vnion one with an other, as contrariwise the godly haue among them­selues. They are subiects of one prince, souldiers of one captaine, seruants of one master, children of one father, members of one body, hauing the same soule and spirit to giue life and motion to him.

Secondly, both the wicked and the godly are sociable to thē of theire owne sort, and much affected with the companie of those which approoue of their waies, and bee ready to ioyn with them in the exercises which delight them. Drūkards cānot well rellish their ale or wine, when they sit at it alone: & as chapmen without custome: so are gamesters without cōpany: the presence & cōmunication of filthy persons doth much recreate the persōs [Page 98] that are filthy: and theeues doe thinke it a very great benefit to get companions with them in their theft. And therefore in the first chapter are there perswasions and reasons, to that purpose de­clared Come with vs, say they, we will lay [...]ait for bloud, and lie pri­uilie Prou. 1. 11. 13 14. for the innocent, without danger: we shall finde all precious ri­ches, and fill our houses with spoile: thou shalt put in thy lot among vs: we will all haue one purse. And the fellowship of faithfull Chri­stians in fasting and prayer, in participation of the word and Sa­craments, and in all holy exercises of religion, doth asmuch re­fresh the hearts of them that addict themselues to the seruices of God, and vnfainedly seeke eternall saluation. They gladly come together, they willingly stay together, they cōfortably conuerse together, as it is sayd in the Acts of the Apostles, that they cōtinu­ed Acts 2. 46. daylie with one accord in the temple, & breaking bread at home did eate their meate togither with gladnesse and singlenesse of heart. Confutation of them that giue the Papists so high a commenda­tion for vnity, which deserue so deepe a condemnation for con­spiracy. Vse. 1 They loue one an other most dearely: but it is because one knoweth an other to hate religion, & Christians, and Prince and country most deadly: idolatry and superstition, and treachery and treasons, are the foundations of their amity and kindnes.

Instruction to try what vprightnes is in our heartes, by our loue or righteous men for righteousnesse sake. Whosoeuer doth 2 trulie detest iniquitie, will louingly imbrace the company of them that be enemies vnto it, and all that soundly sette their af­fections on goodnesse will estrange themselues from them that walke in wickednesse. Dauid built his comfort vpon the firmnes of this groundworke, when he said for the assurance of his fideli­ty towards God that all his delight was in the saints that were in Psal. 16. 3. the earth and in the excellent. And when he appealed to the lords owne testimony of his holy zeale, saying, Doe not I hate them O Lord, that hate thee? and do not I earnestly contend with those that Psal. 139. 21. 22. rise vp against thee? I hate them with an vnfained hatred, as they were mine vtter enemies.

Consolation to them whome no vngodly man can fancy, but 3 euery one maligneth and speaketh euill of, and setteth himselfe a­gainst. What maketh this enmity and opposition, but folly and [Page 99] malice on the one side, and saithfulnes and well doing on the o­ther? It prooueth that themselues are too spirituall for fleshly fooles to fauour, and their wayes too righteous for sinfull men to like of. If they were of the world they should finde more friend­ship at worldly mens hands: if they would runne to the same ex­cesse of riot and sinne with the wicked, they should be lesse tradu­ced by wicked mens tongues. In regard whereof, on the contrary side, it is not a credit, but a blemish, not for comfort, but for terror to be magnified and much made of, among them of whom God, and his best seruants are despised, and lewde men of worse beha­uiour are most countenanced.

THe heart of a man) that part of him which is the fountayne of life, and seate of affections, knoweth the bitternesse of his soule, feeleth inward anguish, and hath experience of pearcing sorrowes: the meaning is, that the feares and heart▪ griefe of them that haue a troubled conscience, are more felt of themselues, than known to others. And a stranger, any other besides himselfe, shall not meddle with his ioye, cannot discerne how great his comfort 1. Pet. 1. 8. is, being the same that Saint Peter calleth an vnspeakable ioye.

No griefe is so great as that which lyeth vpon an afflicted con­science. Doct. 1 It is not only bitter, but bitternesse it selfe, more vnplea­sant than gall, or wormwood: it is an vnknown burden, and grie­uously crusheth euery one which lyeth vnder it. And therefore it is said, that the spirit of a man will sustaine his infirmitie, but a Prou. 18. 14. wounded spirit, vvho can beare? The mind of a man may beare out with patience, the paines and diseases of the body, or any out­ward crosses, but what strength (besides the power of Gods holy spirit) is able to make a man without fainting or shrinking, to en­dure the torment of a bitter afflicted soule? No health, no plea­sures, no comforts of this life can cheare it vp: no might can ena­ble any to stand firme and sure vnder such an intolerable waight. Dauid compareth the horror of it, not to stripes on the body, or breaches on the skinne, or wounds in the flesh, but to the very [Page 100] breaking of the bones, as he saith. Make mee heare ioie and glad­nesse, Psal. 51. 8. that the bones which thou hast broken may reioice.

First, the sight of sinne is very hideous for a wakened consci­ence Reasons. 1 to behold: and that doth therefore pierce the heart with mi­serable pangues and terrors. And hereupon was Dauid mooued with such importunity to sue for mercy at Gods hands, that the booke might be crossed, and all his iniquities pardoned, because saith he, my sinne is euer before me. The memory and guiltines of Psal. 51. 3 it pursued him euery where continually, by night and by day, abroad and at home, in bed and at boord: no time could free him from it: no place could ridde him of it; no power could preuayle against it.

Secondly, the apprehension of Gods displeasure, of all things 2 is most terrible and fearfull, and that is it which doth so much dis­may the wounded consciences. Iob had afflictions vpon afflicti­ons, and losses vpon losses, losse of sheepe and Oxen, losse of Asses and Cammels, losse of seruants and children, losse of foundnesse and good estate of his owne body, and yet for all these his heart was not troubled, vntill God seemed to be offended, and then he was presently much perplexed. The Prophets knew well that rebukes were wholsome, and chasticements necessary, and yet they pray earnestly that the Lord would not rebuke them in wrath nor correct them in anger, but only chastise them in iudgement least they should be brought to nothing. Psal. 6, 1. Ier. 10. 24.

Our Sauiour Christ himselfe could easily endure both paines and pouerty, and hunger and thirst, and contempt, and reproche, and all other crosses from his youth vpward, but when our trans­gressions brought vpon him Gods indignation, when for the sins of his people, he was to sustaine the wrath of his father, then, though he was most perfectly patient, yet he could no longer for­beare to bemone his importable burden that lay vpon him: My soule saith he, is heauie euen vnto the death: then he praieth; Father if it be possible, let this cup passe from me; then in a bitter agony he falleth a sweating, and that of drops of bloud: and lastly after all this, at the finishing of his passion, and the perfecting of our re­demption, he sendeth vp a patheticall complaint to his father, My God, my God, why hast thou forsaken me?

Admonition to be heedfull continually, that we expose not Vse. 1 our hearts to these dirall and bitter terrors, by prouoking the Lord to wrath with any presumptuous offences. If we will walk in such waies, as whereby his spirit shall be grieued, he will bring our waies vpon our owne heads, and cause our heartes to be aff [...]ighted. Hardnes may happily hold possession of them, and make them senselesse without all feeling for a time, but howsoe­uer it keepeth out grace, yet it cannot alwayes keepe out feares, and though it put men in hope of peace and safety, yet it conspi­reth against them and hastneth their dread and dangers. If they belong vnto the Lord, this horror will be a working medicine to cure them of their security and sinfulnesse: if they be children of destruction, it will be a cleere euidence of God his iustice, & that others may beware of being secure, and sinfull. Oh how wise therfore be they, and prouident for their owne happines, which preuent this burden of misery, by timely eschewing of vice and wickednesse: which vpon examination of their wayes, doe feare themselues with the threatnings of the lawe, that God may im­bolden them with the promises of the Gospell: which afflict their soules with sorrow for their sins, that he may refresh them with the pardon of the same?

Instruction to be pitifull to them whose hearts are wounded 2 at the sight of their sinnes, and the feare of Gods iudgements, if we know how to succour them, their case calleth for our helpe: if we can giue them any direction, their distresse requireth our counsaile: and it is a seruice very acceptable to God, to declare our compassion to them, and be a meanes of their comfort. It would haue bin asmuch for the commendation of Iobs friends to the end of the world, as it is now for their dispraise, if they had dealt like skilfull and mercifull physitions, as through indiscreti­on they shewed themselues miserable comforters. But they that mocke at their mourning, and deride their griefe, as though it grew from melancholie or childishnesse, let them know that their owne heartes will one day be bitten with gripings and griefe, vnlesse they repent, they shall bee stung with the guilti­nesse of an euill conscience, eyther before they come to the end of their race, or vpon their death-bed, or in place of destruction. [Page 102] They now scoffe at their brethren which groane vnder a burden that they feele not: who knoweth but that heereafter they maie sinke and perish vnder a burden which their brethren shall ne­uer feele?

Incouragement to those of Gods people which feare their case 3 to be desperate, because, as they thinke, it is singuler. No man, saith each of them, was euer assaulted with such feares, & tempta­tions, or oppressed with such anguish or agonies, as I am. And why do you deem your owne terrors, and griefes, to be greatest, but because you haue no experience of other mens? So euery o­ther man whose heart knoweth the bitternes heere mentioned, doth thinke, that you were neuer so greatly afflicted as he is: for because euery mans taste whereby he vsually measureth his state in feares and temptation, is onely in himselfe. But if it were yeel­ded that your trouble is not only greater then your neighbours know, but farre more grieuous then they susteyne, yet ye are not without remedy, so long as the Lord faileth not of al sufficiency. He knoweth how much you suffer, & how long you can indure, Doct. 2 and is able to helpe, and readie in due time to ease you.

And a stranger shall not meddle with his ioy. &c.

Gods people feele their greatest comfort after their bitterest griefe. When they haue tasted more gall then others were ware of, they shall be satisfied with hony aboue that which any canue cōceiue of. Heauines cōmeth before to soiourne in their harts for a short time, but gladnes followeth after to inhabit thee foreuer.

Many testimonies doth the Scripture yeeld for confirmation of this point, because (most men being carnall) a few are perswa­ded of it. In Matthew Christ in a word pronounceth them blessed that mourne, because they shall be comforted. Math. 5. 4.

In Iohn he more largely dwelleth vpon it, affirming it by pro­mise and confirming it by proofe. Ver [...]ie, verilie, I saie vnto you, that you shall weepe and lament, and the world shall reioice: and yee shall sorrow, but your sorrow shall be turned into i [...]e. A woman when Iohn. 16, 21: she trauelleth hath sorrow, because her houre is come: but as soone as shee is deliuered of the child▪ shee remembreth no more the anguish, for io [...] that a man is borne [...]to the world &c.

Jn Isaiah he foretelleth it, auouching the same aswell in the old [Page 103] testament as the new. The Lord, saith he, hath sent mee to preach Isay. 61. 1, 2, 3. good tidings vnto the poore and to binde vp the broken hearted, to preach the acceptable yeere of the Lord, and to comfort all that mourne to appoint vnto them that mourne in Zion, and to giue vnto them beutie for ashes, the oile of ioie for mourning, the garment of gladnes for the spirite of heauines.

First, godly sorrow is caused by faith, and causeth repentance Reasons. 1 vnto saluation, not to be repented of, and so remission of sinnes, and peace of conscience, and ioie in the Holie ghost insueth vpon it. They which haue beene pressed with the burden of sinne, will be much refreshed with deliuerance from it: they which haue bin terrified with the guiltines of sin, and the horrible sight of dam­nation, cannot chuse but hee ioyfull at the pardon thereof, when their soules are assured of saluation. Hence groweth greater glad­nesse than from discharge of debtes, to them that stand in state of bankrupts; then from the princes pardon: & graunt of life to them that are condemned to dye.

Secondly, great afflictions compell the godly to poure out ma­ny 2 praiers before God, and the multitude of praiers is very migh­ty, and faileth not of force to bring marueilous much consolation to the conscience.

Thirdly, where the soule is hūbled by sorrows & feares, the Lord 3 delighteth to be presēt in goodnes & fauour: and so much meant Dauid when hee said, The sacrifices of God are a contrite spirite: a Psal. 51. 17. contrite and a broken hart O God thou wilt not despise. And so much himselfe most gratiously professeth when hee saith, I dwell in the Psal. 57. 15. hie and holie place, & with him also that is of a contrite and humble spirit, to reuiue the spirite of the humble, and to giue life to them that are of a contrite heart. Now is it possible for comfort to bee absent where his kindnesse is present? or can that heart bee voide of consolation, which is inhabited by the God of consolation? or may he which hath the fountaine and sea of gladnesse within him, remaine a dry pitte, and be vtterly empty of gladnes?

Jnstruction when griefes and troubles, disquiet our heartes, to examine of what sort they be, whether worldly or godly: if worldlie, Vse. 1 they are miserable and tend to death: if godly, they are com­fortable, and tend to life. Now for triall, consider not onelie [Page 104] from whence they spring at first, but whither they lead vs at last: for many times it falleth out that those feares and sorrows which grow from worldly respects, and matters concerning the bodie, are chaunged into a contrary nature, and be meerely for the sins Act, 16. of the soule, as may appeare by the example of the Iayler. Doe they therefore cause vs to search our hearts more deepelie, and to hate our sins more deadly; Are we further from selfe-liking, and better perswaded of God, and more attentiue to Gods word and the counsell of his seruants, than formerly wee haue beene? Then though our anguishes are not pleasant yet they are profita­ble, though they seeme not ioyous for the present. yet they pro­cure ioy to follow after. According to this is that saying in the Lamentations: Remembring mine afflictions, and my mourning, the wormewood, and the gall. My soul hath thē in remembrance, and is Lam, 3, 19. 20 humbled in mee, therfore haue I hope. It is the Lords mercies that we are not consumed.

