A plaine and familiar exposition of the fifteenth, sixteenth, and seventeenth chapters of the Prouerbs of Salomon

CHAPTER XV.

Verse 1. A soft answer turneth away wrath: but a grieuous word stirreth vp anger.

A Soft answer] Gentle, milde, and peaceable speeches, [turneth away wrath] pacifie the indig∣nation of him that is displea∣sed. He speaketh of that which commeth to passe most com∣monly, though not alwaies: for sometimes men of a fro∣ward and seruile disposition are the more violent, by how much they are mildlier dealt with: and sharpe rebukes preuaile most with such, to tame them with feare, which would not bee intreated with faire perswasions. [But grieuous words] Bitter, biting, and prouo∣king speeches [stirre vp wrath] not only increase it in them in whom before it was kindled, but kindle it in them who before were kindly affected.

[Doct.] Milde behauiour is the best meanes to procure peace. In another place there is another Prouerbe to the same pur∣pose,

A Prince is pacified by staying of anger, and a soft tongue * 1.1 breaketh the bones. This was Gideons armour against the rage of the Ephramites; and this was Abigails armour for her selfe, her husband, and houshold, when Dauid, incensed by Na∣bals grieuous words, was comming with purpose to slay them euery mothers childe.

[Reason 1] First, it is the weapon which God calleth vpon vs in such a case to take vp and vse, and therefore hee worketh safety by it.

[ 2] Secondly, the strongest resistance is by opposition of contraries, as fire is soonest quenched by water; and a soft woole-packe is lesse penetrable at a Canon shot, than a hard stone-wall.

[ 3] Thirdly, it is in the nature of man, and of certaine other creatures, to desist from fiercenesse when they see submissi∣on and humble behauiour towards them, which sheweth, that a regard is had of them without contempt.

[Vse 1] Reproofe of their folly whose stout stomacke can neuer be induced to mitigate anger with meeknesse, but boisterously resist displeasure with fiercenes: & so are they conuinced of inhumanity, which being once offended, are euer implacable, notwithstanding all milde perswasions vsed to satisfie them.

[ 2] Consolation to them that deiect themselues before God in humility and praier: for if gentle words preuaile so mightily with most men, to appease their anger, of what force shall the submisse supplications of penitent persons be with the Lord, to quench his indignation?

Verse 2. The tongue of the wise setteth foorth good knowledge but the mouth of fooles powreth out folly.

THE meaning is, that godly prudent men will vtter good matter, and their speeches shall carry a grace and force with them, as being rightly placed, and wisely orde∣red. And sinfull vngodly persons on the other side, either vomit out that which is hurtfull, false, or vaine: or else per∣uert and abuse that which in it selfe is true and wholesome. See chap. 10. verse 32.

Verse 3. The eies of the Lord [are] in euery place, beholding the euill and the good.

THE eies of the Lord] His certaine sight and knowledge. He speaketh of God according to man, attributing eies vnto him, (which he, being a spirit, hath not) because we see with our eies, and best know the things which wee see. [in euery place] wheresoeuer any man is: [behold] not only di∣scerne and perceiue, but purposely obserue and marke, and that continually, as the forme of the word in that Participle importeth: [the euill and the good] all sorts of men, together with their hearts and waies.

[Doct.] All men are alwaies in Gods presence: When they see not him, he eieth and looketh on them, wheresoeuer they bee, and howsoeuer occupied: as Dauid saith, not concerning himselfe only, but euery man else in the same manner: Thou knowest my sitting and my rising: Thou vnderstandest my thought * 1.2 afarre off: Thou compassest my paths and my lying downe, and art accustomed to all my waies.

[Reason 1] First, he hath made mans eies, and giueth sight to all, and thereupon the Prophet concludeth, that hee himselfe must needs see euery one, and view their thoughts and behauiour alwaies, Psal. 94. 9.

[ 2] Secondly, if any thing were concealed from him, how should he lighten things that are hid in darknesse, and make the very counsels of the heart manifest? How shall hee bring euery * 1.3 worke vnto iudgement, with euery secret thing, whether it be good or euill? How should he passe an equall sentence vpon euery cause and person, as becommeth the righteous Iudge of the world, if the knowledge of any thing might be with-holden from him?

[ 3] In him wee liue and mooue, and all creatures haue their existence and being, and hee filleth both heauen and earth, and all places with his presence: And whither then can any man possibly with-draw himselfe out of his sight?

[Vse 1] Instruction, to beware of secret sinnes, that the closenesse

of the place imbolden vs not to doe ought that wee would be ashamed to haue publikely looked vpon in an open as∣semblie: because hee which is more to be feared than all the world, beholdeth what we doe: And who shall enioine him to be silent at our sinfull behauiour, that he publish it not to all the world?

[ 2] Reproofe of their madnesse, that hope for euer to auoid the reproach and punishment of their sinnes, by denying, excusing, colouring, or cloaking of them: as though, if men giue credit to them that they are innocent, God can bring no euidence to finde them guilty, notwithstanding that hee take them with the manner, and is in place at the deed do∣ing of notable wickednesse.

[ 3] Consolation to the godly, that the Lord hath respect to the vprightnesse of their hearts, and the integritie of their lines, in euery worke of holinesse, righteousnesse, or mercy, to render a recompence vnto them.

Verse 4. A wholesome tongue is [as] a tree of life: but the frowardnesse thereof is [as] a breach made by the winde.

THE purpose and drift of this sentence is, to declare that the course and custome of godly mens speeches is both comfortable and profitable to them which know how to make vse thereof: as was that goodly tree of life in Para∣dise, continually bearing fruit, so pleasant and pretious. On the contrarie side, as a blustering winde, which throweth downe trees and houses, doth much harme: so a violent and venomous tongue, causing troubles and calamities, is very pernicious and hurtfull. For the former part, see Chap. 11. 30. For the latter, looke Chap. 12. 18.

Verse 5. A foole despiseth his fathers instruction: but he that regardeth correction, is prudent.

A Foole] A wicked and vngodly childe: [despiseth] either refuseth to heare, or else to obey: [his fathers instructi∣on]

that admonition or counsell which his parents or other gouernours giue vnto him: [but he that regardeth] submit∣teth himselfe vnto, and is bettered by [correction] either in words or deeds, giuen by whomsoeuer, hauing authoritie ouer him [is prudent] sheweth wisdome, and receiueth the fruit of the same. See Chap. 13. 1.

Verse 6. The house of the righteous hath much treasure: but in the reuenues of the wicked is trouble.

THE house of the righteous] that is, Either euery righte∣ous man hath his house replenished with great store of wealth and substance, or else a lesse quantitie doth as well suffice him, God seeing it to be better and safer for him. And whereas sometimes it falleth out, that godly men haue nei∣ther so much as others possesse, nor as themselues desire, and seeme to stand in need of, it groweth from the defect of their godlinesse, for which the Lord correcteth them with some penurie and want, and whereby their hearts faile of that fulnesse of contentment, which more pietie and grace would worke in them.

The latter clause of this verse preuenteth an obiection that might be made against the former in this maner: Why should righteousnesse be commended for making the righ∣teous rich, sithence sinne seemeth to make the state of sin∣ners more prosperous than theirs? To this it is answered, that troubles are intermingled with their wealth and posses∣sions; as paines and toile in getting, and cares and feares in keeping, and griefe and anger in forgoing of all, or any part of them. See Chap. 10. 22.

Verse 7. The lips of the wise doe spread abroad knowledge; but the heart of the foolish, that which is not right.

HE compareth the lips of wise men to the hands of good seedesmen; who skilfully, and in due manner and mea∣sure, at euery steppe, doe scatter the corne into the tilth:

shewing it to be a note of sound vnderstanding, to take op∣portunitie wheresoeuer it is offered, at home or abroad, to direct their talke to the benefit and edification of the com∣panie. On the contrarie side, the wicked, out of the euill treasure of their hearts, bring foorth euill things, vttering vanitie, and errours, and noisome speeches, like those that make it their worke to sow Cockle, and Tares, and Darnell, or other weeds, which are only venomous and hurtfull. In the former part of the sentence, the heart is to bee vnder∣stood, which ministreth matter to the lips: And in the lat∣ter, the lips are also meant, which are the instruments of the heart: as if he should haue said, The lips of the wise, out of that grace which is in the heart, doe spread abroad know∣ledge, and that which is right: and the heart of the foolish, by the peruersenesse of the lips, doth spread abroad igno∣rance, and that which is not right. For the former part, see Chap. 11. 30. For the latter, Chap. 12. 18.

Verse 8. The Sacrifice of the wicked is abomination to the Lord: but the praier of the righteous is acceptable vnto him.

THE Sacrifice of the wicked] Their best workes, euen those which seeme most to sauour of deuotion, and their ve∣ry praiers themselues [are abomination to the Lord] sins which he abhorreth, and for which he will punish them: [but the praier of the righteous] and all other their seruices which they faithfully performe [are acceptable to him] wherewith, through Iesus Christ he is well pleased, and for the same will gratious∣lie reward them.

[Doct.] Hee that would haue his seruice accepted of God, must first giue himselfe to God: Though God be not an accepter of persons for mens outward condition, yet hee is in regard of their inward graces.

Therefore the Lord had respect vnto Habel his offering, because he had respect to Habel. And why had hee respect to Habel? Because he was his godly faithfull seruant. And therefore the Lord regarded not Cains oblation, because he * 1.4

regarded not Cain. And why did hee not regard Cain? Be∣cause he was a wicked vnbeleeuing Rebell.

[Reasons. 1] First, his fauour and countenance is alwaies and onely shewed there, where his image appeareth, which is nowhere else to bee seene, but in the soules and liues of them that dedicate themselues to his worship; and there it is neuer failing.

[ 2] Secondly, the most plausible shewes that wicked men make (considering the falshood of their hearts) are condem∣ned of him, as workes of the flesh: and the meanest seruices that good men doe, in respect of the vprightnesse of their mindes, be commended as fruits of the spirit.

[Vse 1] Terror for diuers vngodly persons, who haue nothing but Sacrifices for the foundation of their hope and comfort. For notwithstanding there be neuer so great guiltinesse in their conscience, and sinfulnesse in their conuersation, and both continued to their liues end, yet they trust, by vertue of their praiers and other good deeds, to pacifie Gods wrath, and e∣scape his iudgements, and make amends for all their misbe∣hauiour. Doe they deeme that the Lord will be beguiled by them, and take rebellion for their ransome? and grieuous prouocations for a meritorious propitiation? Thinke they that he is driuen to such necessitie, that hee must either take their seruice, or not be serued at all, as if he had no Saints or holy seruants to yeeld glory vnto him? And yet of this sort (beside all, or the most part of the Papists) are very many, which satisfie themselues with externall words and actions, though holy in themselues, if they were religiously exerci∣sed, yet execrable from them, being hypocritically per∣uerted.