THe house of the wicked) the wicked himselfe and his whole estate, shall bee destroied, shall be ouerthorwn and rooted cut by the curse of God, eyther suddēly, & all at once, as is to be seen in some or in continuāce of time, & by degrees, as it falleth out to others. But the tabernacle of the righteous, his habitation him­selfe, & those things which belong vnto him, shall flourish, shall be blessed of God and made prosperous. Doct.

The mean estate of the godly is safer, and better than the greate prosperity of sinners.

When he speaketh of that which is present, he resēbleth the cōdi­tion of the one sort, to strōg & stately houses, & the other to weak & low tents: but when he foretelleth their condition to come, he threateneth to the one destruction & ruine, and promiseth to the other prosperity & groweth. See this point handled in the tenth chapter, v. 25. vpon these words. As the whirle-wind passeth, so is the wicked no more but the righteous is an euerlasting foundacion. And in the twelsth chapter. ver. 7. where it is said that God ouer­throweth the wicked, and they are not, but the house of the righte­ous shall stand.

THere is a waie,) namelie, a lewd and sinfull course of life, that seemeth right to a man, which wicked men perswade them­selues to be free from dangers. It is agreeable to their lusts, and carnall reason: it maketh either for their pleasures, or profits: they haue beeue long acquainted with it: they haue found prosperous successe by it: they see the greater personages, and number of mē to trauell in it: and therfore conclude of safety therein. But the issues thereof are the waies of death, it is certain that the beginning of it, and first steppe into it, did tend to death, but when they haue proceeded in it, they shall come at the last to their iourneys end, and that is to be destroyed for euer.

Wicked men are most bold and confident in that which is most Doct. sinfull and dangerous.

Then many looke for commendation, and thinke their works to bee most allowable, when shame is due vnto them, and their waies are altogether abominable. Then they hope for greatest safety, and to be farre ynough from all maner of perill, when they make hast to their vndoing, and runne with all speede towards destruction. See the twelfth chapter. ver. 15. VVhere the same matter hath been handled by occasion of the like words, that The waie of a foole is right in his owne eies.

THis is to be vnderstood of the vngodly, and such as are priuie to thēselues of some great euils, who euen in laughing, amidst their sports & greatest delights, haue gripings of feares, & vexati­ons in their hearts. And the end of that mirth is heauines, when their pleasures are ended, their paines will beginne: their mirth was mingled with many secret heart bitings, but their sorrowe shall be pure of it selfe, without all mixture, & haue neither hope nor comfort to delay the bitternes of it.

The wicked are often iockund and merry: but neuer hartily ioy­full Doct. and glad.

They may reioyce in the face, and not in the heart: they may haue many things without to moue them to be merry, and yet a sting withall in their hearts to marre their mirth. The Lord hath spoken it once, and againe, that there is no peace to the wicked, Isay, 57, 21. and then we may truelie speake it againe, and againe, and as of­ten as opportunitie serueth. that there is no sound ioy in the wicked.

First, they are wholie destitute of the sappe and roote of true Reasons. 1 Gal, 5, 22. comfort and gladnes, because they are not partakers of the spirit of God; for the Apostle testifieth that ioie and peace are the fruit of the spirite. Jt is as possible for thornes to beare grapes, and figs to growe on thistles, as for graceles flesh, beeing altogether cor­rupt, to bring forth sincere ioy and comfort.

Secondly, no pastime & pleasures, no sports and merriment, 2 iesting or laughter can cure the guiltines of an euill conscience. And a guiltie conscience is like an vicer, or festered wound, which will put the party to paine in the middest of a feast, and not cease to ake, though it were wrapped vp with greatest braue­ry. And in regard thereof all the vngodly are compared by the prophet to the raging sea that cannot rest. Jt is as easy for the Ocean to be without waues and surges when a tempest lieth vp on it, as for a sinfull mans heart to be without all trouble and gripings, when guiltines worketh in him.

Thirdly, they are not ignorant, though they would willingly 3 forget it, that they are mortal, and must be gone hence, that there is a iudgement to come, & they vnready for it: and this doth not a little appall them, howsoeuer they face out the matter & make a semblance of great cheerefulnes. And this to be the condition of al the vnregenerate before they be vnited to Christ, & vndoub­tedly certified of their saluation the Apostle declareth to the He­brewes, saying, that for feare of death they are all their life time sub­iect Heb, 8, 15. to bondage.

Jnstruction that we feare not sin the lesse, because that sinners Vse. 1 seeme to be troubled at it so little: that we yeeld not to the baites of it the more, because they reioyce at it so much: for who but God & themselues do know what slauish dread is in their harts, when their greatest shew of magnanimity is in their faces? [Page 107] VVhat bitter sorrow is in their soules, when dainty morsels are in their mouthes, and pleasant musick in their eares, and merry son­nettes in their lippes? But what life is more delightfull, and what state more desireable then theirs which continually follow their sports & pleasures, which alwaies conuerse with merry compani­ons, which euery day & at euery meale do eate and drinke of the best & fairest? But what life is more loathsome▪ & what state more miserable then theirs who are driuen continually to vse those ex­ercises for phisicke, without which the heart would be oppres­sed with fittes of feares, and wast away with the consumption of the spirits.

Reproofe of their folly, which purchase the vncomfortable de­lights 2 at so deere a rate, by forfeiting their saluation for them. The price that they pay is of greater valew then Esaus birthright, and the wares that they buy are farre lesse worth then Esaus pot­tage. They are short, and vaine, and paineful, and passing hurtful and dangerous. Knowest thou not this saith Zophar to Iob, of old, euer since God placed man vpon the earth, that the reioicing of the wicked is short, and that the ioy of the hypocrites is but for a mo­ment? Iob, 20, 4, 5. Eccl, 7, 8. Like the noise of thornes vnder a pot, so is the laughter of the foole▪ this also is vanity, saith Salomon. His great blase of merri­ment wil quickly be extinguished for want of fewell to feed it. But this were a smal matter if the end of their pleasures were the end of their being, and not the beginning of their torment. But Luk, 6, 25. our text saith that the end of that mirth is heanines.

And our Sauiour saith woe be to yee that now laugh: for you shall waile and weepe. How vnwise then are they to delight so much in the rellish of such a deadly poyson? Why do men so violently fol­low their fleshly desires? No man can disswade them from vn­holly recreations on the Lords day: no man can disswade them from quaffing and drunkennesse: no man can disswade them from vnlawfull pastimes and gaming, manifold are the sinnes, & great are the mischiefes from which no man can disswade them▪ in farre better case are they that refuse (as Moyses did) these moment any pleasures of sin, though they fall into many afflictions: for they are not without great comfort in the middes of theire troubles, and how happy will their state be then, when they shall [Page 108] be deliuered from them all? And how vnutterably shall they be blessed, beyond all the reach of thought and meditation, when the fulnesse of ioy and glory shall be conferred vpon them for euer?

HE that is of a froward heart) which setteth his heart vppon lewdnes and euill, and declineth euery day, waxing worse and worse, shal be satiate with his owne waies, euen sated and filled full with the plagues and iudgements, which his own deserts shal draw vpon him. And a good man with that which is in him, shall abundantly inioy both inward comforts and outward happines, for his constant vprightnesse, and holy behauiour.

Euery man both good and bad shall feele himselfe sufficiently Doct. recompenced for his seruice.

They that serue the flesh, and increase their labours to fulfill the lusts thereof, shall at length receiue their pay, and haue more wages than euer they looked for, or wished for. And they that seeke the Lord, and shew themselues diligent in doing his will, shall in the end be fully requited, and their will far exceed theyr hope. Both shall reape the crop which they haue sown, & neither of their seed shall faile of growth, or ripening. See the same point in effect prosecuted in the eleuenth chapter, v. 18. where he saith, that the vvicked worketh a deceitfull worke: but he that seweth righteousnesse shall receiue a sure reward.

THe foole) he that is silly for his own soule, and ignorant with­out vnderstanding of the matters of God, beleeueth euerie thing, rashly giuing credit to euery vaine tale that is told him, & hearkning to euery deceiuer that misleadeth him. But a prudent man, he that is of a setled iudgement, and prouident for his owne safety, taketh heede to his steppes, examineth first what waight and [Page 109] soundnes there is in that which is spoken, before hee consent to it, either in perswasion or practise. Doct.

They which are least carefull to learn the trueth▪ are most cre­dulous to hearken to lies. They could not but attaine to wise­dome, if they would giue ear to their instructions of knowledge: & truth imbraced would preserue them from listening to errors. VVe haue a common prouerb, that faire words make fools▪ faine, when we see by cōmon practise on the contrary side, that [...]aith­ful words do make fooles to frette. The counsell of God which Ezechiel and Ieremy deliuered to the people of their time, were no more regarded of the most than blasts of wind: but the lying diuinatiōs which the false prophets vttered were of as great force with thē as oracles, those they hoped would be confirmed. And our Ezech. 13. 6. Sauiour himselfe speaketh of the maner of his entertainement a­mong Ioh. 5. 43. those of his time, saying, I am come in my fathers name, and ye receiue me not: if an other shall come in his owne name, him will ye receiue. Reasons. 1

First, in the things of God, and matters which concerne eter­nall life, they are as much voide of iudgement, & good affection as little children, which can hardly brooke the nurture which is most wholesōe for thē, & as hardly forgo the liberty that is most pernitious vnto thē. Euery precept that tendeth to the informing of their minds & the amending of their maners, is like to gall in their stomacks; but euery perswasion that infecteth their harts, & peruerteth their behauiour, is like to hony in their mouthes.

Secondly, Satan raigneth and ruleth in them: hee hath power 2 ouer their senses, he stoppeth their eares frō harkning to words of truth whereby their soules should be sanctified, and openeth them to deceiueable errors whereby their hearts are corrupted.

Thirdlie, the heauie stroke of God is vpon them in sending 3 them strong delusion, that they should beleeue lyes, because they receiued not the loue of the trueth: and so he giueth them ouer to misbeleefe for a punishment of their vnbeleefe.

Reproofe of many sorts of people, which may iustly be charged Vse. 1 with this rash and vnaduised credulity. VVhen God offered mer­cies, or threatneth iudgements by the ministerie of his word, they are nothing at all mooued with it: but when the [Page 110] diuell promiseth helpe by sorcerers, or speaketh of hurt by pro­pheciers, they vndoubtedly expect the accomplishment thereof. When faithfull preachers by warrant out of the word declare what conscience is to be made of the Sabbaoth, and how to be sanctified, and after what manner the other commandements are to be obserued, their ministery is not of credit ynough to be re­garded: but if false Prophets tell them that the Sabbath is abro­gated, and all the old testament abolished, or broach any other pestilent points, for a licentious course of life, they are presently esteemed worthy and comfortable teachers. And so Jusui [...]es and Seminaries intising them to idolatry, and disloyalty, yea & some of them many times to shamefull impurity are deuout and reue­rend fathers. And so stage-players, and minstrels, are teachers of good lessons, and more edifie with their interludes and songs, thā the ministers doe with their sermons and preaching. We wil not speake here of vncharitable persons which are prompt and rea­dy to traffique with any that carrieth a pack of malitious reports against such as vnfainedly feare God, those we shall deale with, when we come to the seuenteenth chapter, v. 4. where it is set as a note of the wicked to giue heede to false lippes, and that a lyar harkneth to the naughtie tongue.

Instruction to shew our wisedome according to the direction 2 here giuen vnto vs, not to set a foot forward to follow any mans perswasion, before it appeare vnto vs to be sound & warrantable. The Holy Ghost is frequent in exhorting vs to this heedfulnes: 1. Thess. 5: 21. Trie all things saith S. Paul, and keepe that vvhich is good Beleeue not euery spirit, saith S. John but try the spirits whether they are of 1 Iohn. 4. 1. God, for manie false Prophets are gone out into the world.

VVe are not willing to be blindfolded at our meat, nor to eate our supper without a light, especially in strange places where we neither know well the fidelity of our host, nor what dishes are set before vs: and shall we be more prouident for the outward man, than the inward? Shall we keepe out of our bodies whatsoeuer is not wholsome and sauory, and receiue into our soules such foode as will poyson vs?

But is it not contrary to charity to fift mens words, and not to Ob. rest vpon the trueth and faithfulnes of their testimony?

Ans. There is nothing contrarie to charity that is agreeable to Ans. wisedome, and no wrong is done to man by obeying the counsel and precept of God. Sithence therefore he doth command it as a duty, and commend it as a vertue, for men to be circumspect in hearing, who shall lay it to their charge as a fault? VVhat iniury was done to Paul by the prudent Bereans, which searched the Scriptures dailie, whether those things were so, as he taught. VVe vse to tell siluer, and to waigh gold, and yet preiudge not them at whose hands we receiue them. Jf the things which they speake to vs be true, they shall be the more iustified and approoued, af­ter that they haue bin tried: if otherwise themselues may by the discouery of their errour, be better informed, and others the lesse indangered by them.

A Wise man) he that is religious, and truly godly, when hee is rebuked, or heareth Gods threatnings, or beholdeth Gods iudgements, or foreseeth plagues to come, by the present view & sight of sinne, feareth, his heart trembleth, both in respect of Gods displeasure, and the mischiefe like to follow, and departeth from euill, both purgeth his heart by humiliation, and redresseth his way by reformation. But the foole rageth and is carelesse, a sinfull person scorneth when he is reproued, and presumeth of impunity and freedom from all perils.

They which are in greatest safety, are farthest from carnall Doct. security.

The godly haue not so many sinnes as the wicked, and yet they feele them more, and feare them more, and flee from them faster. And the wicked haue not more valour then the godly, nor so much freedome from punishments, and yet goe beyond them in audaciousnes and fleshly confidence.

VVhen Dauid was dealt with by Nathan, he confessed his falt, Psal, 51. he craued pardon, he set his heart to seeke helpe from heauen, a­gainst his sinne: but when Achab was spoken to by Micaiah, he 1. Kings 22. persecuted the Prophet, he proceeded in his purpose, he promi­sed [Page 112] himselfe a safe returne from his voyage. And Amaziah also scorned, and threatned the messenger that was sent to him from God, 2. Chron. 25. 16. Iosiah hearing the law of the Lord read by 2 Chro. 34. 19 Saphan, in regard of the threates therein contained, did rent his cloaths in griefe and feare: but Iehoiakim hearing the words of God read by Baruch, in regard of the curses there denounced, did Ier. 36, 23. teare the booke, and burne it in wrath and fury.

First, the one sort haue faith, seeing God in his word & waies, Reasons. 1 and therefore tremble at his rebukes, and follow his direction: and the other are full of infidelity, looking onely with a carnall eie, and therfore despise his threatnings, and contemne his coun­sels.

Secondly, the one sort are of an humble spirit, and that alwaies 2 maketh the heart tender and tractable: and the other of an high min [...], and that maketh it hard and obstinate.

Thirdly, the one sort are prouident for themselues, and there­fore do heedfully preuent all perils that may befall them: and the 3 other negligent of their owne safety, and therfore shun no mis­chiefe before they feele it. And so he saith in another Chapter: A prudent man seeth the plague, and hideth himselfe: but the foolish go Prou. 22, 3. on still, and are punished.

Consolation to them that attaine to this holy feare, though they Vse. 1 could not keepe themselues withou [...] fault: that dare not persist still in their sins, though they were too ventrous to fall into them at all. It was their great folly to defile their soules by committing of them, but it is their excellent wisedome to purge themselues by humiliation for them. And albeit they had cause of feare and sorrow in respect of the daunger that insueth vpon the practise of euill, yet they haue reason to take courage, and comfort in regard of the pardon that followeth after the being of euill.

Confutation of them that take security for magnanimity, and 2 want of feare for greatnesse of faith: they count it vnmanly to haue dread, and a strong trust in God to doubt of no perills. But be it knowne vnto them that Dauid was nothing their inferior in valiantnesse of heart, and yet his heart was tender, and fearfull of sinne. It is to be obserued continually that none are so bold in wicked attempts, as they which are most base minded. Who are [Page 113] so ventrous to oppose themselues against God, impiously to de­fraude him of his glory, as they whose courage will not serue them to incounter with their equall in a iust cause, for maintey­nance of their own right? Who are so fierce and violent, like Ly­ons to oppresse their inferiours, as they which are as submisse as spaniels, to fawne vpon their superiors? And in making presump­tion and carelesnesse a part of strong faith they are strangely de­luded, for faith is the worke of Gods holy spirit, and is founded wholly on the truth of his word: but the diuell is the damme of presumption, and it hopeth that the word is false, so that nothing in the world doth more manifest their infidelity. If that be faith, what wicked man is without faith? If that bee faith, the curse of Deut, 29. 20. God is due to faith, and faith will bring men to destruction.

HE that is hastie to anger) is suddeinly moued to distempered passions, before he hath aduisedly examined the cause of offence, committeth folly, breaketh out into some absurdity or in­iustice by word or deed: and he that plotteth mischiefe, which dis­sembling his displeasure, intēdeth reuēge, & setteth his thoughts on work how to effect it, is hated, is abhorred of God, and dete­sted by those that find out his malitious practises.

They which are giuen to wrath, doe bring a blemish vppon Doct. 1 themselues. See Chap. 12. v. 16.

He that plotteth mischiefe; &c) They which are malitious and Doct. 2 hurtfull, are commonly very odious and hatefull.

Doeg was delighted in doing of harme, and thereto applyed his heart, and tongue, and all his power, and therefore all good men were as glad of his downfall, and reioyced at his destructi­on. Behold, say they, the man that tooke not God for his strength, but trusted to the multitude of his riches, and put his strength in his malice. See chap. 11. v. 10. in the first doctrine amplified by the contrary, and the second vse of it.

THe foolish such as will learne no wisedome, nor practise anie goodnes inherite follie, shame and other punishments are due vnto them for their ignorance and sinf [...]lnes, and shall in time al­so light vpon them. But the prudent are cro [...]ned with knowledge, such as are discreet and godlie wise shall receiue the glorious fruite of their vnderstanding and obedience. For by beeing crowned is meant commonly in the scriptures honour and dig­nity, and for the certainty of the reward on both sides, hee spea­keth of that which is to come, as if it were presently perfor­med.

A wicked man hath no certain state in any thing but in shame Doct. 1 and misery.

That is their inheritance, and that remayneth for them, & that they shall surely possesse when they come to their yeares.

Many things they haue in the meane time, as strength, and titles, and profits, & pleasures, but they haue them onely, & owne them not, nor shall be able long to hold them.

When Nabuchadnezzar was heaping vp all these to gether, the Holy ghost derided his sottishnes, and caused a tanting prouerb Hab, 2, 6. to be taken vp against him, saying, Ho, he that increaseth that which is not his? How long? And he that ladeth himselfe with thicke clay? Indeed he did also increase that which was his, as ignominy to himselfe and ruine of his family, and torment for the time to come, but that was done against his will, and without any pur­pose of hauing.

First they are borne to this wretched estate, as being the chil­dren Reasons. 1 of wrath by nature, and therefore in that respect it is theire inheritance descended vpon them.

Secondly, they haue strengthened their title, and procured a 2 more full confirmation of that their state by rebellion againste God, and contempt of his word, whereby it commeth to passe that all the curses of the law are due vnto them.

Thirdly, they haue no right in Iesus Christ, without whom, no 3 [Page 115] man hath right in any thing, sauing in Gods wrath, and his own destruction.

Terror for sinfull men which hope to be made happy by theire Vse. 1 folly and not miserable: which presume of perpetuall prosperitie by theire wicked courses, and looke not for a downefall. They dreame that lands, and goods, and honours and pleasures are set­led vpon them and theirs by an eternall Intayle, and neuer thinke that confusion is their inheritance and patrimony. But the Lord who is to render them their due, hath caused their coppy to bee published to all the world, that in his court-roles of iudgement their right is recorded, which they haue no more power to passe away or to passe from, than an infāt hath to alienate his heritage. It is better to be an inhabitant, euen a tennant at will in a smoaky cottage, or a prisoner perpetually in a dungeon, how loathsome soeuer, then to be heire of such an estate. And why then will they not be perswaded, while time yet serueth, to alter theire hearts and behauiour, that their condition may also be changed? Folly seemeth their friend, and flattereth now, but folly will proue to be their foe, and torment them heereafter. Jf they would yet hearken vnto wisedome, wisedome would vndoubtedly bee helpfull vnto them, and turne their villeinage into the best kind of free hold, and their hellish seruitude into the glorious libertie of Gods owne children.

But the prudent are crowned &c. Euery one that hath godlie Doct. 2 wisedome is sure to attaine vnto true honour.

VVhich hath been already shewed partly in the tenth chapter. v. 7. [...]pon these words, The memoriall of the iust shall be blessed, & partly in the twelfth. v. 8. where it is said that A man shall be com­mended for his wisedome.

THe euill shall bow before the good) sinfull persons shall be de­pressed, and brought downe, and godly men exhalted, & rai­sed vp: they shal crouch in token of submissiō, & these shall haue obeysance done to them in token of honour. And the wicked at [Page 115] the righteous, the meaning is, that good men shall not onelie bee greater than the euill, but such as the euill must be driuen to seeke vnto for helpe and fauour, as suters vse to waite at the gates of a greate personage, till eyther he come forth, or they be let in, and admitted to his presence.

Godlinesse is no cause of contempt and obiection. Doct.

Jt may not be denied but that many goodmen are in low place, and for their goodnesse oppressed of the wicked, but it is some­times, because they haue faults withall, for the which the Lord doth humble them, though their enemies enuy their graces: and sometimes, because they haue not strength enough to beare their prosperity, with such loue to their brethren, and humility in them selues, as is needfull: and alwaies because their pouerty and suf­frings are a foundation lowe layed for an hie building of glory. So that howsoeuer vngodlie men take occasion by religion to persecute the righteous, yet it cannot be trulie sayed, that religi­on doth cause the righteous to bee cast downe, or the sinners to be set vp. The promise which God maketh to his people in Deuteronomy rūneth in this maner: The Lord shall make thee the heade and not the tayle, and thou shalt be aboue onelie, and not be­neath, Deut, 28, 13. if thou obei [...] the commandements of the Lord thy God, which I command thee this day, to keepe, and to doe them. And thus much doth Dauid acknowledge to be verfied to himself, the Lord per­formed this good promise vnto him: Thou hast, saith he, deliuered mee from the contentions of the people: thou hast made me the head of the heathen: a people whome I knew not, doth serue me. Assoone as they heare they obeye me, strangers be in subiection to me.

First, there are manifold occasions whereby vngodly men are often brought to be so submisse to the seruants of the Lord, as in Reasons. 1 respect of the authority and greatnesse which diuers are aduan­ced vnto, as all the Egiptians bowed to Ioseph, and all the Persi­ans to Mordecay, and because distresses make many to seek help and counsell at their hands, whom formerly they haue maligned and hated, as wicked Iehoram, at Elisha, Balshazzar, at Daniel, & 2. King. 3. Dan. 5. proude Pharaoh sundry times at Moses.

Secondly, if godlines were a cause of contempt and vilenesse, 2 [Page 115] thē as the godly were more multiplied, so they would bee more contemptible ēvile, and the whole body of them would be ba­sest of all, whereas the contrary is euidently to be seene, fithence the Church is the most glorious company that euer was, o [...] shall be in the world. There is no state, nor kingdome, nor empire, that hath bene or can be comparable to it. And to this purpose heare what the holy spirit of God testifieth of her in the songs of Salo­mon: There are threescore Queenes, and fourescou [...] Concubines, & of the damsels without number. But my done is alone, my vndefiled are shee is the onlie daughter of her mother, and she is deere to her that bare her: the daughters haue seene, and counted her blessed: e­uen the Queenes and the concubines, and they haue praised her, Who is she that looketh forth as the morning, faire as the moone, pure as the sunne, terrible as an armie with banners?

How many nobles, how many princes, how many kings, how ma­ny natiōs do yeeld obediēce vnto the Church? Yea the very wic­ked also & euill men do bowe before her though they loue her not, yet they pretend loue, and hypocritically make femblance of reuerence to her: their mouth giueth her testimony, & with their lips they would make mē beleeue that they haue her in esti­matiō. Euē the very Atheists thēselues scarce dare grow so andaci­ous, as to professe that they are none of Gods people, nor mēbers of the Church. And that did Dauid vse as an argument of his greatnes, & predominatiō ouer his enemies, that strāgers did fai­nedly Psal, 18. 44. subiect themselues vnto him.

Thirdly, if piety and religion did make men abiect & despised 3 then as their grace did grow, their credit would decrease, & the riper they waxed in goodnes, the deeper they would sinke into basenes: & perfect holines would bring thē to a perfectiō of ig­nominy: which who seeth not to be otherwise? Especially at the end of the world, whē the saints shall be replenished with the fulnes of grace, shall they not be beautified with the brightnes of glory; and haue power committed vnto them to bee iudges of all the reprobates, both of men and Angels?

Confutation of that error which is in the mouthes of monie Vse. 1 and the mindes of more, that hee which will bee religious, must needes bee contemp [...]ble, and the waie to become greate is to growe sinfull and godlesse. Flesh and blood Indeede, woulde [Page 116] haue it so, and therefore fleshly men imagine it to be so: they ca­ry an enuious heart against the righteous, and therefore bee grie­ued that the righteous should either rise or stand: but he that set­teth vp & establisheth, and he that casteth down and depresseth, declareth his purpose (which his power also accomplisheth (that his seruants shall be made honourable with preferment, and his enemies made vnderlines with debasemen [...]: Daniels faithfulnes did neuer bring him to reproch, nor his aduersaries falshood did euer winne them credit. Mordecay could not be kept downe, be­cause he was a godly Iewe, nor Haman could not bee held vp, because he was an impious Amalekite. Read through the whole book of the Scriptures, & it will appear that of al the kings (they which were most holy and zealous for the worship of God,) did alwaies best prosper in their owne estate. That which is spoken in the Psalme concerning the happines of them that feare God, wil infallibly be verified of euery one of them in due season: His Psal, 112. 9. 10. horne shall bee exhalted with glorie. The wicked shall see it, and bee angry, hee shall gnash with his teeth, and consume a vaie: the desire of the wickedsh all perish.