[ 2] Incouragement to godly men to pray often, and bee dili∣gent in euery good dutie, sithence they may be sure of such happy successe, and their seruice shall bee so well accepted.

[ 3] Instruction, to esteeme well of all righteous men, foras∣much as euery one of them is in so good estimation with God. Though they be neuer so poore in the sight of world∣ly men, yet they are greater in truth than any worldling is:

and such as the Apostle saith, The world is not worthy of. They * 1.5 are the fauorites of the most high, hauing at all times ac∣cesse vnto him, and hearing of him, and that with delight and good effect. It is no hard matter for them to procure fauour for their friends whom they pray for, and displeasure to their enemies whom they are sometimes compelled to pray against. Howsoeuer it is, Their praiers preuaile much if * 1.6 they be feruent.

Verse 9. The way of the wicked is an abomination to the Lord: but he loueth him that followeth righteousnesse.

THE way of the wicked] The whole course of his life and behauiour: whatsoeuer hee saith, and all that hee doth [is abomination to the Lord] is filthy and loathsome in his eies, prouoking him in anger to plague him. And this is not to bee vnderstood onely of the grosse faults of sin∣full men, when they directly transgresse the Law of God, but of euery thing else which they take in hand, as long as they walke after the flesh: as labour and trauell; their meat and drinke; their sleepe and necessarie refreshings: though in exercises not vtterly vnlawfull; though in mat∣ters that bee meerely ciuill; though in actions euery way commendable for others to performe. And heereof the A∣postle speaketh, when he saith to Titus, That to the pure all * 1.7 things are pure; but vnto them that are defiled and vnbeleeuing, nothing is pure, but euen their mindes and consciences are defiled. But he loueth him] esteemeth him, and vseth him as his own childe; causeth his heart to feele the comfort of his fauour, and will in due time make it manifest to all the world how deare he is vnto him [who followeth after righteousnesse] which is not cold, or slow, or vnstable in doing of good; but with might and maine striueth constantly to obtaine the habit and increase of goodnesse. The word signifieth earnestly to pursue, being a Metaphor taken from the eagernesse of wilde beasts, or rauenous fowles, or of any kinde of creatures that liue by the spoile of others, which will run or flie, both

fast and farre, rather than bee disappointed of their prey. True it is, that all are not of equall graces, nor any one at all times equally affected to that which is iust and vpright; but none must leaue off endeuour to seeke it. Euery man is to make it his gaine, and to abandon all the impediments which would stay him from it. The sense and meaning of the words will be the better discerned, if that bee supplied which is vnderstood in either part of the sentence, in this manner: The Lord abhorreth the way and person of the wicked, because he followeth iniquitie: but hee loueth the person and way of the godly, because hee followeth righte∣ousnesse.

[Doct.] God respecteth not men according to their wealth and state, but according to their waies and behauiour. Many wicked men haue great substance and dignitie; and yet no∣thing that they haue or doe is any whit acceptable to the Lord: And most godly men liue in pouertie, or other affli∣ctions; and yet all of them are pretious vnto him. See chap. 11. verse 20. Doct. 2.

Verse 10. Instruction [is] euill to him that forsaketh the way: [and] he that hateth correction shall die.

INstruction] Either wholesome doctrine publikely taught, or faithfull admonition priuately giuen: [is euill] not in it selfe, (for the Scripture calleth it A pearle, and Holy thing in * 1.8 one place, and preferreth it before siluer and gold; and the richest gemmes in another) but it so seemeth to him that is * 1.9 not willing to obey it: in whom also it is an occasion of dis∣tempered passions, and hardnesse of heart: [to him that for∣saketh the way] not to euery one that mistaketh the way, or through infirmitie sometimes swarueth from it; but to such a one as either obstinately refuseth to chuse and walke in the right path of saluation, when the knowledge of it is offered vnto him; or wilfully departeth from it after that hee hath made some entrance thereunto: And [he that hateth correcti∣on] which is imbittered by rebukes, and not bettered by cha∣stisements:

[shall die] is in danger to perish eternally at the last, and to be surprised with some speedie, sudden, shame∣full, or cursed death in the meane season: and before that, to haue some heauy iudgement to fall vpon him.

[Doct.] Instruction is euill] The worst men are most vnwilling to be taught how to amend their liues: The sicker their soules are, the more they distaste the Lords medicines: the more beggarly their hearts bee, the lesse they desire the riches of grace: and the greater speed they make towards their de∣struction, the more offensiuely they take it to bee recalled to the way of saluation. It hath beene shewed in the ninth chap∣ter, and shall be againe in the next verse (saue one) of this, that scorners vse to hate them that reprooue them. Nathan, * 1.10 and Gad, and all that dealt with Dauid, found alwaies good successe in speaking vnto him: for it was his praier to God, that the righteous might smite him with rebukes. But Eliiah and * 1.11 Micaiah, and such as had to doe with Ahab, had an angrie countenance, and hard speeches from him: for he professed that he tooke them for his enemies.

[Reason 1] First, they are void of sound iudgement, and senslesse of their owne miserable estate, and therefore thinke all instructi∣ons needlesse; as a phrenticke patient, or one past feeling of paine, doth see no cause of taking physicke.

[ 2] Secondly, they are void of Christian loue, and giuen to vn∣charitable iudging, and therefore interpret all that is spoken to them in the worst sense, and impute it to the malice of him that reprooueth them; as though euery admonition were giuen as a sentence of condemnation.

[ 3] Thirdly, they are void of humilitie, and haue themselues in high admiration, and therefore take it for a great disgrace to be told their dutie, as though they were ignorant; and e∣specially to bee rebuked for their faults as if they were of∣fenders.

[Vse 1] Instruction, that wee proceed on with due care and con∣stancie in the way of faith and holy obedience, not suffering sinfulnesse to make a breach in our hearts and behauiours: for they that returne backe to that which is euill, and fal away

from that which is good, of all men will like worst continu∣ally of them that are the best; and of all speeches will least relish those which are the most sauourie and wholesome.

Consolation to them that desire instruction, and learne wisdome from it, and disdaine not correction, but bee refor∣med by it. This part of the sentence cleereth them from the guiltinesse of contempt: They refuse not to walke in the way of God: and the next secureth them from the punishment of death; They haue not correction in detestation.

[Doct. 2] He that hateth correction] Contempt of rebukes and instru∣ction is a fore-runner of some grieuous plagues to follow: Heereof the Holy Ghost speaketh at large in the first chapter: and there the point will more fully appeare.

Verse 11. The graue and destruction are before the Lord: how much more the hearts of the sonnes of men?

THE graue] The darkest places in the ground, or dee∣pest places in the waters, where any dead corpse is, or hath beene couered, and consequently all others as obscure as they, or lower than they, euen to the very center of the earth: [and destruction] the place and state of the damned spi∣rits: [are before the Lord] hee seeth both how the bodies con∣sume, and how the soules suffer, and what be the thoughts of them that sustaine such infernall torments: [how much more the hearts] the counsels, and purposes, and discourses, and motions of all the faculties of the soules: [of the sonnes of men] of euery one in euery age that is descended from the race of mankinde, so long as he liueth on earth. Yet is not this an argument from impuritie, in respect of God, as though it were easie for him to behold some thoughts, and hard to find out others: (for all are equally comprehended of him) but in regard of men, which with greater difficultie attaine to the knowledge of that whereunto their sense is not able to reach, and with more facilitie discerne that which is subiect to their senses: and so according to themselues they conceiue of the Lord.

Now if they apprehend that he doth continually obserue and looke vpon things that bee so abstruse and hidden, they may be easily perswaded that hee is not vnacquainted with that which is more conspicuous and apparant.

[Doct.] There can nothing be kept so close and secret any where, but the Lord doth at all times euidently see it. The third verse of this chapter was to the same purpose: and there the point hath beene spoken too.

Verse 12. A scorner loueth not him that rebuketh him: neither will be goe vnto the wise.

A Scorner] A leaud vngratious person, which obstinately hath giuen ouer himselfe to worke wickednesse, and derideth all that dislike of his waies: [loueth not him that rebu∣keth him] but hateth both the reproouer and the reproofe, the man and his admonition: according as was said before, that instruction is euill to him that forsaketh the way: [neither will he goe to the wise] nor be willing that the wise should come to him. He affecteth not the company and societie of them that be godly, because he knoweth that they will looke into his licentious life, and tell him plainely of his inordinate be∣hauiour.

[Doct.] He will not goe] He that would not be reputed a wicked per∣son, must not shunne good companie, where he may heare of his faults. Both Nathan and Gad, when need required, dealt plainly with Dauid, and told him of things that were amisse in him: yet Dauid did banish neither Gad nor Nathan, either from his Court or companie. The Apostle sheweth, that he that hath grace when hee is rebuked and iudged, will not rush out of the assemblie, and be gone; nor exclaime a∣gainst the Ministers, or meeting; but humble himselfe, and honour the Lord, and giue good testimonie of his seruants. He will (saith he) fall downe on his face, and worship God, and say * 1.12 plainly, that God is in you indeed.

[Reason 1] First, no man liueth so innocently, as that hee neuer deser∣ueth to be blamed: neither hath any such power of himselfe,

as that he can alwaies finde out his faulting, and forsake his faults, without the helpe of others: and therefore to keepe our selues from them that may make vs to see our sinnes, and teach vs how to reforme them, is as dangerous as to reiect the Physitian which would shew vs our diseases, and minister medicines to cure them.

[ 2] Secondly, euery faithfull counseller is a trustie friend; and none deale so faithfully in their counsell, as they that dis∣swade vs from euill courses: and therefore to decline from the societie of such, is to refuse the friendship of those who would grow to be our best affected and most approued well-willers.

[ 3] Thirdly, they that chuse to conuerse with wise men, shall learne wisdome by the example of the wise; and the longer they liue with them, the lesse they will offend: and therefore their constant company-keeping with those that bee godly, doth argue their purpose, that they vnfainedly minde to bee godly, and will so accustome themselues to that which is seemely and good, that they shall not need to be often rebu∣ked for that which is euill.

[Vse.] Instruction for all men, to obserue the state of their owne soules, and the better, when occasion is offered, to informe themselues of others by the companie which they most de∣sire to frequent. Hee that delighteth to associate himselfe with good men, is neuer to be deemed a friend to euill waies. And he that embraceth the fellowship of sinfull persons, must needs be iudged an enemie to godly behauiour. When Da∣uid would cleare himselfe to be none of the wicked, he made it fully manifest by this, that he haunted not with vaine persons, * 1.13 neither kept companie with the dissemblers: That hee hated the as∣sembly of the euill, and companied not with the wicked. When he would prooue himselfe to bee one of the righteous, he eui∣dently confirmeth it by this, that he was a companion of al them * 1.14 that feared the Lord, and kept his precepts.