Admonition to vngodly persōs that they be not too fierce & vio­lent 2 against their poore brerhren when they haue a superiority ouer them: their course will come in time to bee their inferi­ours, and to stand vnder their sentence, and to fall vnder theire hands, and to lie vnder theire feete, and therfore let them not bee extreamely rigorous to them, least their measure be returned to themselues. Yf Iosephs brethrē had asmuch beleeued his dreames that they should come and bow to him, as they euuied him for them, they would haue vsed him with more mildnesse. Jf Shimei had thought that Dauid would haue recouered again the crowne and kingdome, and soueraignety ouer him, he woulde haue spared his cursed speeches against him,

THe poore, he that is fallen into pouerty, or disgrace with great personages, is hated of his neighbour, they that dwell by him, and his kinsfolkes, and old acquaintance, and such as were wont [Page 117] to be familiar with him, being yet but carnall men, wil altar their countenance and behauiour towards him, and picke quarrels a­gainst him, and take any occasion to alienate themselues from him. But the friendes of the rich are manie, diuers fawne on the wealthy, and flatter them, and make a faire shew of loue & good will, when as notwithstanding they beare no such affection to them in their hearts.

The friendship of fleshly men is grounded on the state of them Doct. whome they shewe kindnes vnto, and not on their graces.

Be they neuer so religious and godlie, & yet wanting wealth and countenance, they contemne them as abiects: be they neuer so, impious & prophane, and yet hauing titches and dignity, they admire them as Angels. While Job was in prosperity and held the weapon of authority in his hand, euery one respected him, a chaire was set for him in the streete to rest him by the waie, well was he that could doe any good office to shewe how much hee honoured Job but when his goods were gone, & his bowstring was cutte, as he saith, no man regarded him, his seruents, his hād­maids, yea euen his owne wife despised him. He had experience of this point, and therefore it shall not be amisse to let him speak to it, and declare what befell him. My neighbours saith hee hath Iob. 19. 14. 15. forsaken mee, and my familiars haue forgotten me. They that dwell in mine house, and my maides tooke me for a stranger in their [...]ight: I called my seruant, but he would not answeare, though I prayed him with my mouth. My breath was strāge vnto my wife though I pra [...] ­ed her for the children sake of my bodie. The wicked despised me & when I rose they spake against mee. All my secret friends also ab­horred mee, and they whome I loued are turned against me.

Neither was it Iobs case alone, nor belonging onely to that time, but the like vsage hath bene found, and is to be expected of euery one that falleth into misery at all times. For the Holye ghost which best knoweth all customes which men haue vsed heertofore, and what is now in practise presently, and what will surely come to passe heereafter, doth testify that all the brethren of the poore do hate him how much more will his friends depart far Prou, 19, 7. from him? Though he be instant with words, yet they will not.

First, they looke to their credit herein, esteeming it an honoure Reasons. 1 [Page 118] to be in league with them that are of eminent place, and good ability, and a disgrace to be sociable with them that are little se [...] by. Secondly, they haue also an eye to their commodity, know­ing that mighty men and wealthy, may greatly pleasure them if they be their friends, or much endomage them if they be their aduersaries, and so for their owne sakes will be linked to them in kindnesse. And therefore it is sayd, that riches gather manie friends. The person of the rich man is not so much regarded as his wealth, nor would be at all, were it not for his wealth: for that Prou. 19: 4 is it which getteth so many mens good wills. And on the other side they feare that if they should giue countenance to their nee­dy neighbors or kinsmen, or old companions, they would presse too heauy vpon them by begging, or borrowing, or comming oft to their table, or expecting helpe from them, and so growe bur­denous vnto them.

Instruction. 1. If we fall into afflictions, that we seeke not to Vse. carnall friends for succour, for they will rather adde to our bur­den by testimonies of hatred than minister comfort by the fruits of their loue. They will be so far from relieuing vs by shewing mercy and compassion, as that they will more grieue vs with their strange behauiour and vnkindnesse. And therefore the Lord himselfe giueth this precept: Enter not into thy brothers house in the date of thy calamitie: for a neighbour that is neere, is better Prou: 27. 10 than a brother that is farre off. He that is further off in nature and bloud, may be much more neer in faithfulnes and loue. 2. To de­pend vpō the Lord who reiecteth not his people for their pouer­ty and crosses, but pitieth them the more for their afflictions: and though all men should cast them off in their misery and troubles, yet he will not forsake them, as Dauids case doth witnesse. When my father and mother, saith he, forsooke me, the Lord gathered me Psal. 27, 10: vp. 3. To associate our selues with godly men, for they will proue our surest friends. Vicinity and neighborhood will faile, and alli­ance and kindred will faile, but grace and religion will neuer faile. Jf wee adioyne our selues vnto them for their vertue and goodnesse, they will not seperate themselues from vs for our cala­mities and trouble. Ruth was no lesse kind to Naomie, when she went away empty, than when she came thither full: and Ionathan [Page 119] was as faithfull to Dauid, when Saul sought to slay him, as when he made him his Sonne in law, and shewed best countenance to him.

THis verse dependeth on the former, wherin was declared the property of fleshly men, which will despise their friends and neighbors in their necessity, and here is set downe their state & condition which shew such vnfaithfulnes, that he which doth des­pise his neighbour when he is poore and distressed, shall be a sin­ner, that is, shall be charged with sinne, and conuicted of it, and plagued for it. The same word is so taken in the booke of Kings, where Bathsheba telleth Dauid how needefull it was for him to appoint his successor before his death. Else, saith he, when my Lord 2. Kings, 1, 21. the King shall sleepe with his father, I and my Sonne Salomon shall be sinners, that is, shall be counted as guilty persons, and punished as offendors. Now this is illustrated by the contrary, the great re­ward which they shall receiue that pitty poore men in their affli­ctions, and seek to relieue and succour them in word, deed, and countenance: they are pronounced blessed, such as shall aboun­dantly partake of Gods fauours and mercies.

It is not safe to despise poore christians in their aduersity. As God Doct. 2 will take vēngeāce of the violēce that they suffer & punish their oppressors, so he wil not passe by the despite that is done to thē, nor beare with such as contemne them. And hereof let the Moa­bites be an example, whome the Lord most grieuously plagued Ier. 48, 26. for this sinne as the principall cause of their destruction. Moab saith Ieremie, shal wallow in his vomite, and he shall also be in deri­sion. For didst thou not deride Jsraell, as though hee had hin found a­mong theeues? for when thou speakest of him thou art mooued.

First, they add affliction to the afflicted, and make their bur­den Reasons. 1 more heauy which were sore pressed with other crosses and troubles before. For nothing is more grieuous to mans nature, nor pierceth his heart deepelier, than to see himselfe despi­sed. It was not the least of theire fufferinges which our Sauiour [Page 120] indured, the Scriptures foretelling of it, and numbring it among his grieuous calamities. J am a worme and not a man a shame of Psal. 22, 6, 7. men, and the contempt of the people. All they that see me haue me [...] in derision they make a mowe and nod the head at mee, And the Church also in the Psalmes doth complaine of the bitternes thereof, and vehemently craueth help at Gods hand against it. Haue mercie vpon vs, O Lorde, haue mercie vpon vs: for wee haue Psal. 123, 3, 4. suffered too much contempt. Our soule is filled too full of the mocking of the vvealthie, and of the despitefulnes of the prowde.

Secondly, they thwart and contrary Gods worde, and nature, 2 and waies: for he is most pitifull to them that be in tribulation, & so requireth all others to shew themselues. His poore seruants are as precious to him, as those of the greatest countenance in the world. And for that cause Saint Iawes so sharply reprooueth the partiality which is vsed in preferring the gold rings and gay gar­ments of the rich with the disgrace and contempt of the poore. Hath not God, saith the Apostle, chosen the poore of this world that Ia [...]. 2 5. they should be rich in faith, and heires of the kingdom, which he pro­mised to them that loue him? But ye haue despised the poore. &c. Though a Parent himselfe will sometimes giue correction to his dearest children, yet he will no: take it well that euery seruant, and kittchin boy should therefore laugh at them, or thinke the more basely of them.

Thirdly, the contempt and reproach which is offered to the 3 people & seruāts of God in their calamities, the Lord doth take as offered to himselfe, & therefore it is saied that He which moc­keth [...] 1 [...]. 5. the poore, reprocheth him that made him & he that reioyceth at his aduersitie shall not be vnpunished.

The vses see in the eleuenth chapter, and 12, ver. inferred vpon these words: He that despiseth his mighbor is destitute of wisedom.

But he &c. He taketh a good way for his owne happines, that Doct. 2 is pittiful to other men in their miseries.

The point hath been handled in the eleuenth chapter. ver. 17. where it is said, that he which is merciful rewardeth his own soule:

THe question is not mooued heere in waie of doubting, as though it were vncertain whether they that study to do euil should speed euil or not, but of assurance that they shal certeinly fail of their hope & expectation. And therfore the interrogation is put for a cōfident asseueration of that which is affirmed, that, neuer any wicked mā could obtain his hope to his sul contentmēt in has sinful deuises. Either he commeth too short of that which he concludeth to do, or misseth of that happines which he looked for in his exploits, or falleth into those troubles which he neuer stood in fear of. But to thē that think on good things, which set their minds to meditate of performing good seruices to God and his people, in the best manner, to them shall bee mercie and truth, the mercie of God shall be manifested by the multitude of his bles­sings vpon them, and his truth declared by, fulfilling of his promises to them.

No men are so much defeated of their purposes as they which most apply their harts to mischiefe. Doct 2

They looke for the best successe, and meete with the worste: they hope to finde greate happines in their enterprices, and are miserably vexed with great repulses. The Lord seeth all their dā ­gerous plotting how they are continually vndermining the scate of his seruants, and therfore by a watchful prouidence doth coū ­termine their practises. Jt hath beene already shewed in the 12 chapter, that deceit commeth to the hearts of them that imagine Prou. 12. 20. euill, and there this matter hath beene more largely prosecu­ted.

IN all labour,) in euery honest vocation wherein a man shall diligently and faithfully imploy himselfe, there is abundance, a [Page 122] competent measure of prouision to be found for his owne main­tenance, and a surplussage to bestowe on other good vses. But the talke of the l [...]ppes onelie, bare and vaine words, when a man will labour with his tongue, and let the rest of his members bee idle: when the mouth shall bee ready to discourse of his busines, but the hands be negligent to perform it; when words alone shall be vsed in steed of workes, that bringeth onelie want, filleth him with neede and pouerty.

No mans thriuing consisteth so much in the gainefulnes of his Doct. trade, as in his faithfulnesse and diligence in it. Let the fūction be neuer so commodious and profitable, yet it will yeeld little be­nefit to them that are remisse and slothfull therein: and let the worke be neuer so meane and little sette by, yet it will requite their trauels with sufficiency that apply themselues constantly to be industrious in it. Many rich marchants fall, and growe to be bankerupts, and many poore seruants rise, nd grow to be wealthy When it is said, Blessed is euerie one that feareth the Lord & wal­keth in his waies. In eating the labours of thine hands thou shalt bee blessed, and it shall be well with thee. There is not a limitation, Psal, 228. i, 2. that if they haue good liuings, or great stocks, or gainefull trades and occupations, they shall be so happy, and not otherwise: for that were to restraine the largenes of Gods liberality, and al suf­ficiency, and make him a respecter of persons in his promises, and mercies.

The blessing of God is that which maketh rich, and it is not appropriated to such sciences as men like best of, and hope to Reasons. 1 get most by, but belongeth to euery one that is faithfull in anie honest calling.

Secondly they that painefully and conscionably imploy them­selues in any vocation, how base & contemptible soeuer it seeme 2 to be, are in the Lords worke, and him they serue, as the Apostle speaketh euen of bondmen, and is it possible that his workmen shall worke without wages or sufficient allowance? Hee reproo­ueth those men which neglect to giue to the hireling his re­compence for his trauell, or faile in due time to discharge it, and shall we thinke then that hee will be carelesse of his owne ser­uants [Page 123] himselfe? Jt appeareth by the parable that many receiue Mat. 20. much more at his handes than eyther hee promiseth, or they looke for, but none hath lesse wages from him than his worke commeth to.

Incouragement to those of lowe places, to labour cheerfully in Vse. 1 their seuerall seruices, sithence they haue Gods word for their se­curity, that they shall not be vnprouided of so much as is expedi­ent for them. Jf he say once that in all labour there shall be aboun­dance, they shall neuer haue cause to contradict him, and say, wee labour hard & faithfully, and yet liue in penury.

Reproof of them which in the decay of their state & extremities 2 where into they fall, exclaime vpon their occupations, but neuer recount their sluggishnes in them: there is no good to be done they say in their trade, but they consider not what euil their idle­nes hath done to their trade. Are there none others that dealing in the same trades which they so much cōplaine of, do yet thriue in the same? If they doe, it appeareth plainelie that their want groweth, rather from their owne vnthristines, for want of mana­ging their affaires in due maner, than from the calling, whereby good husbands doe well prouide for themselues and their hous­holds.