Verse 13. A ioifull heart maketh a good countenance: but by the sorrow of the heart, the spirit is broken.

A Ioifull heart] A glad and merry minde, especially ha∣uing peace with God, and pardon of all his transgressi∣ons: [maketh a good countenance] causeth the whole body to be more healthfull, but most of all sheweth it selfe in the cheerefulnesse of the face: for the affections of the minde pierce into the parts of the body, and chiefly appeare and worke in the countenance: [but by the sorrow of the heart] when it is carnall or excessiue, [the spirit is broken] as the lookes are marred, so the spirits are dulled, and men by sighings and griefes are often brought to such extremities, as that they can hardly draw their breath. The opposition standeth thus: A ioifull heart maketh a good countenance, and by the com∣forts of it, the spirits are refreshed: and a sorrowfull heart maketh an heauy countenance, and by the griefes thereof the spirits are oppressed.

[Doct.] It is best both for soule and body, to keepe the heart cheer∣full against all worldly vexations. Godly sorrow for sinne is vndoubtedly expedient and necessarie, because it is a medi∣cine to expell sinne, and mixed with comfort, and maketh a way for more comfort to follow after: but then it is mode∣rate without excesse, because the spirit from whence it pro∣ceedeth, worketh nothing beyond due measure: but of griefes that grow from carnall causes, the fewest are too many, and the smallest too great. Else why doth S. Paul, and Dauid in * 1.15 like manner, so often and so earnestly exhort vs to reioice in * 1.16 the Lord, and alwaies to reioice? And why doth Salomon so con∣fidently testifie, that a ioifull heart causeth good health, but a sorrowfull * 1.17 minde drieth the bones?

[Reasons. 1] First, the Lord requireth ioy and gladnesse in all them that yeeld worship vnto him; and in signification thereof, ordai∣ned the solemne feasts among the Israelites. and therefore the seruices which are offered to him without all cheereful∣nesse, haue seldome any acceptance from him.

[ 2] Secondly, the comfort and ioy that is in the godly, doth

minister vnto them a force and power for the due perfor∣mance of euery good dutie. Be not sorrowful (saith Nehemiah, * 1.18 with Ezra and others, when the people mourned vnseason∣ably) for the ioy of the Lord is your strength. A heart replenish∣ed with hope and sound comfort, is euermore in best readi∣nesse to praise the Lord, to pray to the Lord, to hearken to the Lord when he sendeth his word, and to yeeld such obe∣dience as his word requireth. They that are so affected, ad∣dict themselues to the exercises of Religion with deuotion; vnto the workes of mercy with willingnesse; and to the af∣faires of their calling with faithfulnesse: whereas all com∣monly is contrary in them which giue ouer themselues to passionate griefes and heauinesse.

[Vse 1] Reproofe of them that torment themselues with superflu∣ous and hurtfull vexations. They must necessarily be grie∣ued (otherwise how can they bee pardoned?) for their vn∣necessarie griefes, wherewith they haue oppressed their soules, and so miserably macerated their bodies.

[ 2] Instruction, to vse all good meanes to retaine cheereful∣nesse of spirit, and to repaire it againe as often as it shall be∣ginne to decay: and for this purpose let euery man labour for vprightnesse, without which there can bee no sound ioi∣fulnesse; and from which, Christian comfort is neuer totally disioined; for it is the spirit of God that worketh sinceritie: and ioy and peace are the fruits of the same spirit, as the A∣postle * 1.19 testifieth to the Galathians: and withall, the company, and counsels, and consolations of godly friends, which know how to minister a word in due season to him that is weary, are of no small force to reuiue them that are oppres∣sed with affliction and anguish. Deale plainly with them, and they will deale faithfully with you. Let them know the true cause of your feare and sorrow, and you shall know the right remedie, whereby both may be holpen. And adde heereun∣to, that their loue and compassion, their skill and discretion, their praiers and supplications, are like to be very forcible meanes to procure the medecine to worke vpon the heart for the effectuall healing of it.

Verse 14. The heart of him that hath vnderstanding seeketh knowledge: but the mouth of the foole is fed with foolishnesse.

THE heart of him that hath vnderstanding] The vpright desire, and sincere affection of him that is wise vnto sal∣uation: [seeketh for knowledge] mooueth his lips, and eares, and senses, diligently to labour for increase of that holy wisdome wherewith he is already endued: [but the mouth of the foole is fed with foolishnesse] that is, Leaudnesse of life, and practise of euill, are as delightfull to the minde of a sinfull person, as delicious food is to the mouth and taste: and he that hath a wicked heart, will be as greedy to satisfie his lust at euery mo∣ment, as he that hath a dainty tooth will be desirous to feed on delicate dishes at euery meale.

And so it is agreeable to that which is in the fourth Chap∣ter, where sinners are said to eat the bread of wickednesse, and * 1.20 to drinke the wine of violence: that is, It is meat and drinke to them to doe mischiefe. The sense and opposition in effect tend to this, that the heart of a wise man seeketh for know∣ledge, and therfore his soule is fed with grace: and the heart of a foole doth hunt after folly, and therefore his mouth is fed with foolishnesse. [Doct.] Grace and vngodlinesse make the grea∣test difference betweene the persons in whom they seuerally raigne. Their hearts are contrarie: Their desires are contra∣rie: Their endeuours are contrarie: and so are their delights; and so are their practises; and so are all their waies. And the very same hee meant and spake before, when hee said, It is a * 1.21 pastime to a foole to commit wickednesse: but wisdome is the delight of a man of vnderstanding.

[Reason 1] First, because the one sort is after the spirit, and therefore they sauour the things of the spirit; and the other sort is af∣ter the flesh, and therefore they sauour the things of the flesh.

[ 2] Secondly, because the one sort is guided by iudgement, and chuse that which will chiefly comfort their conscien∣ces; and the other is altogether lead by lust, and seeke only that which will satisfie their senses.

[ 3] Thirdly, faith maketh the one sort to cast an eie to that which will follow heereafter: and sensualitie causeth the o∣ther, like brute beasts, made to be destroied, onely to looke to that which is present.

[Vse 1] Reproofe of their folly, which arrogate to themselues a pollicie and skill to serue their owne turnes both in pietie and sinfulnesse: they will walke in the waies of the wicked, and follow the course of the world for their profit and plea∣sure, and yet seeme also to imitate the godly, and to take vpon them a shew of Religion for their credit and hope of saluation. But who told them that they may knit such a knot, and bring such contrary ends together, when our Sa∣uiour telleth vs, that no man can serue two masters; when S. * 1.22 Iohn saith, that if a man loue the world, the loue of the father is * 1.23 not in him; when S. Iames saith, that whosoeuer will be a friend * 1.24 to the world, is made the enemie of God?

[ 2] Consolation to those whom corrupt nature causeth some∣times to taste of sinne, but can neuer allure to feed on it. Though the flesh doe relish it a little while, and feele a kind of sweetnesse in it, yet the spirit doth vtterly distaste it forth∣with, and findeth it to be full of bitternesse: and albeit they slip into faults, as the wicked rush into rebellion, yet they please not themselues in the faults which they commit, as the wicked doe in playing the Rebels.

Verse 15. All the daies of the afflicted are euill: but hee that hath a good heart [is at] a continuall feast.

BY the next two verses following it may appeare, that by the afflicted is meant such a one as (through defect of faith and contentednesse) is troubled in minde for pouertie, or other outward calamities, because his worldly estate and condition is no better. And of him it is said, that all his daies are euill: that is, His whole life, during those wants, or crosses, or feares, till the heart be holpen by grace [are euil] grieuous, tedious, and full of bitter vexations: [but hee that hath a good heart] which is at peace with God, and freed from

the power of infidelitie and sinfulnesse: [is at a continuall feast] is no more burdened with want at any time, than they which haue varietie of dishes before them: and no lesse fil∣led with delights at all times, than they which are well satis∣fied with dainty meats and pleasant wines. For the compa∣rison is from the comfort and commodities of banquets, and not the surfets and excesse thereof. Yet this is according to the degrees of that goodnesse which is in mens soules: so much godlinesse as they haue, so much refreshing they finde in their afflictions: and because none can attaine vnto a per∣fection thereof, therefore none shall be rid of all worldly griefes, and dreads, and discontentments.

The sense and exposition tendeth to this purpose: All the daies of him that hath an euill heart, are as grieuous when he is afflicted, as if he were pinched with continuall penury: but all the daies of him that hath a good heart when hee is afflicted, are as ioious as if he were at a continuall feast.

[Doct.] Euery mans crosses and troubles are burdenous or easie, according to the state of his heart. It shall bee needlesse to shew by testimonies, or examples out of the word, how ve∣hemently carnall griefe doth torment the mindes of them that are destitute of spirituall grace, seeing that experience maketh it manifest, that temporarie miseries are more felt and feared of men vnregenerate, than is the danger of eter∣nall destruction. But for the other point, that godlinesse doth bring more contentment and comfort, than afflictions can worke vexations and sorrow, let S. Paul witnesse by triall in himselfe, who found matter of reioicing in necessities, in * 1.25 distresses, iustripes, in imprisonments, &c. And let the godly Hebrewes, in stead of many others, bee produced for the ve∣rifying of the same: for besides the reproches and afflictions which they susteined, being made a very gazing-stocke (as the A∣postle * 1.26 speaketh) they suffred with ioy the spoiling of their goods, knowing in themselues how that they had in heauen a better and enduring substance.

[Reason 1] First, all sinfull men make profit and pleasures, and other earthly things, their principall treasure, reposing their whole

felicitie in the same: and therefore when wealth and world∣ly things doe faile, their hope and happinesse must needs al∣so fall; whereas godly men make God and his fauour their portion, and heauen and saluation their inheritance. Now because these are as much apprehended in lowest aduersitie as highest prosperitie, therefore their hearts bee as ioifull when they are in boisterous troubles, as if they were in peaceable tranquillitie.

[ 2] Secondly, vngodly men haue nothing but flesh in them to helpe to beare their burdens; and that causeth infidelitie to adde to the weight of them, by feares and discourage∣ments, which vsually crush them sorer than the crosses themselues: whereas the godly haue the spirit to support them, which vseth faith to reuiue their spirits, and animate their hearts, with assurance of Gods helpfull presence, during the time of their triall, and of seasonable deliuerance, when they shall bee sufficiently tried, and of the fruit of all their sufferings after that their sorrowes be ended.