Terror for iesters, and stage players, and others of like lewde 3 and sinfull demeanoure, whose whole worke consisteth in talking, and talking vainelie, and talking hurtfully, and drawing others to mispend their time in hearing of theire vaine and hurtfull talke. Beggery is appointed for their wages, and beggary shall duelye be paide vnto them, and beggary they maye surely looke for; and if they receiue it not presentlie in hand, it will bee doubled with interest at the last. Or if it should neuer bee performed at all in that kinde, it will cer­tainely be recompenced with some other punishment, that shall more than counteruaile it. And let it not bee obiected heere, that the minister also dealeth onelie with his tongue, though a principall parte of his function bee ex­ercised in speech: for it is an holie worke, and a fruitefull worke, and a worke which God calleth him to, and assisteth him in, to speake to his people. But hee must also watch [Page 124] ouer his flock, and study to make prouision for them, if he will shew himselfe a faithfull minister of God. If he be negligent in that duty, howsoeuer he be not laden with pouerty, he will be empty of knowledge and comfort, and pressed with the burden of an euill conscience.

THey which haue wealth with godly wisedome, are made the more honorable by it for their credit: for so much the word crowne doth often import in the Scriptures. And though sinfull fooles haue neuer so great abundance of riches, they nothing a­uaile them against their foolishnes. They be as ignorāt and more wicked than if they possessed nothing: their lewdnesse is not made the lesse grieuous and damnable by their great substance: and their absurdities be more seene, & noted to their shame, than if they liued in a poore estate, and obscurely.

When the heart of a man is beautified with grace, his outward Doct. preheminences be ornaments to him.

Some in the Scriptures be commended for their strength and valiantnesse, as Dauids worthies: some for their vnderstanding & wisedome as Chusai, and Daniel, some for their authority and promotion, as Ioseph and Mordecai: some for their wealth and substance, as Iob and Abraham: and some for all these, as Dauid and Salomon.

First, to godly men they testify the loue and kindnes of the Reason. 1 Lord towards them, as Iob saith, that the light of Gods countenāce shined vpon his head; and by his light hee walked through the dark­nesse, [...]. 9 3 in the daies of his great prosperitie.

Secondly, they glorifie God, and adorne religion, and get true 2 praise to themselues by the good vsage of those thinges which they possesse.

Instruction for wise men to be thankfull to God when he dea­leth Vse. so bountifully with them as to adde earthly blessinges to his heauenly graces. VVhen wisedome bestoweth riches and glorie, though she bring them in her left hand, it is a gift of greater value Prou. 13. 16. [Page 125] than if the mightiest monarch in the world should giue the grea­test treasure in the world with his right hand. If a man be inrit­ched by vertue and godlinesse vvhich hath the promise of this life 1 [...]in [...]4 8 present, and of that vvhich is to come; If God giue him power to get Deut. 8 18. substance to establish his couenant with him, there is iust cause why he should conceiue comforte in his owne soule in regard of the Lords louing fauour towards him: but more equall it is that hee should returne praise to Gods name, who hath so multiplied his mercies vpon him.

Reproofe of those which seeke to disgrace the godly so much 2 the more if they be blessed with ritches: when nothing else can be charged vpon them to their reproche, they picke quarrels a­gainst their goods to depraue them therewith: as though it were impossible for any to be wealthy, vnlesse hee be also vniust and worldly. But our Sauiour telleth the cause of this grudging (though the drift of the parable tend to an other purpose) name­ly, their eie is euill, because he is good, and they thinke that he gi­ueth Mat. 20. 15, too much wages to his seruants, and too short allowance to them.

Confutation of their folly that thinke riches, and other out­ward 3 things to suffice for their credit, though they be vtterly em­ty of all heauenly vnderstanding. The miser which Christ spea­keth of in the Gospell, had abundance of wealth and substance, and yet no honour: for God called him by his right name, foole, and by that shall he be known to the end of the world, and then be euidently seene to be such a one. Herod had dignity and pow­er, and wit, and eloquence, and pompe, and fleshly glory, and yet what is written of him, or spoken of him which doeth not conti­nue the memoriall of his miserable and wretched estate?

A Faithfull witnesse) which both hath sure knowledge of that which he affirmeth, and an vpright heart to doe seruice to God, & good to his brethren by his testimony, deliuereth soules, indeauoureth by declaring the truth, to helpe innocent men out [Page 126] of their troubles, and infamy where into they are fallen, or like to come, by vniust accusations or false surmises of them. For by soules in the Scriptures is often meant the persons of men. As Exod. 1. 5. All the soules that came out of the loynes of Iacob, were seuenty soule. But a deceitfull one, a false witnesse, or crafty accuser forgeth lies, as sometimes▪ he peruerteth the trueth, and a­buseth it to crosse iustice and true dealing, so if that will not bee for his turne to effect his purpose, then he inuenteth a lye, and setteth a colour vpon it to destroy or molest his harmlesse neigh­bours. For here doth the holy ghost oppose the deceitefull to the faithfull, and forging of lyes, to deliuering of soules, in regard of the effect that it worketh, because by that meanes many men are brought to danger and destruction. And as this is vnderstood of the whole man, that a faithfull witnesse will deliuer him, so it is true concerning that part of man, the soule so properly called, that a faithfull witnesse, either minister, or priuate person, accor­ding as opportunity serueth, will specially laboure to deliuer the heart from sinne, by testifying the trueth of God against it, and so preserue his brother from destruction. This is according to that which S Iames speaketh: Brethren if any of you hath erred from Iam 5. 19. 20. the truth, and some man hath conuerted him, let him knowe that hee which hath conuerted the sinner from going astraye out of his waye, shall saue a soule from death, and shall hide a multitude of sinnes. On the other side, the false Prophets▪ and seducers of all men, are the most deceitfull and dangerous, & do greatest mischiefe with their corrupt doctrine and pestilent errors. The sence of this verse is agreeable to the sixt verse of the twelfth chapter, where it is sayde, that the talking of the wicked▪ is to lye in waite for bloud: but the mouth of the righteous will deliuer them. There it was ob­serued, and here it is confirmed that wicked men mixe their cru­elty with craft and falshood. For they lie in vvait for bloud, & they are deceitfull, and forge lies. And that a good man will haue a good word ready to helpe them that are oppressed. For the mouth of the righteous vvill deliuer them, and a faithfull vvitnesse will deliuer soules.

IN the feare of the Lord) in soundnes of religion, and true god­linesse, there is assurance of strength, certainty of defence both for soule and body. And he will be a refuge for his children. This is added to the former clause, as a reason for confirmation of it▪ Godly men must needs be in good safety, because they be Gods children, whom he in Christ hath begotten to himselfe by the immortall seed of the world, and he doth perpetually protect all his sonnes and daughters.

No men are in so good safety as they which are religious and Doct. godly. See chapter the ninth, verse the first, doctrine the third concerning the pillars which wisedome hath hewen out for their preseruation which come to her banquet.

AS religion was commended in the former verse to be forci­ble for the defence of them that imbrace it, so in this it is declared to be comfortable to them, and profitable, as appeareth by the similitude of a welspring, whereof there was great vse in those hot countries for the refreshing of men & cattell that were thirsty, and the moystning of the earth, to make it the more fruit­full. And therefore it was giuen for a principall prayse to the land of Canaan, that it was a good Land, in the which were ri­uers Deut 8 [...]. of water, and fountaines, &c. And A [...]hsah the daughter of Caleb made a request to her Father to giue her a blessing, that is, to doe her a speciall fauour: which was, that as hee had bestowed vppon her a drie coast, a barren fielde, so hee vvoulde also giue her springes of vvater, a more fertile Ioshu. 15. 19. peece of ground, which hee accordingly yeelded vnto her. And it is called a Welspring of life, both for the constant ful­nesse of it, as neuer fayling, as also in respecte of the gratious effects thereof, because that blessednesse in this life, and eternall [Page 128] life in the world to come, doth abundantly proceed from it. To auoid the snares of death, that is, it both giueth men instructions and worketh in them a care to flye from sinne, whereby they would be otherwise intangled to destruction. The same words are in the thirteenth chapter v. 14. Where they haue beene al­ready expounded.

IN the multitude of the people) when the number of the subiects are increased, & prosper, it is both for the glory & safety of the prince. And through want of people, when they are few & feeble, cometh the destruction of the Prince, he is exposed to perrils, as wāting power to defend his state & territories, and to contempt also, contrary to the honour before mencioned.

That which is good for the state of the common wealth, is best Doct. for the prince.

That it is a benefite and blessing for a nation to abound with a multitude of people it appeareth by many testimonies of scrip­ture, especially by that prayer which Moses maketh for Israel in the book of Deuteronomy, saying, The Lord your God hath mul­tiplied you: and hehold ye are this day as the starres of heauen in number. The Lord God of your fathers make you a thousand times so ma­nie Deut. 1. [...]0. mo as yee are, and blesse you, as he hath promised you. Now in this our text we see that it is honourable and necessary for the ruler to haue his dominions well peopled. Jt was one of the or­naments wherewith the Lord adorned Salomons gouernment that his kingdome was filled with people and plenty. For so it is saied, that Iudah and Israell were manie as the sand of the sea in number, eating drinking and making merrie. And it was one of the 1, Kings. 4. 20. greatest blessings wherewith the faithfulnes and obedience of Iehoshaphat was rewarded, that there was such an increase of men vnder him, that he could chuse out eleuen hundreth & three­scoure thousand of the most valiant of them, to bee trained soul­diers 2. Chro 17. 14. in a readinesse, and that without any difficulty or incon­uenience to the country. And who knoweth not that the Scrip­tures [Page 129] do celebrate and sette forth the glory of Christ his king­dome by the innumerable company of the beleeuers that are, & shall bee subiect vnto him?

First, the increase and prosperous estate of the people doth wit­nesse Reasons. the clemency and iustice, and wisedome of the ruler in his gouernment, as the welfare of the sheepe doth iustifie the skill & care of the sheepeheard. We may remember how Iacob doeth approoue his faithfulnes to Laban, Thou knowest what seruice I haue done thee, and in what taking thy cattell hath been vnder me. For the little that thou hadst before I came is increased into a mul­titude. Ge. 30. 29. 30 and the Lord hath blessed thee by my comming. And contra­ry, one of the kings of Judah, at the time of the captiuity was vpbraided with this, that comming to the crowne hee found so many subiects, and now through his fault the land was so spoiled of the inhabitants. Where saith the Lord to him, is the flock that Ier. 13. 20. was giuen thee, euen the flock of thy beauty? meaning these peo­ple whose multitude should haue beene for his honour. 2

Secondlie, though as the prophet saith, a king bee not saued by an army yet by Gods blessing the increase of men, and number of warriers is made a strength to the king and kingdome: with­out which Nauies and Holdes, and Artillery, or any kind of mu­nition, wil be to no purpose.

Thirdly, they serue for his profite, that his treasury maye bee 3 filled, and his reuenewes increased, and his state maintained, and all publique charges the better defraied by the laboure and in­dustrie of many. For certain it is that the more handes are wor­king, the more wealth is gotten: and equall it is that the wealthi­er the land groweth, the larger shoulde bee the princes por­tion.

This may be a motiue to put princes and greate potentates Vse. 1 in minde not onelie themselues to exercise lenity and mildnesse towards theire subiects, but likewise as good pastors to preserue their people from the cruelty and violence of others. For if they suffer foxes, and wolues, and wild beastes, and woory-sheepes to make hauock of their flockes at their pleasure, it cannot bee but that a diuination of them will follow vpon it, and hurte to their owne state by the paucity of their people. That made Iob so pitti­full [Page 130] to the poore oppressed, and so seuere to the violent oppres­sours: and therfore came so great a blessing on Iobs gouernment, & so great comfort to his heart, and so great prosperity to his es­tate, and so great honour to his estate, and so grear reuerence to his person, and so great honor to his name, and so great blessed­nes to his soule and body for euer. I was, saith he, a father vnto the Iob. 29. 16. poore, & when I knew not the cause, I sought it out diligently. I brake the iawes of the vnrighteous man, and pluck [...]e the pray out of his teeth. Neither doth the Scripture purpose the example of Iob onely for magistrates to imitate, although it maye well beseeme them all to treade in his steps, but Iobs better and master, euen Iesus Christ the Lord of Lords, and king of kings, is set forth for a patterne for Salomon himselfe, and euerie other good ruler to follow, He shall iudge the poore of the people, he shall saue the chil­dren Psal. 72, 4, [...]. of the needy, and subdue the oppressour. And therefore in his dayes shall the righteous flourish, and aboundance of peace shall bee so long as the moone endureth.

Reproof of those hurtfull and inhumane creatures, those spoi­lers 2 of their brethren, which so greed [...]ly affect the depopulation of townes, and desolation of the country, whereby they are be­come very pernicious, and noysome both to Prince and people. And yet is their headinesse no way tollerable, which without all authority, and against authority, intrude themselues into the ma­gistrates place, to be reformer of those abuses which the author of authority appointeth him to represse. God hath put the sword into the kings hand to punish offendours: he is ordayned to be a buckler for the defence of his subiects: it belongeth to him to redresse the things that are amisse among his people: & none is so much damnified by such publick misdemeanors, as he. How dareth then the heele, or sole of the foote, to vsurpe to it selfe the office of the head? or what imboldeneth the little toe to vnder­take the work of the hand? Or whēce haue priuate persons their warrant to deale in those affaires, which are peculiarly assigned to Gods owne deputy?