[Vse.] Instruction, that so farre foorth as we would liue a com∣fortable life, wee should seeke to build vp our inward man more than our outward estates; that our hearts bee better furnished than our houses, and our consciences than our coffers: that our stocke of faith and euerlasting goodnesse may exceed our store of coine and temporall goods: and so shall we be fensed against all perils, and prouided for against all wants, and secured against all accidents whatsoeuer shall fall out heereafter. 2. If passions and distempers bee stir∣ring in vs when any kinde of afflictions doe come vpon vs, it shall bee needfull to search our hearts, and examine our soules, what euill there is in them abounding, and what good there is wanting; for all impaciencie proceedeth from the excesse of the one, and defect of the other.

Verse 16. Better is a little with the feare of the Lord, than great treasure, and trouble therewith.

BEtter is a little] A small portion of goods is more profi∣table and comfortable, [with the feare of the Lord] with

godlinesse causing a contented minde with ioy, and procu∣ring Gods blessing for vse: [than great treasure] than the a∣bundance of wealth: [with trouble] with sinfulnesse which bringeth trouble, namely feare, care, sorrow, and many cur∣ses with the checke of an ill conscience: for where Religion is not, there griefes and vexations will be: and the more ri∣ches a wicked man hath, whereby hee may seeme to bee free from all molestations, the more incumbrances hee hath, which are alwaies ready to molest him.

[Doct.] Though sinfull men haue larger possessions than the god∣ly, yet godly mens goods be much more worth than theirs. They are pretious riches, as hee termeth them in the twelfth Chapter, and 27. verse, where the point hath beene hand∣led in both the Doctrines.

Verse 17. Better is a dinner of greene hearbes where loue is, than a stalled Oxe, and hatred therewith.

BEtter] More laudable in the house, and acceptable to the guest: [is a dinner of greene hearbes] very meane and slen∣der fare: [where loue is] where is concord and hearty good will: [than a stalled Oxe] than great store of good meat, and all manner of prouision that appertaineth to a sumptuous feast: [and hatred therewith] an euill affection, either towards the parties bidden, or one towards another.

[Doct.] There is best cheere where is best companie to eat and drinke with. It is said to the same purpose, as it may appeare by the force of the argument, in another Prouerbe, that better is a drie morseil, if peace be with it, than an house full of sa∣crifices, * 1.27 with strife.

There were many great Feasts in the time of the Apostles, and yet of them none are so much commended in the Scri∣ptures as the meetings of the beleeuers, which did eat meat * 1.28 together with gladnesse and singlenesse of heart: notwithstanding they had neither so much meat, nor so costly dishes, as diuers others had. It is noted of Abraham, that he entertained God and his Angels to dinner. The Lord himselfe would be his guest, sithence he would be so good an house-keeper: and

yet the victuals which are mentioned were only butter and milke, and veale that had not time to coole betweene the killing and dressing: notwithstanding his hospitalitie is pre∣ferred before the Persian Kings royall banquet: for the one * 1.29 purposed to shew his greatnesse in pompe, and the other his goodnesse in loue. The one dealt exceeding vnkindly with his owne wife, and the other very courteously with them that seemed to him to be meere strangers.

[Reason 1] First, kindnesse and friendship to them that are ingenu∣ously disposed, doth more and longer refresh their hearts, than any food, though neuer so sweet and pleasant; especi∣ally comming from him, or in the companie of them, whom he knoweth to be hardly affected towards him.

[ 2] Secondly, where is store of meat, and want of good will, there must needs be either lumpishnesse, or wrangling, or dissimulation among them that sit together: and often thence spring the beginnings of suits and contentions, and of quarrels and murders; yea sometimes they are purposely aimed at in the same, as Saul intended on an holy daies feast to kill Dauid; and Absolon made a sheepe-shearing banquet to dispatch Amnon. Now where loue is, there euery one is cheerefull to other, and edifieth others, and beareth with o∣thers, and dealeth faithfully with others: and so that which is wanting in their commons, is fully supplied in their fruit∣full conference.

[Vse 1] Reproofe of them that neuer inuite any friends to their houses, because they cannot prouide so good cheere as they wish for them.

[ 2] Instruction, that if we be called in kindnesse to our neigh∣bours table, we be not discontented, though there be not so many messes, or varietie of dishes, as wee may peraduenture meet with in some other places where wee shall not be so wel∣come. They that dresse most meat are not alwaies the kin∣dest men: for our Sauiour was full of liberality when hee gaue but barly-bread and fish to his Disciples; and Nabal was but a Churle, though he killed both beeues and muttons for his sheepe-shearers.

[ 3] Consolation to them whom God abridgeth of that plenty which many others enioy, if they enioy that Christian loue together which many others are abridged of: their mindes may be as well refreshed with a little, and a little may bee as wholesome and good for their bodies. Eliiah at Sarepta had but one kinde of foode, as it may appeare, all the time of his soiourning there: and yet Ahab and Iezabel had not so much comfort in their great varieties, as hee and the Widow had in one kinde of foode.

Verse 18. An angry man stirreth vp contention: but hee that is slow to wrath, appeaseth strife.

AN angry man] Such ouer whom wrath and passion hath power, and in whom it raigneth, (for in the originall text he is called a man of anger) [stirreth vp contention] increa∣seth dissension where he findeth discord, and maketh debate where peace was before: [but hee that is slow to wrath] which can gouerne his affections, and not be angry without cause; or beyond measure, [appeaseth strife] endeuoureth to pacifie that displeasure which one man hath conceiued against ano∣ther: so that he is not only vnlike to him that is giuen to an∣ger, and will not raise contention as hee doth, but taketh a course quite contrarie to his, in reconciling them that be at variance.

[Doct.] Fumish and froward men are alwaies troublesome and tur∣bulent persons. They commonly bring with them fire and fuell, and bellowes to make combustions and stirres where∣soeuer they come. The same words of this text are repeated againe in another place, where it is said, that an angrie man * 1.30 stirreth vp strife, and a furious man aboundeth in transgression.

[Reasons.] First, pride worketh very strongly in them; and onely by pride doe men make contentions. They thinke the wrongs * 1.31 that seeme to be offered vnto them, are too many; and the duties that are performed, too few; and the regard that is had of them, too little; and nothing is enough to satisfie their desires; and therefore nothing will serue their turnes to keepe them from brawling.

Secondly, they are void of loue, and therefore full of strife, willing to disquiet others with their frowardnesse, and glad to make others as vnquiet and froward as themselues. Now the contrarie is in men of milde and moderate spirits: their hearts are replenished with humility: they consider how themselues haue beene pardoned by the goodnesse of the Lord, and therefore can easily passe by the trespasses of their brethren: They are more ready to performe dutie than to require it: They deeme themselues vnworthy of that esti∣mation which is had of them, and therefore grudge not that they are no better esteemed: and finally, their Christian loue doth cause them to seeke the meanes how they may shew themselues peaceable towards all men, and maketh them de∣sirous that all men should be peaceable.

[Vse 1] Instruction, to keepe our selues, as much as we may, from the companie of testie persons, which vpon euery slight oc∣casion will be ready to wrangle, and fall out with their com∣panions: for we may quickly learne to grow contentious, * 1.32 if we conuerse much with them that loue contentions.

[ 2] To shew foorth the moderation of our owne mindes, by making peace and good agreement betweene others that are at difference.

Verse 19. The way of the slothfull is as an hedge of thornes: but the way of the righteous is [as] a paued causey.

THE way of the sluggard] Not that leaud and licentious course of life which a sinfull slothfull person doth take, (for that seemes plaine and pleasant vnto him) but the good and honest conuersation which he ought to walke in: [is as an hedge of thornes] appeareth to him to be full of difficulties and dangers, as a path that is all ouer-growen with thornes and briars: and therefore either hee dareth not enter into it, because he feareth perils; or else hee will not proceed for∣wards, because he findeth inconueniences: [but the way of the righteous] the vse and exercise of those good duties which e∣uery godly diligent man performeth: [is [as] a paued causey]

plaine, easie, and commodious: and therefore he goeth on in the same with good contentment and comfort.

[Doct.] Euery good seruice is hard or easie, according as mens wils are inclined vnto it. Hee that hath his minde prest and ready to the practise of any duty, either of pietie, iustice, or mercy, will obserue all the inducements that may lead him to the same: and he that is auerse and backward, will looke to all the impediments that may discourage him from it.

That Israel should root out the Canaanites, the vnfaithfull spies thought it no lesse impossible, than for Grashoppers to * 1.33 ouercome Giants: but Caleb and Ioshua knew it to bee no more vnlikely, than for armed souldiers to vanquish naked people, or for hungry persons to eat vp meat. They are but * 1.34 bread for vs (say they) their shield is departed from them, and the Lord is with vs: feare them not.

[Reason 1] First, the one is fortified with the force of loue, which is vnresistable, and strong as death, that nothing can withstand * 1.35 it: and the other being destitute of all loue to any goodnes, are likewise void of all power to proceed in, and goe thorow with any worke that is good.

[ 2] Secondly, faith sheweth to the one what helpe God will mi∣nister, and what reward he will render to all them that applie themselues to his seruice. And infidelitie perswadeth the o∣ther, that well-doing is needlesse, and bootlesse, and fruit∣lesse: or chargeable, or contemptible, or troublesome, or tedious: against pleasure, or profit, or credit, or safety.

[Vse.] Instruction, not to hearken to the excuses of them that are vnwilling to be well exercised: for as they are found ab∣surd when they are duly examined, so are they full of dan∣gers where they are rashly credited. That which they pre∣tend for themselues, may also discourage the hearts of others if any heed be giuen vnto them. Who would be bold to vn∣dertake his iourney, or goe out of his owne doores, if hee beleeued the sluggard when he saith, A Lion is in the way: A * 1.36 Lion is in the streets?

[ 2] Incouragement to them whose hearts are faithfull; that they shall want neither direction, nor assistance, nor any

good furtherance in the waies of the Lord. Euery valley shall be * 1.37 filled, and euery mountaine and hill shall be brought low, and croo∣ked things shall be made strait, and the rough waies shall bee made smooth vnto them. All lets and impediments, both inward and outward, shall be remooued: and all good opportunities, and abilitie to take the benefit thereof, shall be offred and yeelded vnto them.

Verse 20. A wise sonnereioiceth [his] father: but a foolish son despiseth his mother.

A Wise sonne] A childe that is indued with grace, and ver∣tuously inclined: [reioiceth his father] bringeth comfort to both parents for his pietie and feare of God (if they them∣selues be religious and godly, otherwise it may be they will be the more vexed at it) for his obedience and dutifull behaui∣our towards them, and for his owne good credit with all wise men that know his waies, and the blessing of God vpon his state. [but a foolish sonne] such a one as is giuen to be leaud and wicked: [despiseth his mother] sheweth contempt to mother and father, but especially to the mother, because he presumeth to be more bold with her, and because his state commonly doth lesse depend vpon her. The opposition is thus to bee conceaued:

A wise sonne doth honour his father and mother, and there∣fore doth make them to be glad: but a foolish sonne despiseth mother and father, and therefore causeth them to mourne. See chap. 10. verse 1.