HE that is slowe to wrath) which is able to master the rage of his affections so, as that he will not hee care [...]ed away to di­stemper, contrary to the rules of lawfull anger, is of great wisedom hath receiued from aboue in his heart that pure, peaceable, and gentle vvisedome which Saint Iames speaketh of, and doth also Iam. 3. 17. declare the same by his long susterance and patient forbearance, when by indignities and wrongs he is prouoked. But hee that is of an hastie mind, being rashly mooued to passion without due cause of displeasure, or immoderately offended, when the faulte deserueth not so much anger, exalteth follie, doth openly commit it as though he would lift it vp, that all men might see it. See chapter 12, 16. where this point hath beene intreated of.

A Sound heart) that is, a tender, kind, and compassionate hart toward them that be in afflictions, with a desire to relieue and succour them: for the word signifieth an healing heart, such a one as wisheth well to them, and studieth how it may best com­fort them, so free it is from euill will, and despite, and grudging at other mens good estate▪ is the life of the flesh, bringeth health and soundnesse to the whole man that hath it. But ennie is the rot­ting of the bones, it is painefull to the minde, and hurtfull to the body, and will quickly consume a man, and bring him to his end, as the diseases which lye in the bones, and eate vp the mar­rowe.

No man liueth so chearfull a life, as hee which is mercifully Doct. 1 affected.

His happines is not detayned from him vntill he come to hea­uen, but he hath some fruition thereof whiles he liueth on earth: neither doeth it consist alone in the ioye of his soule, but is very [Page 132] effectuall for the health of his body. And therefore Dauid decla­reth the felicity of such men, when he pronounceth euery one blessed that wiselie considereth of the poore. Psal. 41, 1:

First▪ it is a meanes to procure plenty, or at least competent Reasons. 1 store of good things for this present life, together with the com­fortable vse of the same.

Secondly in their aduersities, it is commonly seene that their 2 measure is repayed them which they haue meted to others: for God doth vsually send them comforters, which will declare a fellow feeling with them of their afflictions, and pray for them, and direct them by counsell, and relieue them with helpe, and speak to their harts comfortably: or if men faile them, yet God will not, and the testimony of their owne compassion to others shall not, as Iob well found: and so they are assured of suppor­tance in their tribulations, and deliuerance out of them. And so much is meant in the Psalme, when it is sayd, that vnto the righ­teous ariseth light in darknesse, he is mercifull and full of compassi­on Psal,. 1 [...]2. 4. and righteous.

Thirdly, they neuer want matter of ioye and gladnesse so long 3 as they see any of Gods seruants and people growe in grace, and prosper in their outward estate, and such as be in distresse, relie­ued by others, though themselues could not helpe them, and whosoeuer is thus affected, shall seldome be distitute of all cause of reioycing. This way tendeth the promise that is made to euery of tho [...]e which vnfainedly feare the Lord, in the hundreth and eight and twentith Psalme. The Lord out of Zion shall blesse Psal. 12 [...]. 5. thee, and thou shalt see the wealth of Ierusalem all the daies of thy life.

Instruction to vse this holye physicke of mercy towardes our Vse. poore brethren, as a preseruation to our selues, to keepe vs from afflictions (or if it be wholsome for our soules) to comforte vs in them. Jf we must needes drinke the portion thereof, it is a tryed medicine that neuer missed to worke liuely in any that euer re­ceiued it. And this may incourage euery one to seeke for it, be­cause no mans condition doth disa [...]e him of obtaining of it. who is so poore as that he should be hindred thereby from being pit­tifull? The mean [...]st may be touched with asmuch compassion as [Page 133] the mightiest, & aswell rewarded for it: and he that can doe least in deed to succour his distressed brother, may somtimes preuayle most in word to comfort him.

But euerie &c. VVhosoeuer hath an enuious heart, doth liue in Doct. 2 continuall torments.

Euen the very body and outward man is plagued therewith, as it is made the more healthfull and strong by loue and compas­sion: but especially the griefes and gripings of the mind and in­ward parts are many, and marueilous bitter, as Caines case decla­reth.

First, he can neuer be without vexation, so long as his desires Reasons. 1 be vnsatisfied, and yet al enuious persons haue alwaies vnsatiable desires.

Secondly, how much soeuer he hath of wealth or promotion, 2 it doth him no good if an other haue more, or asmuch, Saul could haue been aswell content to haue lost the victory, as to haue Dauid preferred before him for the atchieuing of it, though himselfe had asmuch praise as his prowesse deserued. The spiteful man thinketh himselfe decaying, whiles those whom he malig­neth do prosper: and his neighbours rising, is little lesse grieuous than his owne fall. No vlcer, or stone, or strangury is more pain­full to him, than to fee others to go before him, or to keepe pace with him, or to follow fast after him.

Reproofe of their folly, which chuse a tedious and vnhappy Vse. life, and study to make themselues miserable, by repining at the good estate of their brethren. And the more byting will their griefe and anguish bee, if Caine-like they fret at the grace and comfortable condition of the godly, who shall neuer fayle of the comfort of Gods fauour and blessing. VVe would deeme him in a wretched case, that should be taken with a dolorous disease that were neither curable nor mitigable while the Sunne shined: for he could no day be free from his fittes from morning to eue­ning. And is not Gods kindnesse to his, more certayn than the sunne-shine? And will not his goodnes more constantly conti­nue with them both day and night for euer? And are not their pangues then exceeding painfull and endlesse, that can neuer bee without torment by meanes of their indignation, vntill the Lord [Page 134] be without mercy towards his people. Jt is an infallible & euer­lasting verity which the Prophet testifieth, that the horne of the Psal, 11. 9, 10. righteous shall be exhalted with glory, the wicked shal see it & be an­gry he shal gnash with his teeth, and consume away: the desire of the wicked shall perish.

Jnstruction to fence and fortify our selues against this dirall & 2 diuelish enuy, whereby so many men are so much annoyed, and tormented. All remedies are to be constantly vsed aswell for the preuention, as the remoouall of it: as 1. to purge away pride and selfe-loue from whence it sumeth, & to store our harts with hu­mility & Christian charity, which will make vs thankful for our owne portions, & glad to see our brethren blessed in theirs. 2. To be well perswaded of Gods holy administration in the destribu­tion of his gifts, that he ordereth the matter with exquisite wis­dome, & iustice. For who can charge him with folly, that hee be­stoweth on any more then is meete? or who can challenge him of vnrighteousnes, that he giueth vnto them lesse than is due? 3. Not onelie to eie the blessings and comforts which our brethren inioy, but to think of the troubles and sorrows which they also sustaine, that so the consideration of one might stay vs from grudging at the sight of the other. 4. To remember that the gra­ces and good things of other Christians are for our benefite, as the strength and good estate of one member serueth for the vse of an other: and therfore in repining at their happines, what doe we else but maligne our owne welfare?

BY poore) hee meaneth not onelie such as liue in want and pe­nury but those which are vnder the burdē of any other afflicti­ons and vnable to defend themselues: and by oppression he vnder­standeth all kind of hard dealing, whether it be by craft or force, or false accusations and slaunders, or bitter and contumelious speeches to bring them into contempt or hatred: Hee that thus [Page 135] wrongeth any distressed person reprocheth him that made him, that is, the Lord who hath allotted to him that poore estate But he that sheweth mercy to the poor, which doeth good, & ministreth comfort to them that are in misery, by helping the Lords seruāts, declareth his loue and estimation of the Lord their maister. Doct.

All the wrong that is offered to the poore, the Lord doth take as done to himselfe.

Though in the sight of the world they seeme forlorne persons, without any friends to take their suffrings to heart, and in appea­rance seeth nothing but safety in trampling vpon them, yet God professeth his tender care so far towards them, as that he maketh their case his case: and their friends his friends, and reputeth them for his soes that declare themselues to bee theirs. In an other chapter not onely they are charged with contempt of him, that practice mischiefe against them, or violently worke them woe, Prou, 17, 5. and sorrow, but it is saied, that he also which macketh the poor dis­piseth him that made him.

First his commaundement is thereby violated and broken: for Reasons. 1 in many places he strictly forbiddeth all, how great soeuer, to grieue the poore, and calleth vpon euery one to be pitiful to thē. One place for this purpose may serue in sleed of many that may be brought for confirmation of the point. Zachary telleth the people of his time, what duety the Lord required by the former prophets before the captiuity, and what message was committed to him now, after their returne, and that was, Execute ye true Zach. 7. 9. 10. iudgement, and shewe mercie and compassion, euery man to his bro­ther. And oppresse not the widdow, nor the fatherlesse, the stranger nor the poore.

Secondly, he hath vndertaken to be their gordian & keeper, 2 and they are become his wards, and pupills, and therefore who­soeuer dealeth iniuriously with them, doth deeme God either to be so vnfaithfull that he regardeth not the safety of his charge, or so weake and feeble that he is not able to protect and defend them.

Thirdly, our texte yeeldeth a forcible reason, why they which oppresse the poore doe in like manner despise the Lord, because [Page 136] he is their creator: in respect of their persons they are the work of his hands: and in respect of their condition, they are also his handy work as Hannah fang, The Lord maketh poor, and maketh 1. Sam. 2. 7. rich: he bringeth lowe, and exhalteth. So that if they wrong them as men, they misuse his creatures, which haue their form and be­ing from him: if as poore men, they disgrace his workemanship in shaping them such a state.

Terror for cruell mē, who vse, as the prophet saith, to grind the fa­ces Vse. 1 of the poore, and treade vpon their heads: for they ouermatch themselues infinitely, and bid battell to him that will crush them in peeces with his countenance. The lesse power they haue to de­fend themselues, the more he exerciseth for their defence: the weaken they be, and more vnable to resist theire aduersaries, the stronger he will shew himselfe to be and more ready to destroie their aduersaries. Men thinke it easiest to goe ouer where the hedge is lowest, and most safe to presse downe them that are least friended, but they wil wish in the end, that they had rather clim­bed ouer the toppes of trees, and prouoked those which haue greatest potentates to take their parts. They shall finde it their folly to contemne Salamons wise preceptes, and it will turne to their paine that they cast themselues into such perilles. Rob not, Prou: 12. 12 faith he, the poor because he is poore, neither oppresse the afflicted in iudgement. For the Lord will defend their cause and spoile the soule of those that spoyle them. And againe in an other place, he repea­teth the same matter in other words, saying, Remooue not the aun­cient Prou. 13. 10: 11 bounds, and enter not into the field of the fatherlesse. For hee that redeemeth them is mighti [...]: he will defend their cause against thee. Yf it be then so dangerous to wrong men because they bee poor, how perilous is it to persecute them because they be poore and godlie? Yf for this cause oppressours be reputed despisers of God for that they lift vp their hāds against his pupils, how much more shall they be counted his enemies when they deale cruelly with his children? when they strike at the members of his body? when they attempt to scratch out his eies? As Zachary speakeh, He that toucheth you, toucheth the apple of his eye. Yf so seuere a Zachar, 2, 8. sentence shall be passed vpon them at the last day that neglect to comfort and relieue him in his members, shall there not bee a far [Page 137] more heauy punishment inflicted vpon those which shall woūd Mat. 25. and spoile him therein?

Instruction to them that be poore and oppressed to contain thē ­selue; 2 from all impatiency. Is the Lord reproched by that which is done against thee? and is his worde and worke and gouerne­ment thereby despised? Then is the cause more his, than thine: and it belongeth to him to redresse it with iustice, and not to thee to staine it with distemper. Oh how men marie their owne matters, when they will steppe into Gods place, and sit down in his throne, and execute his office? Jt is an impotency that is in their heartes, when they can beare iniuries no better, without reuenging hands, or reuiling tongues: and it is a great defect of faith, when they waite not till the Lord take off their burdēs: and it is a needles dread wherewith they daūt thēselues, to think their case remedilesse. Doth the Scripture in vaine, and to no Ecclc. 5. 7. purpose, or with no truth animate vs against such grieuances, when it saith, Yf in a country thou seest the oppression of the poore, & the defranding of iudgement and iustice, be not astonied at the mat­ter: for he that is higher than the highest, regardeth, and there bee higher than they. 3

Consolation to the poor & afflicted, especially if they be the mē ­bers of Christ, howsoeuer they are discountenanced of men, & reiected of the world, as refuses whom it world willingly be rid of, yet they are more esteemed of him, whose estimatrō is more worth, thā al the mightiest worldlings. Ab [...]athar thought himself in good safegard, though Saule sought his life, when Dauid told him that the enemy which came against one of thē should be cō ­mon to them both, and yet Dauid himselfe who must defend A­biathar, was pursued by the King, and in peril of his own life, how great cause then of boldnes & incouragement haue they, whome Dauids keeper doth keepe and protect, which taketh their cause for his cause, their wrōgs for his reproch, the hurts dōne to thē for defyāce bid to himselfe? And what a grace & fauor is this on the otherside, to his poor seruants that he chooseth to bee honoured and serued by the mercy and compassion that is shewed vnto them? do hoe not thereby-assure, and induce, inioyne, and binde all his people to do them good? It serueth also for the great com­fort [Page 138] of euery good man that is pittiful and helping to them that be needy and distressed. It is accepted of the Lord Iesus Christe as if it were a beneuolence to his owne person, I vvas an hungred saith he, and ye gaue me meate: J thirsted and ye gaue me drinke: I was a stranger, and ye lodged mee; I vvas naked, and ye clothed mee; I was sicke, and ye visited me; I was in prison, and ye came vnto mee. And being asked by the righteous, when and how this kindnes by them was shewed vnto him, he telleth them, that inasmuch as they did it to one of the least of his brethren, they haue done it to him VVe thinke it a great preferment (as there is cause, why we should) for Mar [...] Magdalen, and other women to minister vnto him of their substance: and for Martha and Mary to haue him for their ghuest, and for the woman in Bothania to powre the oyntment on his head: and for Ioseph of Arimathea, and Nico­de [...]s to bury him, and why then should it be counted a matter of no value (since it is a prerogatiue not much inferiour to those before specified) to haue a mercifull heart, and liberall hand in succouring and relieuing his members? Diuers of the Pharisies and other vngodly men, as it may seeme, gaue him entertain­ment in their houses, and had him to dinner, and neither yeelded honour to him, nor receiued praise from him, nor euer shall bee rewarded by him: but none that is mercifull to any of his, though neuer so meane and despised, shal be passed by without acknow­ledgement, nor sent away without recompence. VVhatsoeuer is lent vnto them in compassion, is bestowed vpon him in regard of acceptance, and whatsoeuer is bestowed on them in pitty, is lent vnto him in regard of repaiment.