Verse 21. Foolishnesse is ioy to him that is destitute of vnder∣standing: but a man of vnderstanding will walke vprightly.

FOOlishnesse] Wickednesse and sinne: [is ioy] desired, and committed, and continued in with delight: [to him that is destitute of vnderstanding a•• •• full man that is without all sa∣uing knowledge, and heauenly wisdome: [but a man of vnder∣standing] such a one as is godly wise, whose minde the Holy

Ghost hath enlightned with the sound knowledge of the word: [walketh vprightly] ordereth his conuersation aright, and that in the truth and sinceritie of his heart. Thus standeth the opposition: Foolishnesse is ioy to him that is destitute of vnderstanding, and therefore he walketh peruersly: but wis∣dome is ioy to him that is a man of vnderstanding, and there∣fore he walketh vprightly. See chap. 10. verse 23.

Verse 22. Without counsell, thoughts come to nought: but by store of Counsellers they shall be established.

WIthout counsell] When men in difficult and doubtfull ca∣ses will trust to their owne wit, and consult with no o∣thers whether their enterprises be conuenient, and by what meanes they may effect them: [thoughts come to nought] either they grow weary of their attempts, or are defeated of their purposes: or though they seeme to succeed well for a time, yet their hopes are frustrate in the end: [but by the multitude of Counsellers] which are wise, and giue faithfull counsell, if their faithfull counsell be harkened vnto and obeied: [they are e∣stablished] in the Hebrew text the Verbe is of the singular num∣ber, but collectiuely spoken: meaning that all and euery one of those thoughts which are so directed by counsell, shall haue a constant prosperous successe at the last, if not at the first.

[Doct.] Hee dealeth best for himselfe, which ordereth his affaires with good aduice. The lesse confident any man is of his owne iudgement and skill, the better hee is like to speed in his acti∣ons and waies. And for this cause the spirit of God elswhere giueth this precept: Establish thy thoughts by counsell, and by * 1.38 counsell make warre. So Dauid did vsually, inquiring of the Prophets and Priests what he ought to doe, and therefore v∣sually he had good successe: and heereof he failed sometimes, as in the numbring of the people; and therefore sometimes hee brought troubles vpon himselfe, as it fell out after the people were numbred. This wholesome instruction Rheho∣boam refused, when he declined from the counsell of his anci∣ent Senators: and Achab despised, when he quarrelled with

Micaiah: and therefore Rhehoboam had a rent made in his Kingdome, and Ahab fell into vtter destruction.

[Reasons. 1] First, no mortall man can attaine vnto such depth of iudgement and vnderstanding, to be able sufficiently, by his owne knowledge, to manage all his affaires: God will haue euery man stand in need of his brothers direction: That is reuealed to some, which is hid from others: and many eies may cleerely apprehend that which no one could possiblie haue pierced into.

[ 2] Secondly, euery man by nature is somewhat partiall to his affection, and may easily be induced to adde weight by co∣lour of reason, to that end of the scale whereunto his desire more inclineth: whereas hee that leaneth on neither side, may discerne the stronger motiues to bee on the other side.

[Vse 1] Reproofe of rash heady persons, which commit all their affaires to happe-hazzard, without any dread of after-claps to fall out, or prouidence of good successe to follow.

And it serueth also for the reprehension of others, which earnestly desiring, and certainly concluding of all good pro∣speritie and happinesse, doe yet repose so much affiance in their owne vnderstanding and wisdome, as that they thinke they haue no need either to bee taught of God, or aduised by man. But these haue beene already spoken of vpon the like occasion, Chap. 11. 14.

[ 2] Instruction, not to be slacke to aske counsell in all matters of importance, nor slow to obserue it whensoeuer it is offe∣red: Thou maist with more assurance expect a blessing from God, because heerein thou yeeldest obedience to God: but though the euent should seeme not to be answerable to thy wish, yet were not thy labour altogether lost, neither should thy heart faile of the comfort of thy endeuours, forasmuch as thou hast performed a duty in auoiding of rashnesse.

Verse 23. A ioy commeth to a man by the answer of his mouth: and how good is a word in due season?

A ioy commeth to a man] A good man shall finde either soo∣ner or latter, comfort and gladnesse [by the answer of his

mouth] by the wholesome words which hee vttereth with his mouth, whether hee answer to things demanded, or other∣wise: [And how good is a word in due season?] that is to say, mar∣uellous profitable and delightfull to himselfe and others, a••e faithfull speeches discreetly deliuered, all meet circumstances of time, place, and persons, being duly obserued.

[Doct.] Whosoeuer applieth his tongue to doe good therewith, shall haue the g••••atest 〈◊〉〈◊〉 by •••• himselfe. A man shall eat * 1.39 good things by the 〈…〉〈…〉 as it 〈…〉〈…〉 Prouerbe. A man shall bee sac••a••e 〈◊〉〈◊〉 good things by the fruit of his mouth, * 1.40 as 〈…〉〈…〉 in 〈◊〉〈◊〉 ••he Prouerbe.

[Reason 1] First he will learne that which he teacheth others, and pra∣••••••s•• that wh•••••••••• he perswadeth others, and haue feeling of that wherewith 〈◊〉〈◊〉 affecteth others. And by all this doth commodit•• 〈…〉〈…〉.

[ 2] Secondly, his loue doth make his brethrens good to be∣come his owne, and then especially when hee hath beene by counsell, or consolation, or the like, a meanes and instrument of the same. And therefore S. Paul telleth the faithfull Phi∣lippians, who were conuerted by his ministerie, that they were his ioy and his crowne. * 1.41

[ 3] Thirdly, the hope of reward for that good which they haue done by their fruitfull speeches, refresheth their hearts for the present heere, and will bring them fulnesse of glorie and gladnesse for euermore heereafter.

[Vse 1] Incouragement to vse our lips constantly to holy and pro∣fitable communications, sithence the greater part of the pro∣fit will redound to our selues. And albert none should make vse of them, but euery one reiect them: nay, what though we should be maligned and molested for telling the truth? Yet if our hearts be vpright, together with our endeuours, wee may truly say with that Prophet, whose strength seemed to bee spent in vaine, and his labour vtterly lost: For all this, my * 1.42 iudgement is with the Lord, and my worke with my God, yet shall I be glorious in the eies of the Lord, and my God shall be my strength.

[ 2] Instruction, not only to finde out good points to speake of, but also to chuse a fit time to speake in, that matter and man∣ner,

and all the helpes that we can vse, may further the effect that we desire. By this meanes, euery sentence shall be of grea∣ter force and excellencie than a long Oration vnseasonaby made: which may appeare by that elegant comparison. A * 1.43 word spoken in his place is like apples of gold vpon pictures of siluer: and by that which Iob affirmeth and S. Paul intendeth, that * 1.44 true word, without discretion are as vnsauoury as egges or meats without salt and seasoning.

Verse 24. The way of life is on high to the prudent, to auoid from hell beneath.

THE way of life] The way that leadeth to life, yea the ve∣ry true life it selfe: [is on high to the prudent] is not world∣ly, carnall, and earthly, but spirituall, holy, and heauenly: and therefore so farre as any man is wise to saluation, he thin∣keth or heauenly things, and in all his behauiour tendeth towards heauen [to auoid] that so walking therein, hee may escape [from hell beneath] from death and destruction, and the place of eternall torment, which a sensuall course of life, and the desire of earthly things will bring men vnto.

[Doct.] He that would attaine to glory in heauen, and will not bee damned in the world to come must liue after an heauenly manner in this present world. The Apostle foretelleth, that they who haue thei•• belly for their God, and minde earthly things, * 1.45 must looke to haue their end to b•• damnation. But our conuersation saith he) •••• in heauen, from whence also we lo••ke for the Sauiour, euen the Lord Iesus Christ

First, the promise of saluation, and all the couenants of God, are appropriated and made onely to them that walke not after the flesh, but after the spirit: all others haue threat∣nings and curses against them.

Secondly, none haue communion with Christ, or a•••• ••¦surance that their sinnes are washed away with his blood 〈…〉〈…〉 they that walke in the light, according as hee is in t••••••••••.

Thirdly, they that will escape the second death, mu•••• 〈◊〉〈◊〉 their part in the first resurrection: and they that haue ••••••••∣ned

to that, and are risen with Christ, must seeke those things which are aboue, where Christ sitteth at the right hand of God. They must set their affections on things which are aboue, and not on things which are on the earth.

[Vse 1] Reproofe of their folly, which will not take paines to ascend vp to this way, and yet hope notwithstanding with good ease to ascend vp to happinesse. They clogge their soules with all kindes of sinnes, and yet boast that they looke to bee sa∣ued as well as the best: and so they shall if their owne brag∣ging breath be strong enough to blow them vp to heauen: and that is a harder worke than to blow vp many millions of mill-stones. It would be long to recite the seuerall sorts of these illuded sinners. A few shall serue for all the rest. Proud men may well be set in the first ranke, for none goe faster than they towards destruction, and scarce any presume so much as they of blessednesse and saluation. Indeed if the conceits and desires of an high minde were this high-way heere spoken of, they went apace in it: but then it could not be called the walke of the wise for their honour; for all they are alwaies foolish to their shame. The more lofty they are, the baser they be: and the higher they aspire vpwards, the lower they sinke downwards. Pride is not a faire path to rise vp to, and walke in; but a filthy puddle which they sinke into, and wallow in.

And next to these are greedy worldlings, which lie groue∣ling on the ground, and like moles are alwaies digging downe wards in the earth.

In the same state are voluptuous belly-gods, and all others which repose their felicity and happinesse in the earth.

[ 2] Consolation for them whom God hath raised vp so high to this way of grace, to walke in it: for they shall bee raised higher to glory when they come to their iournies end.

And let them not be discouraged though they haue so few fellowes to accompany them; for no man hath power or will of himselfe to clime vp to this causey, nor very many haue that fauour from God to be brought into it.

Verse 25. The Lord will destroy the house of the proud: but hee will establish the border of the widow.

THE drift of this sentence is to shew that the safety of no mans state doth stand in his greatnesse, nor perill of ru∣ine in his smalnesse; but that Gods displeasure doth cut off the wicked how strong soeuer; and his fauour protecteth the godly though neuer so feeble. The Lord will destroy] at one time or other, at once or by degrees, either by the wonted meanes of his plagues and iudgements, or by some immediate stroke from his owne hand: [hee will root out (as the word signifieth) and vtterly ouerthrow: [the house of the proud] themselues, their seed, substance, estimation, and what∣soeuer belongeth vnto them: [but he will establish] defend and maintaine [the borders of the widow] those liuings and possessi∣ons, or whatsoeuer else pertaineth to poore helplesse per∣sons, of any sort, which want power to resist their oppres∣sors. Yet is it not so to be vnderstood, as though they that were without friends, were also alwaies without wrongs, (for we read, and heare, and see the contrary continually) but that it is not in any mans power to spoile them at his pleasure: and when they are oppressed, he will take their cause into his hands, in iustice and anger to punish their aduersaries, and by grace and prouidence to recompence them. This is the sense of the opposition.