THe wicked is pursued) the worde which wee translate pursued, signifieth to be thrust [...]t, or to throwe downe, meaning that when his calamity once beginneth, he shall bee driuen on for­wards vntill he fall into destruction. But the state of the righteous is contrary, for he hath hope, that is, not onely confidence & good expectation, but refuge and deliuerance in greatest extremities, [Page 139] yea in the very danger and torment of death it selfe, yea than es­pecially and more than euer at anie time before. Doct. 1

VVhen godlesse men stand in greatest neede of helpe and comforte, they shall be most of all pressed with plagues, and terrours.

The imprecacion which Dauid made against his enemies may stand for a cōmination against al Gods enemies, that when they Psal, 35. 5, 6. are become chaffe, or dust, the wind shall rise and blow them a­way: and when they walke in waies that bee darke and slipperie, the Angell of the Lord shall persecute them. Wee reade of diuers kings and Canaanites which came to destroy the Gybeonites, be­cause they entred into league with Israel, that first they were dis­comfited Ioshua, 10, 11. by Ioshua, then they fled in feare, and great confusion, & then fell great hailstones vpon them, and so they perished. Jn the s [...]me case or as bad was Sisera, who beeing vanquished by Barak was driuen from him his chariot, and army, to take him­self Iudges. 4▪ to his heels, & fly away alone, in dread & danger, being weary and thirsty: and where he hoped for helpe, there felt hee hurte; and wheme hee tooke for his friende, and preseruer of his life, hee found to be his foe, and worker of his death.

And nothing better went the world with Saul, who for want of answer from God in his calamities, was driuen to aske counsell of the Diuell: and then was daunted with threatnings, and af­terwards wounded with weapons, hauing the Philistims against 1. Sam. 31. him, and the Lord against him, and his conscience against him, and his owne heart, and his owne hand, and his owne sword, and all to hasten his owne destruction.

First, they reiect all admonitions one after another, and will Reasons. 1 receiue no instructiō when God offreth himselfe to teach them, and therefore it is iust & equall that he should pursue them with iudgements one after another, and deny them all fauour when he setteth himselfe to plague them.

Secondly, many of them vncessantly and proudely followe 2 theyr delights and pleasures, and those wayes which most con­tent their carnall affections, without any feare of Gods displea­sure, and therefore at the last the Lorde sendeth miseries [Page 140] as many, and as fast after them, which shall neuer leaue them vn­till they haue brought them to ruine. So it is said of that Romish and whoorish Babilon, that idolatrous kingdome of Antichrist: Reuel. 18. 7: 8. Inasmuch as she glorified her selfe, and liued in pleasure, so much giue ye to her torment and sorrowe: for she saith in her heart, I fit being a Queene, and am no widdowe, and shall see no mourning. Therefore shall her plagues come at one daie, death, and sorrow, and famine, and she shall be burnt with fire.

Thirdly, the most part of wicked men, by word or deede, 3 by one meanes or other doe set themselues to ouerthrow their harmlesse neighbours which feare the Lord, and are innocent towards them, and therefore it is a righteous thing with God, as the Apostle saith, to recompence tribulation to them that trouble 2. Thes. 1. 6: his people, and to cast downe those which thrust so sore at his seruants.

Admonition to euery man, so to demeane himselfe in time of Vse. hi [...] peace, and prosperous estate, as that hee may be supported, and held vp, and not pushed at, and cast downe in his troubles. How needfull a thing is it therefore to walke alwayes modestly without insolency, and mildly without fiercenes, and innocently without harmfulnesse, that when afflictions come, wee may haue the fauour of God, and the friendship of Gods seruants, and the comfort of our owne soules to establish vs that we fall not: What was so pernitious and preiudiciall to that cursed Haman, when he sunke into aduersity, as his pride and presumption, while he swimmed in prosperity? Downe would hee haue the whole Church, and all the people of God, both men, women, and chil­dren, and therefore downe must Haman himselfe come into re­proche and disgrace. And then how many tongues were against him? how many feete were vpon him? and how much anxiety and horror was in him? His wife forespeaketh him, the Queene accuseth him, the Eunuch conuinceth him, the king condemneth him, the executiones hangeth him, and the Lord destroyeth him.

But the righteous, &c. No danger nor death can take away the Doct. 2 comfort or happines of godly men.

It standeth not with the will and wisedome of the Almighty [Page 141] to exempt his seruants wholly from troubles, and to free them al­together from feares: for they are ofttimes very needfull and expedient, but it is most agreeable with his prouidence, and best for the praise of his power to preserue and deliuer them when they are in distresses. Many are the promises which to this pur­pose are made by God, and manifold are the professions which holy men make of their confidence therein, both in the old and new testament. As for example, Iob saith, though the Lord should Iob. 13. 15: slaie me, yet would I trust in him still. And the Psalmist saith, God Psal. 46, 1: is our hope and strength, and helpe in troubles readie to bee found. Therefore will not we feare, though the earth be moued, and the mountaines fall into the midst of the sea. Though the waters be trou­bled, Rom. 8: 35. and the mountaines shake at the surges of the same. And saint Paul sayth, Who shall separate vs from the loue of Christ? shall tri­bulation, or anguish, or persecution, or famine, or nakednesse, or peril, or sword? As it is written, for thy sake are wee killed all the day long: we are counted as sheepe for the slaughter. Neuerthelesse in all these things we are more than conquerours through him that loued vs.

First, because it is not in the power of troubles, temptations, Reasons. 1 dangers, or enemies, either to stop faithfull men from praying to the Lord, or to stay the Lord from hearing the prayers of faith­full men. Dauids enemies could hinder him for a time from go­ing to the Temple, but not one moment from repairing to hea­uen: they would not suffer him to bring his sacrifices to the Altar but they could not withholde him from presenting his petitions in Gods presence. That he might doe, and that he did, and that he found a meane of his helpe and succour. His distresses were exceeding great: his supplications were very feruent: and his de­liuerance was maruellous comfortable. And so much himselfe acknowledgeth, or rather the Lord by him doth testifie, saying; The sorrowes of death compassed mee, and the flouds of wickednesse Psal,. 18. 4. 5. 6. 16. made me afraid. The sorrowes of the graue haue compassed mee a­bout; the snares of death ouertooke me. But in my trouble I did call vpon the Lord, and cried vnto my God; hee heard my voice out of his Temple, and my crie did come before him, euen into his eares. He hath sent downe from aboue, and taken me; hee hath drawne me out of manie vvaters, &c,

Secondly, the Lord loueth his people aswell, and is aswell a­ble 2 to protect them in the moste boysterous stormes of calamity, as to preserue them in the quietest calmes of tranquility, accor­ding as was formerly shewed out of the eight chapter to the Ro­manes.

Thirdly, our Sauiour Christ hath so vanquished the power of 3 troubles, and death it selfe, by his suffring and dying, that they cannot hurt his members: and so seasoned and sanctified them to his people, that they are m [...]de verye commodious and profitable to them.

Fourthly, death is so farre from depriuing the godly of the 4 comforte of their hope, as that it rather sendeth them to the possession of theyr happinesse, which they haue so long hoped for.

Instruction to striue against that timerousnes and wāt of cou­rage Vse. which is in our nature, when we see troubles toward, and crosses comming, as though we must needs perish, if wee should be put to suffer afflictions. But what can befall vs, if we be righte­ous persons, that shall turne to our hurt, or lessen any parte of our hope? Nay what will God lay vppon vs that shall not turne to our good, and make our hope more firme and stable? Are they not in best case at this time, which haue passed through greatest trou­bles in former ages? who would not bee content to haue indured Dauids afflictions, or Pauls, to bee partakers of Pauls felicity or Dauids? who doeth not thinke that well it is with the martyrs now, though their bodies were burnt once, since their soules in­ioy such glory? If according to the Apostles direction wee coulde diuert our eyes from looking on temporall things which are seen, to the contemplation of euerlasting things which are not seene, we should thinke those momentany affections light▪ in compari­son of that farre most excellent waight of glory which they cause vnto vs. And euen for the present, they are nothing so heauy to them that haue faith to behold Gods helping hand therein, as to flesh and bloud they seeme to be. And thereof let the Apostle testifie his owne experience, who had as great a loade layd vpon him, as almost vppon any that can be named. We are saith he, af­flicted on euerie side, yet are vvee not in distresse, in pouertie, but not [Page 143] ouercome of pouertie, wee are persecuted, but not forsaken: and cast downe, but perish not.

Consolation to the faithfull against death, whereof there is 2 no cause to be afrayd, because it maketh their state better, and not worse. VVhat weary traueller would be grieued that his te­dious iourney were at an end, and hee come home to his owne house, and his dearest friends, towards which he hath been long trauelling, with great toyle and painfulnesse, and there to be re­freshed with all delightfull and comfortable repasts? The Pro­phet Isai telleth vs, that righteous men dye, and mercifull men Isai. 57. 1▪ 2: are taken away, not to come into euill, but to escape the euill to come: not to lose their peace, and to fall into troubles, but to be freed from troubles, and to inioy peace: and that the graue i [...] a bed for the body, wherein it lodgeth and resteth, and sleepeth. And as for the soule how vnutterably happy and blessed, is the state thereof? VVhat Penne can describe, or what tongue can recount, or what heart can apprehend the exceeding greatnes of the ioy which it possesseth▪ It is deliuered from sorrow and paine, from hunger and thirst, from cold and heate, from shame and contempt, from dread and danger, and that which is most of all, and all in all, it is purged from sinne and corruption for euer. On the other side, that which it most desireth, it hath most plentifull▪ fruition of, as of perfect righteousnesse, perfecte holinesse, glorious companious, both of Angels, and soules of iust men departed, continuall conuersation with the Lord Iesus Christ, the face and fauour of GOD neuer hidde from them, and wee knowe what the Prophet sayth, that in his presence is Psal. 16. 11. the fulnesse of ioie, and at his righte hand there are pleasures for euermore.

WIsedome) that is, holy and heauenly wisedome and grace, resteth in the heart (continueth therein, and dwelleth as in her house and habitation) of him that hath vnderstanding, [Page 144] namelie, of euery such one as is of sound iudgment and sincere affection. And that which is in the heart of fooles shall bee knowne, that sinfulnes and corruption which they nourish in their soules, and take pleasure in, will breake out, and discouer it selfe at one time or other. The agreement of the two clauses together will the better appeare if that be supplied which is vnderstood in each of them, which may be in this maner: Wisedome resteth in the heart of him that hath vnderstanding and wil be manifested, and folly inhabiteth in the heart of fooles and shalbe knowen.

In them onelie is grace well setled which giue it entertainment Doct. 1 in their hearts.

There shee keepeth residence, and there shee ruleth, and thi­ther she bringeth her treasures and comforts, and euery good thing that is to be wished for. And therfore she calleth for it, as most meete for her to possesse, and safest for euery wise man to Prou: 23. 26. yeeld vnto her. My son, saith she, giue me thine heart, and let thine eies delight in my waies.

First, they and none other, haue the vertue of the word and of Reasons. 1 the spirit to protect them from the violent assaults, and subtill sleights of Satan: and from the sinful perswasions, and dangerous examples of wicked persons: and from the vngodly motions, and corrupt disposition of their owne flesh. And so runneth the pro­mise in the second chapter of this book: When wisedome entreth into thine heart, and knowledge delighteth thy soule, then shal coun­sell preserue thee, and vnderstanding shall keepe thee, and deliuer Prou. 2. 10: 11. 16. thee from the euill waie, and from the man that speaketh froward things and from them that leaue the wayes of righteousnesse, to walke in the waies of darknes. And it shall deliuer thee from the strange woman, euen from the stranger which flattereth with her words &c.

Secondly, they receiue direction and willingnesse, and help to 2 doe all such seruices as God requireth at their hands. That mini­streth vnto thē plēty of godly meditatiōs, & gracious speeches: and that giueth them power to performe many vertuous actions & Christiā dueties. And according to this is that saying of Dauid, that the mouth of the righteous will meditate wisedome, [that is, will Psa. 37. 30. speak of wisdom wherof his hart hath meditated) and his tongue [Page 145] will talke of iudgement. For the law of his God is in his hart, and his steppes shall not slide.