The Lord will destroy the house of the mighty, when they grow to be proud; and establish the borders of the Widowes and weake ones, when they shew themselues humble. The former part, concerning the fall of the proud, hath beene handled, Chap. 11. 2. and fit occasion will be offered for the latter in the 23. Chapter, verse 10. following. Where an ad∣monition is giuen, that we remooue not the ancient bands, nor enter into the fields of the fatherlesse because hee that redeemeth them is mightie, and he will defend their cause against them.

Verse 26. The thoughts of the wicked are abomination to the Lord: but the pure haue pleasant words.

THE thoughts of the wicked] Their desires, affections, purposes, imaginations, and all the motions of their mindes: [are abomination to the Lord] such as he presently be∣holdeth with detestation, and heereafter wil punish with great seueritie: [but the pure] godly men, whose hearts are purified by faith, and which are vpright in their waies, [haue pleasant words] they speake such things as are iust and acceptable in the sight of God, and good and profitable for the vse of the hearers.

The opposition standeth thus: The thoughts of the wic∣ked, and therefore also their words, are abomination to the Lord: but the words of the pure, and consequentlie their thoughts, are pleasant vnto him.

[Doct. 1] The Lord is as well displeased with the sinfull cogitations of the minde, as with the wicked actions of the body.

His eie doth as euidently see what the heart doth thinke within, as what the hand doth worke without: and the euill that is conceiued in the heart is no better allowed than the sinne which is practised by the hand. When he complaineth by the Prophet, of the grieuous iniquities wherewith men laded themselues; how that their feet, their hands, their lips, their tongues, and all their members were prone and swift to worke mischiefe, hee inserteth this as a principall a∣mong the rest, that their thoughts were wicked thoughts. And * 1.46 when he concluded to destroy all the world (excepting Noah and his familie) with water, and repented that hee had made man in the earth, this is assigned as a cause hereof, that All the in aginations of the thoughts of mans heart were only euill con∣tinually. * 1.47

[Reasons. 1] First, his law doth command the soule, with the motions of it, as well as the body with the actions of that: and there∣fore as the vngodly deeds of the one prouoke him to anger, so likewise the vnlawfull thoughts of the other must needs offend him.

[ 2] Secondly, all the thoughts of the wicked are either sugge∣stions by inspiration from Satan, or vapours that fume out of corrupt nature, and sinfull hearts: and therefore how can they but very vehemently displease the Lord, who is per∣fectly righteous and holy?

[ 3] Thirdly, from the motions of mens mindes proceedeth the mischiefe which wicked men worke; and therefore that which is the fountaine of so much euill, is grieuously hated of him which is the Author of all goodnesse.

[Vse 1] Instruction, that in examination wee call not onely our deeds, but cogitations into question, that in humiliation we passe sentence vpon thoughts which wee finde vnlawfull, as well as on actions which wee finde vnrighteous: that in re∣formation wee neglect not to purge our soules from sinfull imaginations, when wee cleanse our liues from wicked con∣uersation. This doth the Lord himselfe require by the Pro∣phet Ieremy, saying, O Hierusalem, wash thine heart from wic∣kednesse, * 1.48 that thou maiest bee saued. How long shall thy wicked thoughts remaine within thee?

[ 2] Consolation for Gods people, whose ruine and destruction the thoughts of the wicked continually aime at. Though much be purposed against them, yet nothing shall bee effe∣cted against them for their hurt: nothing shall take place, which in the end shall not make for them. They need not to dread that which he doth detest: whatsoeuer is hatefull to him, may not be hurtfull to them; for how should he suffer any thing, which hee abhorreth most, to worke their woe whom he respecteth best?

[Doct. 2] But the pure] So farre as any man is vpright and godly, he may also iustly be called pure.

Full perfection remaineth for the Saints to attaine vnto in the life to come: but puritie in the measure thereof doth ac∣company them thitherwards in this life. This doth our Sa∣uiour confirme, when he pronounceth them blessed that are * 1.49 pure in heart. And so doth S. Paul when hee saith, that to the pure all things are pure. And so doth Dauid, when hee testifi∣eth, that with the pure the Lord will shew himselfe to be pure.

[Reason 1] First, the sinnes of the godly are all washed away by the blood of Christ; and in this respect, they are holy & blame∣lesse before God, without spot or wrinkle, or any thing that may defile them. Purge mee with hysope (saith the Prophet) and I shall be cleane: wash me, and I shall be whiter than snow. * 1.50

[ 2] Secondly, both clearing and cleansing doe alwaies follow confession of sinnes, and vnfained repentance: and therfore the Apostle telleth the Corinthians (after their godly sorrow, declared by their care and feare, with indignation, zeale, pu∣nishment, and the like) that in all things they had shewed them∣selues * 1.51 to be pure in that matter.

No man is charged by the Lord with the euill which hee hateth and striueth against, though he cannot auoid it: and euery man is approoued of him for the good that he loueth, and endeuoureth to doe, though he cannot effect it.

[Vse 1] Confutation of the Donatists or Catharists, that peruert this or other such texts of Scripture, to prooue a perfect puritie necessarie after repentance. Those Congregations that haue any defects, they bitterly disclaime, as being no Churches: and those particular persons which are not free from faults, they peremptorily condemne to be no Christians. But the Holy Ghost meaneth no such matter: he is not contrary to himselfe, which affirmeth elswhere, that no man can say his heart is cleere, and that he is without sinne. And therefore ob∣serue the difference betweene these Hereticall Puritanes, and the faithfull pure men heere mentioned. The one sort arro∣gate to themselues so much goodnesse, as that they be satis∣fied therewith, and seeke for no more: The other acknow∣ledge in themselues so great want of grace, as that they striue for a daily increase, and can neuer haue enough. The one sort say all things are so well with them, as that they would not wish to bee bettered: and the other see so many things amisse in them, as that they haue cause continually to a∣mend. The one sort are vnmercifull to their weake brethren, and without any compassion passe heauy sentences against them: and the other are pitifull to them that haue their in∣firmities, and labour in all loue to support them.

[ 2] Instruction to them that would not be reputed vngodly, that they shew not themselues impure, either to men by corrupt conuersation, or else to God by a polluted consci∣ence: but that externally and internally they obserue the precept of the Apostle: Let vs cleanse our selues from all filthi∣nesse * 1.52 of the flesh and spirit, and grow vp to full holinesse in the feare of God. It is a dutie needfull to bee performed, and much for their comfort and credit that proceed in it, though they may looke for mockes and reproches from the mouthes of the wicked; for it is ordinarie with wicked persons to deride their betters, which endeuour to be more cleane than themselues.

Verse 27. He that is greedy of gaine, troubleth his house: but he that hateth gifts, shall liue.

HE that is greedie of gaine] which being discontented with his portion, doth rauenously couet after more wealth: [troubleth his house] subuerteth his owne estate, and draweth misery vpon his houshold and posteritie: [but he that hateth gifts] not that all receiuing of gifts is sinne, for inferiours may take that which superiors bestow vpon them in mercy: and superiors may accept of that which inferiors present them with in kindnesse: but bribes are heere spoken against, which are offered either to peruert iudgement, or to buy iustice: whereas the former ought not to bee yeelded vnto for the greatest summes of money; and the latter should be granted without the least reward. And heere is a Synecdoche, one thing being proposed for a patterne of many others of like nature. The Magistrates dutie is set for an example of all others, and gifts for all manner of vnlawfull gaine and gettings [shall liue] safely and comfortably in this life, and gloriously in the life to come. This is the opposition: He that is greedy of gaine, and loueth gifts, bringeth trouble to his house, and shall die: but hee that hath a contented minde, and hateth gifts, brin∣geth peace to his house, and shall liue.

[Doct.] That way which the world taketh to be best to prouide for themselues and theirs, turneth to be most hurtful vnto them.

The loue of their family is their pretext of louing wealth so well, and thereby they annoy their family as much as an enemie could. Great store of riches, they trust, will make them liue, and liue like men in great credit and honour: and therfore their trust in riches doth turne to their death: they shall die like beasts with shame and reproach. Who is igno∣rant of the wofull successe which Achan found in coueting vnlawfully the gold and siluer at Iericho? Hee hoped to get more there than any man in Israel: but no man in Israel lost so much there as he: for himselfe, his gold and siluer, his sonnes * 1.53 and daughters, his Oxen and Asses, his sheepe and Tent, and all that he had, were destroied. So Habakkuk vpbraideth the King of Babel with coueting an euill couetousnesse to his house: for see∣king * 1.54 to set his house on high, hee had consulted shame to his house, and sinned against his owne soule.

[Reason 1] First, they molest their people with burdens and niggard∣linesse, with chafing and chiding, and sometimes with strokes and violence.

[ 2] Secondly, they often prouoke the Lord to curse their ha∣bitations, and to powre downe plagues vpon that which they possesse, and them that dwell with them.

[ 3] Thirdly, they expose their posteritie and seed after them, to the vengeance and iudgements of God, as is threatned in the Scriptures, and was executed on Ahabs line, and many others.

[Vse. 1] Instruction, to labour for godlinesse, which will kill this greedinesse, and worke in vs contentment; that will bring riches to our houses, and blessings to our children, and hap∣pinesse to our selues, as is at large to be seene in the Psalmes of Dauid. The more wee labour for heauenly things, the lesse * 1.55 wee shall like of earthly things, and yet take the way to haue the greater plenty of them.

[ 2] Consolation to those faithfull men, to whom grace hath giuen victorie ouer their couetous affections. They that haue subdued this sinne, are vnder the dominion of no sinne: for if they were, how should they haue this assurance of life? Those whom the spirit causeth to hate vnrighteous profit

when it is offered to them, the flesh cannot make hartily to loue any other corruptions. And obserue, that vnder life he comprehendeth all needfull things, whereby men may com∣modiously liue. Well is it with his estate who is firmly esta∣ted in this life heere promised. That family is in good case, whose gouernour is so good a man. Happy are those chil∣dren (if they will embrace their happinesse) whose parents are growne enemies to the world, and friends vnto their owne soules.

Verse 28. The heart of the righteous studieth to answer: but the mouth of the wicked babbleth out euill things.

A Good man, out of the good treasure of his heart, brin∣geth foorth good things. He meditateth what to speake, that he may vtter such matter as is most wholesome and pro∣fitable; and that not onely when a question is demanded of him, or he is otherwise spoken vnto; but vpon any other oc∣casion, when it concerneth him to say ought: For the word [answer] is more largely taken sometimes in the Scriptures than we vse it in our common speech, as Matt. 11. 25. at that time Iesus answered and said, I giue thee thankes, O Father, Lord of heauen and earth, &c. [but the mouth of the wicked bab∣bleth out euill things] he can neither be silent, nor speake well; but is full of discourse, and alwaies pratling rashly, vainly, of∣fensiuely, and leaudly.

The opposition standeth thus: The heart of the righteous studieth to answer, and therefore he vttereth things that bee good: but the mouth of the wicked is hastily and rashly set on worke, and therefore hee babbleth out things that are euill.

[Doct.] Hee that would speake well, and doe good with his words, must not be too swift and sudden in his speeches.

We shall finde in the next Chapter, that the heart of the wise * 1.56 guideth his mouth wisely, and addeth Doctrine to his lips. And Dauid directed before by the spirit that Salomon was after, did fore-testifie the same which Salomon hath afterwards con∣firmed:

The mouth of the righteous (saith hee) will meditate of * 1.57 wisdome: that is, vtter wisdome premeditated. And his tongue will talke of iudgement. When Hannah would free herselfe to Eli from the imputation of drunkennesse, or other crimes, she hath this to say for herselfe, that out of the abundance of * 1.58 her meditations and griefe she had spoken.

[Reasons. 1] First, it is not easie on the sudden to apprehend the right, because errour at the first ken standeth vsually in mens light, and hindreth them from seeing the truth: whereof they may better informe themselues by serious deliberation. How was Eli deceiued in his swift censuring of Hannah? How was Io∣shua, with the Elders of Israel, ouerseene in making a league with the Gibeonites? And how did Nathan mistake the matter, when he would haue had Dauid gone in hand with the build∣ing of the Temple?

[ 2] Secondly, when the minde hath time and liberty to pon∣der vpon, and will to weigh the point to bee spoken vnto, it findeth out good arguments for good causes, and digesteth the same in so apt a manner, as may best perswade the hearts of the hearers.

[ 3] Thirdly, a meditating hart affecteth it selfe with that which it prouideth for others to heare: and such men speake not a∣lone truly and pertinently, but faithfully also and conscio∣nably: their soule hauing first feeling of that within, which after their mouthes are to deliuer out.

[Vse 1] Instruction, for euery man to looke to his lips, that no words issue out thereat, but by warrant from the heart: that they examine all that is about to be said, whether it hath beene ad∣uisedly considered of by the minde.

By this meanes they may bee profitable for the edification of their brethren: without it, they will bee infectious and hurtfull. By this, they may bee seruiceable to God: without it, they are rebellious and froward. By this, they may know and declare themselues to be righteous men: and without it, they shew themselues wicked and sinfull.

Neither is it enough to begin our meditations when wee should enter into our speech, but to bee alwaies well stored

therewith for all occasions, as good housholders haue their victuals in a readinesse, and not then to bee prouided, when their guests are sitting downe at the table.

[ 2] Reproofe of such as neuer set their hearts to study for any sound or fruitful matter, no not then when they are to speake to God himselfe by praier of thanksgiuing; nor with any vp∣rightnesse when they are to speake from God in the ministerie of his word. Nay rather, the hearts of many doe study how to whet their tongues, and open their mouthes wide, to vo∣mit out most pestilent venome and poison.

Verse 29. The Lord is farre off from the wicked: but hee hea∣reth the praier of the righteous.

THE Lord is farre off from the wicked] Hee is neere vnto them in his essence, whereby he filleth heauen and earth: and in his presence, whereby hee beholdeth their hearts, and all their waies: and in his iustice, being at hand to punish them. But he is farre off in respect of his fauour and helpe: yea euen then when they pray vnto him in their manner: so that they get no more good thereby, than if they should call vpon one that is in another Countrey. Vpon which occasion the Prophet exhorteth men to seeke the Lord while hee may bee * 1.59 found, and [to] call vpon him while he is neere. The cause there∣of may be gathered out of the eighth verse of this Chapter, where the Sacrifice of the wicked is said to be abomination to the Lord. Who would willingly come nigh to that which hee much abhorreth? Who would not keepe off from smelling of noisome sents, or looking on loathsome sights? [but hee heareth the praier of the righteous] accepteth of it, and yeeldeth to it: is well pleased with that which they offer to him, and granteth that which they desire of him.

This is the opposition: The Lord is farre off from the wicked, and reiecteth their praiers: but hee is neere to the righteous, and heareth their petitions. See what hath beene spoken to this point in the eighth verse.

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Verse 30. The light of the eie reioiceth the heart: and a good hearing maketh the bones fat.

THE light of the eies] The beholding of delightful aspects [reioiceth the heart] bringeth sound gladnesse to the soule that is seasoned with grace, and looketh on Gods fauour, with his blessings: [and a good hearing] where there is comfortable matter related, and an attentiue eare to hearken vnto it: [ma∣keth the bones fat] procureth health, and good disposition of the whole body; by meanes whereof, the bones are replenish∣ed with marrow within, and well stored with flesh and fatnesse without: not that seeing serueth only for the comfort of the heart, and hearing for the health of the body; but each of them is profitable both waies. And the same may bee vnder∣stood also, in due proportion, of the other senses.

[Doct.] The Lord hath ordained the senses of men for the vse and benefit both of soule and body.

Goodly prospects and ornaments hee offereth vnto the sight both aboue and beneath, to please the eies: pleasant speeches, besides musicke and other sweet sounds, to content the eares: delicious food, to sweeten the pallat: and redolent smels, to refresh the nostrils: and in all these hee alloweth vs a naturall delight, and a spirituall. And diuers obiects hee hath consecrated meerely for holy vses, as vnder the Law, especially in Salomons daies, and after, were to be seene at Ie∣rusalem; the sumptuous building of the Temple, the gorge∣ous garments of the Priests, with gold and siluer, and many pretious iewels and vessels, then vsed in that house: So were there also melodious instruments and songs to bee heard, odoriferous ointments and perfumes to bee smelt, feasts wherein much meat was dressed to be tasted. And so haue we in the time of the Gospell, our hearing, handling, seeing, and tasting exercised in the Supper of the Lord, and many ioifull messages are brought vnto vs by the ministerie of the word: In all which the Lord respecteth the good of our soules, and maketh our senses as tunnels, thorow which hee powreth his graces into our hearts.

[Reason 1] First, there is an imbecillitie and weaknesse in the nature of man, who is not able to confirme himselfe in faith without the helpe of sense.

[ 2] Secondly, our bountifull father declareth his admirable loue and kindnesse, who giueth vnto vs as well spirituall as corporall blessings, both at once, one (after a sort) inclosed in another: and maketh body and soule to feele their happi∣nesse together.

[Vse.] Instruction, to labour for circumcised eares, and sanctified eies, and religious hearts: otherwise many glad tidings may be published, as was saluation by Christ himselfe: and many wonderfull obiects may be offred, as were the miracles which he wrought: and yet neither soule nor body benefited by them: as was the case of the vnbeleeuing Iewes and Phariseis. When God spake with his owne voice from heauen, and shew∣ed diuers strange wonders on the earth, and that euery day for forty yeeres together, Yet (saith Moses vnto them) the Lord hath not giuen you a heart to perceiue, and eies to see, and * 1.60 eares to heare, vnto this day.

[ 2] Reproofe of their madnesse, that put away from them∣selues these comforts, and yeeld vp their senses to bee wea∣pons of Satan, and instruments of their owne miserie. Their eies and eares are as the grates, or rather open mouthes of sinkes, thorow which all sinfull lusts and vile affections doe passe into their soules: as pride, and enuy, and maliciousnes, impuritie and couetousnesse, with innumerable others, which cannot but fill them vp to the brinkes with wofull sorrowes, troubles, and torments.

[ 3] Consolation to Gods people, in regard of their state to come: if our dimme sight now, when as (as S. Paul saith) we looke but as it were thorow a glasse, be yet so ioifull and com∣fortable: if our hearing, which is mixed with much deaf∣nesse, doe produce such liuely effects to the heart and whole man, what shall be our felicitie heereafter, when wee shall be able perfectly to apprehend all that wee shall heare and see; and all that we shall heare and see will be perfectly excellent and glorious?

Verse 31. The eare that heareth the correction of life, shall lodge among the wise.

THE eare that heareth] The person which inclineth his eares, together with his heart, and yeeldeth obedience [to the correction of life] to wholesome reproofes, whereby we are taught to liue well, and directed to life eternall, [shall lodge among the wise] shall bee wise, and receiue the reward of wisdome, as a domesticall companion, and fellow seruant with other wise men in the family and houshold of God.

[Doct.] Due reproofes being duly regarded, doe make for the saluation of Gods people as well as promises.

Euery man is a Traueller, and euery such Traueller some∣times doth fall into by-waies, and euery by-way is exceeding dangerous; and therefore faithfull is that friend that redu∣ceth him into the right path, that wandereth aside: and hap∣py is he that is directed by his friends admonition. To this purpose is that which is said in one of the former Chapters: He that regardeth instruction, is in the way of life: but he that re∣fuseth * 1.61 correction, goeth out of the way. When Wisdome, neere the beginning of this Booke, doth proffer and publish her greatest fauours, she maketh a way to her promises with ex∣postulations and rebukes, saying, O ye foolish, how long will ye * 1.62 loue foolishnesse &c. turne you at my correction? Loe, I will powre out my minde vnto you, and make you vnderstand my words. And there we take to bee the fittest place for the prosecution of this point.

Verse 32. Hee that refuseth instruction, despiseth his owne soule: but he that obeieth correction, possesseth his owne heart.

HE that refuseth instruction] which disdaineth to be admo∣nished of his faults, and directed in his waies, [despiseth his owne soule] dealeth as hardly with his owne soule, in bring∣ing shame and destruction vpon it, as if it were a thing that he despised, and were a mortall enemie vnto: [but hee that obei∣eth

correction] which listeneth vnto, and is guided by whole∣some lessons, whether sharpe or gentle, [possesseth his owne heart] hath the vse and ordering of his minde, and whole soule, and preserueth it from the power of death and dam∣nation.

The opposition is this: Hee that refuseth instruction, de∣spiseth his owne soule, and casteth it away: but he that obei∣eth correction, regardeth his heart, and possesseth it.

[Doct. 1] None are so much their owne foes, as vnteachable persons, which will learne no goodnesse.

The madnesse and miserie of such doth Wisdome declare in the end of the eighth Chapter, saying, Hee that sinneth a∣gainst me, hurteth his owne soule: and all that hate me, loue death. And thither we referre this matter to bee intreated of more at large.

[Doct. 2] It peculiarly belongeth to them that are obedient to Gods holy Will, to haue the disposing of their owne hearts.