Thirdly, they haue the constant and continuall possession ther­of 3 without peril of being any more vtterly stript and depriued of it: for it hath taken vp her rest in their souls, as our text affirmeth, & wil neuer forsake them, nor suffer her selfe to be driuen from thē. See more of this point and the vse of it, in the tenth chap. and fourteenth verse, where it sayed, that wise men lay vp know­ledge.

And that which▪ &c. The most secret and hidden corruptions of Doct. 2 the wicked will in time be discouered and brought to light.

That which is affirmed concerning the externall actions and behauiour, wilbe as truelie affirmed concerning the internall lusts and desires. It is sayd that he which perceineth his waies shall Prou, 10, 9. be knowne: and it is as sure also that he shal be knowen which corrupteth his heart.

First, the Lord knoweth all their inward thoughts and cogi­tations, and purposes, and what they loue, and what they hate, & Reasons. 1 what they reioice at, & what they be sory for: there is not the lest motion in their mind, which he doth not euidentlie see, and nar­rowlie marke, and therefore they may well knowe that the world shall also knowe them, because he will lighten things that 1 Cor, 4 5. be hid in darkenesse: and he will make the counsels of the harts manifest, and he will bring euery worke vnto iudgement, with eue­rie Eccle, 12, 14. secret thing, whether it be good or euill.

Secondlie, God doth giue vnto manie of his seruants the spi­rit 2 of discerning▪ that they can smell out a dissembler, and by dil­ligent obseruation finde out the lust and lewdnesse, and sinfull disposition that is in him. And therefore Dauid professeth so much of himselfe, saying, wickednesse saith of the wicked man, euen Psal. 36, 1. in mine heart that there is no feare of God before his eies.

Thirdly, an euill heart will either sooner or later bewray him­selfe 3 by euill waies, in action, or speech, or countenance, or com­pany, as a putrified carkasse must needs send forth an vnsauorie sent and corrupt humours in the body will break out into soares and vlcers.

Instruction to cleanse our harts from all folly and wickednes, Vse. 1 [Page 146] least our names bee stained at last with reproach and infa­my, Yf we would be ashamed to haue our vncleannesse, or false­hood, or pride, or any kind of impiety, or naughtines bud forth in our liues, beware how we suffer the rootes thereof to grow in our soules: If it be our disgrace that men should see the streames of sinne issuing out in the practise of our behauiour, we can neuer be out of danger of disgrace, so long as God beholdeth the foū ­taine of sinfulnes springing in our heartes. No Art nor wit can serue to keepe it in, when occasions shall be offred to drawe it out. When Achitophell himselfe, though a most cunning politici­an, would not take heede of secret disloyaltie againste Dauid, hee could not but breake out into open rebellion with Absha­lom.

IVstice, that is true religion and obedience to Gods holy com­mandements, and the enacting, and executing of wholesome lawes doth exhalt a nation, causeth the inhabitants of well orde­red cōmon wealths, & coūtries, and cities, & towns, to prosper, & be cōmended. But sin practised and not punished, is a shame to people, it bringeth to contempt, and maketh them infamous, and draweth downe iudgements on the places where it is commit­ted and tollerated.

Nothing doth so much make for the prosperity of any state, as Doct. 1 the vertuous and godlie behauiour of the people.

Where the Lord both seruice duely performed to him, there the Lād shall haue his fauours freely bestowed vpon her: but if he be defrauded of his honor, it shalbe descated of his blessings, & feele his plagues, and iudgements. It is a worthy saying that is in the booke of Chronicles, which Azariah the prophet vttered to Asa, and his army, saying, O Asa, and all Iudah, and Boniamin, heer ye me. The Lord is with you whiles you be with him: and if yee seeke 2. Chron. 15. 2. him, he will be found of you, but if ye forsake him, he will forsake you. And before that time Moses had foreshewn to euery succeeding [Page 147] age and generation what they should trust vnto, and certainly looke for: that is, if they would obay the voice of the Lord theyr God, and keepe his commandements, hee would make them the head, and not the tayle, and they should bee aboue onelie, and not be­neath: Deut. 28. 13. 43 If not their inferiours should climbe aboue them on hie, and they should come downe beneath alowe: their vnderlings should bee the head and they should become the taile.

First, it is the best way to procure plenty; for the Lord in re­gard Reasons. 1 thereof, doth make the seede good, and the weather sea­sonable, and the earth fruitful, and corne, and cattell, and grasse, and trees, and all sorts of commodities to prosper. And contrari­wise, as it is sayd in the Psalme, Hee turneth the flouds into a wil­dernesse, Psal. 107: 33 34. and the springes of water into drynesse, and a fruitefull Land into barrennesse, for the vvickednesse of them that dwell therein.

Secondly, it bringeth peace and safety as it is promised by 2 Micah, that men may breake their swords into mattockes, and their Micah 4. 3: 4. speares into sithes, and sit without feare vnder their vines and fig­trees: or if any aduersary should rise vppe against them, to inuade their country, or to vexe their borders, the Lord will worke such courage and fortitude in them, as that they shall be able valiant­ly to resist and repell all their enemies, according as it is sayde, Leuit. 26: 8. that fiue of them should chase an hundred, and an hundred of them should put ten thousand to flight. VVhereas if they prouoke him with iniquities, and pollute their land with sinne, hee will pursue them with perills, and plague their land with warres and slaugh­ter. This doth Azariah prooue by experience, and putteth them in minde of it, which sawe the certainty of it, and knewe it to be true. Now, saith he, for a long season Israel hath beene without the 2. Chro. 15: 3: 5: 6: true God, and without a teaching Priest, and without the Law. And in that time there vvas no peace to him that did goe out, and goe in: but great troubles vvere to all the inhabitants of the earth. For na­tion vvas destroied of nation, and Cittie of Cittie; for God troubled them vvith all aduersitio.

Thirdly, it obtaineth and preserueth the lightes and glory of a 3 kingdome, or nation, that is, graue, wise, and faithfull gouernors, both in Church and common weale. Nothing doth better pro­long [Page 148] the life, or defend the state of anie prince, than his owne goodnes, and his subiects godly behauiour. That is continually, in euery place a strong guard for his safe [...]y: and that is the best phi­sick for his health: thereby are worthy counsellors, and other subordinate ministers of iustice protected, and thereby are god­ly pastors, and fruitefull ministers of the gospell established. But when a nation is filled with impiety and sinfulnesse, it must bee emptied of these treasures and ornaments, as is threatned at large by the prophet, saying, The Lorde God of hoastes will take away from Ierusalem and from Iudah the staie and the strength. The Psai. 3. 1. 2: 3 strong man, and the man of warre, the iudge and the Prophet, the prudent, and the aged, the captaine of fiftie, and the honourable, and the counsellor, and the cunning artificer, and the eloquent man. And I will appoint children to be their princes, and babes shal rule ouer them

Instruction, that sithence iustice and iust men doe helpe to ad­uance Vse. a Nation, that therefore iust man and iustice be most made of in the nation: and because sinne and sinners bring shame to a people, that therefore sinners and sinne be disgraced among the people. How vnworthy a thing were it, that good benefactours, as all good men are to their country, should be euill rewarded with reproache and contempt? And how vnequall were it, that permitious persons, as all wicked men bee, to the state, should without cause be exalted with prayse and preferment? The wise Magistrate well knoweth, that therefore GOD hath giuen him so honourable a place, and preheminence, for 1. Pet. 2. 14 the punishment of euill dooers, as Saint Peter testifieth, and the prayse and incouragement of them that doe vvell. It shall bee then a worthy seruice to God, and a benefite and kindnesse to the whole kingdome, for them that haue authority so to vse their authority, as that righteousnesse and piety may prosper and flourish more and more, and all iniustice and wickednesse may be suppressed and wither away.

Confutation of their opinion which dreame that nothing can be disgracefull, that is common, and generall: whatsoeuer many 2 doe allow, they thinke to be graced and made commendable [Page 149] by the allowance of many. And that causeth riot, and quasting, and garishnesse, and couetousnesse, and execrable oathes, and impious sabbaoth breaking, and diuers other vices of like nature, to bee so little feared and so much committed. But how shoulde a whole people then, haue sinne turned to theire shame, if the practice and consent of the multitude could take away the shame of sin? The greate number of biles, & blanes, and botches, together, doth not lesson the loathsomne▪ thereof, but augment it. Neither is the face of any man or wo­man disfigured by three or foure pockhoales, and made beau­tifull by three or foure score. Neither is a garmente made the more handsome by hauing the more staines, or patches, or rags, or rents vpon it.

THe fauour of a King, &c. Euerie wise king, and all other Godlie greate personages, will take delight in, and shewe countenance vnto their seruants, or officers, or any other that de­pend vpon them, so farre as they shall finde them diligent, obe­dient, discreete and trusty, and therefore will also bee readie to reward them according as theire faithfull seruice shall deserue. But his wrath shall be towards him that causeth shame. He that by folly offendeth his gouernour, especially if he discredit him and his house, by lewde prankes and misdemeanors, must looke to feel his masters displeasure and that with frowning checkes, chi­ding, punishment, or displacing.

The honest and vertuous behauiour of inferiours, is the best way to get the fauour of superiours. Doct.

By this meanes there are none solowe, which bee not in waye of preferment, euen verie seruauntes are like to growe to greatenesse, neyther is anye so high, which will not [Page 150] respect them, euen Kings themselues will take pleasure in them. This is verified, by that which Salomon speaketh in another Prou. 16. 13. place, that righteous lippes are the delight of Kinges, and the King loueth him that speaketh right things. If words well spoken bee of such force to procure so much good liking, and fauour, it cannot be that workes faithfully wrought, should faile of as comfortable successe to those that performe them.

First, the prouidence of God hath a strong hand in disposing Reasons. 1 of mens affections: he inclineth their hearts to like or loath, to loue or hate, as seemeth good to himselfe: and therfore when the waies of seruants please him, he doeth often make them to please their masters al [...]o, as Nehemiah and Daniell, and many others haue found to their honour and comfort.

Secondlie, the grace and feare of God preuaileth with Chri­stian gouernors to loue, and chuse, and make much of, and pre­ferre 2 them that be religious and seruiceable, as Dauid did after a sort vow the conscionable care of this duety, when he saied, My eies shall be vnto the faithful of the land, that they maie dwell with Psa. 101. 6. 7. me: he that walketh in a perfect waie, he shall serue me. There shal no deceiptfull person dwell within mine house; he that telleth lyes shall not remaine in my sight.

The gaine that wise and godly mens seruices do yeeld to their 3 masters, doth make many masters much to esteeme of the serui­ces of wise and godlie men: for they may vndoubtedly looke for all good faithfulnes at their hands, and a prosperous successe of the workes which they deale in, from Gods hand. And that La­ban sawe and acknowledged in the labours of Iacob, and there­fore was so vnwilling for many yeeres, to part with him, and that Potiphar, and the keeper of the prison, and Pharao, and all that imployed Joseph well perceiued: forasmuch as their houses were blessed for Iosephs sake, and their estates did prosper by Io­sephs meanes.

First, for inferiours, it se [...]ueth to confute theire erronious con­ceite Vse. 1 that thinke to creepe into mightie mens fauours by swag­gering, boasting, and brauery, or by flatery, [...]a [...]shood, and syco­phancie, or by other such like corrupt and sinfull courses: which thrust out religion piety, modestye, and plaine dealing, as the [Page 151] greatest makebates betweene Masters and seruants, and the onely hinderers of all preferment. But commonly they that so seeke to rise, be either kept frō promotions, and so defeated of their hopes, or fall from their dignities, and so are ouerthrowne by their sinnes, when they which seeme to lye open to all con­tempt for their profession, are vsually most regarded for their vp­rightnesse and honesty. VVicked Haman being the worst of all that were about Ahashuerus was for a time the nearest vnto him, and good Mordecai which was most faithfull, was most hardlie proceeded against, as being proscribed, and destinated to death with all the nation that he came of, for his sake, and yet Haman could not still stand in that high estimation nor Mordecaie lye long vnder that heauy disgrace, but down must Haman, with the kings indignation into a shamefull destruction, and vp must Mordecay with the kings especiall fauor, to a supereminent place of authority. And albeit it come often to passe, that bad seruants be too much made of, yet it is to their greater hurt at last, and though good seruants haue bad requitall at their masters hands, yet their best maister the Lord Iesus Christ, to whome they performe their seruice, in dooing their inferiour masters worke, will in due time recompence them with a better re­ward.

Secondlie, for superiours, it serueth to instruct them to do that 2 which in this text the Lord prescribeth as a duety fitt to be done, namely to sette their delight vpon those which are vertuous, and adorned with delightfull graces, and to let their displeasure ap­peare against such as are vicious, and feare not to displease God with their vngodly behauiour. So doing they shall in their go­uernment follow the example of the Lord himselfe, who is the most righteous, perfect, and absolute gouernour. His fauour and goodnesse is towards euery one of them that faithfully serue him, and his wra [...]h and angry countenance is not onely against those that rebelliously contemne his lawes, but which liue licentiously in the profession of his seruice. And this may all gouernors infal­libly conclude of that by yeelding due recompence to them that deserue well, themselues do duelie deserue, and shall surely ob­taine [Page 152] prayse for the vertues of their people: and by suffering misbehauiour in their houses or charges without punishment, all the faults of their inferiours doe turne to their reproche. For if sinne be a shame to a whole people, as the for­mer verse testifieth, how can it but be ignomi­nious also to a familye, and the Master thereof, as experience declareth?