So meant Ecclesiastes, when he said that the heart of a wise * 1.63 man is at his right hand: but the heart of a foole is at his left hand. And so did Hosea, when he said, that Ephraim was like a Doue * 1.64 deceiued, without an heart. And so did Salomon, when hee said, Wherefore is there a price in the hand of a foole to get wisdome, and * 1.65 he hath none heart?

[Reason 1] First, they haue the spirit of grace, and others haue not: and where the spirit is, there is libertie, and elswhere it is not. So that, besides them, all are bond-men, which are owners of nothing, but least of themselues and their owne soules.

[ 2] Secondly, their mindes are illuminated with the sound and sauing knowledge of God, and the rest are full of blindnesse. Now we know that Satan is called the prince of darknesse: Hee ruleth and raigneth in the hearts of all them that are ouer∣whelmed with ignorance.

[ 3] Thirdly, they can master their vnrulie affections, and mor∣tifie the rebellious motions thereof. They haue power, by the grace that is giuen vnto them, to heare the word with due attention, to pray to God with feruent feeling, to reioice in the Lord with holy gladnesse, to mourne for sinne with godly

griefe, &c. whereas others are commanded by the Diuell and lust, and carried away strongly to couetousnesse, pride, vncleannesse, intemperancie, or such like: but can neuer bring any faithfull desire to any holy seruice.

True it is, that the godly obedient are often assaulted with the fore-named vices, and yeeld too farre vnto them: but they are not vanquished of them, nor disabled of recouerie. And it cannot be denied, but that the rebellious wicked haue sometimes purposes to exercise those Christian duties, and seeme to set themselues thereunto: but it is meerely in passi∣on without vprightnesse; neither haue they power to proceed in the performance of them.

[Vse 1] Consolation to them that yeeld obedience to holy instru∣ctions, though they come with some seuerity and sharpnes. They are farre more profitable than painfull, and will bring more ioy and comfort in the end, than they worke griefe and sorrow at the beginning: yea, albeit such men haue not only Gods word to reprooue them for their faults, but wic∣ked men to reproch them for their vertues: and let it be that they are molested, and pilled, and polled, and spoiled of their * 1.66 goods, as were the faithfull Hebrewes: and slaine and killed, as haue beene the godly Martyrs: Yet in all this they are no∣thing endammaged in credit, state, or body, in comparison of their blessednesse, and most happy condition. When they haue lost all, they haue gained more than all, because they enioy their soules, which are more worth than any wealth; and possesse their hearts, which are of greater value than the richest treasures, or life it selfe. Hee that is owner of his soule, is a free-holder for euer; and the possession of the heart is a sure euidence for the possession of heauen.

[ 2] Terrour for them that are contemptuous and wicked, re∣fusing to subiect themselues to the gouernment of the Lord. Though they abound with all things, and sinne seeme neuer so commodious vnto them, yet it is better to haue nothing, than not to haue the owning of their owne hearts: for our Sauiour saith, What shall it profit a man, if he shall winne the whole * 1.67 world, if he lose his soule? as euery one doth which hath re∣signed

vp his heart to the power of Satan. We account it no great gaine, to get goods with the losse of our eares, or any other member: and yet it is safer to haue our eares cut off, and head also, and all our limmes torne in peeces, than that sinne should rule in our harts heere, and hell hold our soules in thraldome for euermore heereafter.

Verse 33. Before the feare of the Lord goeth the instruction of wisdome: and before honour goeth humilitie.

BEfore the feare of the Lord] Before a man bee truly religi∣ous and godly, [goeth the instruction of wisdome] hee must be daily informed in the precepts and doctrine of Gods holy will expressed in the Scriptures: [and before honour] either that celestiall glory which is prepared for Gods people in the life to come, or any comfortable aduancement in this life, or the vndoubted note and credit of vnfained faithfulnesse and piety, [goeth humilitie] such as is not counterfeit, and meerely in shew, but proceedeth from feeling of corrupti∣ons, and sight of ones owne vnworthinesse, whereby hee is induced in the meeknesse of his minde, to esteeme others better than himselfe. The word signifieth properly, in respect of the deriuation of it, such a kinde of lowlines as is wrought by afflictions, though it be also sometimes more largely ta∣ken. Now it is to bee inquired, what connexion there is be∣tweene this clause and the former, which will easily be found if we obserue that the vertue and reward heere lastly mentio∣ned, depend vpon the duty and grace in the former place specified: for with instruction there is required humilitie, and to the feare of God there is adioined honour. [Doct. 1] No man can haue any godlinesse in him, that will not learne to bee godly.

The Prophet Agur, who is mentioned in this Booke, con∣fesseth to God and all the World, that therefore hee was so foolish, and void of vnderstanding, because hee had not lear∣ned * 1.68 wisdome, nor attained to the knowledge of holy things.

The Apostle admonisheth the Ephesians to walke in better

waies than other ignorant Heathen men did. For (saith hee) * 1.69 you haue learned Christ, and haue heard him, and haue beene taught by him, as the truth is in Iesus, &c. Whereby hee inti∣mateth, that nothing is to bee expected from them that are vntaught, but that which is vnholy, as hardnesse of heart, vncleannesse of life, and such lasciuious behauiour as is there spoken of. And where is pure and sound instruction, there may we looke for sincere and comely conuersation.

[Reasons. 1] First, there is a disabilitie in the nature of euery man, as it now standeth corrupted, to be any way truly religious. There is a couering (as the Prophet saith) that couereth all people, and * 1.70 a veile spread vpon all Nations. Their mindes are darke: Their hearts are hard: Their affections peruerse. Repent they can∣not, beleeue they cannot, and pray they cannot, vnlesse they be effectually informed by the word of the Lord. How shall * 1.71 they call on him (saith S. Paul) in whom they haue not beleeued? And how shall they beleeue in him, of whom they haue not heard? And how shall they heare without a Preacher?

[ 2] Secondly, neither Satan nor the world will relinquish the holds which they keepe in mens hearts, before they bee thrust out of possession by the power of Gods holy spirit: and the holy spirit of God doth vsually worke by the ministe∣rie of the word.

[Vse. 1] Admonition for them that enioy this pretious commodi∣tie of faithfull instruction, to make their vse of it, both in getting knowledge and pietie: and for them that are depri∣ued of it, to take notice of their great want of a necessarie helpe, which euery man hath need of: and for all that desire to haue God to be serued and men to bee saued, that they pray for the propagation and prosperous passage of the Gospell.

Confutation of their follie, which scorne to bee taught of any, and yet for godlinesse will giue place to none, their owne ripe wit and reason seruing them sufficiently for their salua∣tion. But the weaknesse of their wit, and the vanitie of their reason is bewraied by their witlesse and vnreasonable pre∣sumption. Should a blinde man become his owne guide in

an vnknowen way, which is full of difficulties and dangers? Or is it safe for a naked creeple to enter into a combat with an armed Giant? And what way is so intricate to him that cannot see, as is the way of life to him that is not taught? And what creeple was euer so infirme in body, as hee that is wilfully ignorant is feeble in soule? How then shall he think to make his part good with the Diuell?

That humilitie maketh a way for honour, wee shall haue fitter opportunitie to declare in the eighteenth Chapter, and twelfth verse, where the point is set foorth by the contrary, after this manner: Before destruction, the heart of a man is hauty: and before glory goeth lowlinesse.

Notes

• * 1.1

  Prouer. 25. 15.
• * 1.2

  Psal. 139. 2. 3.
• * 1.3

  Eccl. 12. 14.
• * 1.4

  Gen. 4. 4. 5.
• * 1.5

  Heb. 11. 38.
• * 1.6

  Iam. 5. 16.
• * 1.7

  Titus 15.
• * 1.8

  Matth. 7. 6.
• * 1.9

  Prou. 3. 15.
• * 1.10

  Prouerb. 9. 8.
• * 1.11

  Psal. 141. 5.
• * 1.12

  1. Cor. 14. 25.
• * 1.13

  Psal. 26. 4.
• * 1.14

  Psal. 119. 63.
• * 1.15

  Phil. 4. 4.
• * 1.16

  Psal. 33. 1.
• * 1.17

  Prouer. 17. 22.
• * 1.18

  Nehe. 8. 10.
• * 1.19

  Gal. 5. 22.
• * 1.20

  Prouer. 4. 17.
• * 1.21

  Prouer. 10. 23
• * 1.22

  Matth. 6. 24.
• * 1.23

  1. Iohn 2. 15.
• * 1.24

  Iam. 4. 4.
• * 1.25

  2. Cor. 6. 4. 5.
• * 1.26

  Heb. 10. 33. 34
• * 1.27

  Prouer. 17. 1.
• * 1.28

  Act. 2 46.
• * 1.29

  Ester 1.
• * 1.30

  Prouer. 29. 22.
• * 1.31

  Prouer. 13. 10
• * 1.32

  Prouer. 22. 25
• * 1.33

  Num. 13. 34.
• * 1.34

  Num. 14. 39.
• * 1.35

  Cant. 8. 6.
• * 1.36

  Prouer. 26. 13.
• * 1.37

  Luke. 3. 5.
• * 1.38

  Prouer. 10. 18
• * 1.39

  Prouerb. 13. 2.
• * 1.40

  Prouer 12. 14
• * 1.41

  Philip 4 1.
• * 1.42

  Isa. 49. 4 5.
• * 1.43

  Prouer. 25. 12.
• * 1.44

  Iob 6. 6. Col. 4. 6.
• * 1.45

  Phil. 3. 19 20.
• * 1.46

  Isa. 59. 7.
• * 1.47

  Gen. 6. 5.
• * 1.48

  Ier. 41. 4.
• * 1.49

  Matth. 5. 8. Titus 1. 15.
• * 1.50

  Psal. 51. 7.
• * 1.51

  2. Cor. 7.
• * 1.52

  2. Cor. 7. 1.
• * 1.53

  Ioshua. 7. 24.
• * 1.54

  Hab. 2. 9. 10.
• * 1.55

  Psal. 112.
• * 1.56

  Prouer. 16. 23.
• * 1.57

  Psal. 37. 30.
• * 1.58

  2. Sam. 1. 16.
• * 1.59

  Isa. 55. 6.
• * 1.60

  Deut. 29 4.
• * 1.61

  Prouer. 10. 17
• * 1.62

  Prou. 1. 22. 23.
• * 1.63

  Eccles. 10. 2.
• * 1.64

  Hosea 7. 11.
• * 1.65

  Prouer. 17. 16.
• * 1.66

  Heb. 10. 34.
• * 1.67

  Matth. 16. 26.
• * 1.68

  Prouer. 30. 3
• * 1.69

  Eph 4. 20. 21.
• * 1.70

  Isa. 25. 7.
• * 1.71

  Rom. 10 14.