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

AN EXPOSITION OF THE SIXTEENTH CHAP∣TER OF THE PROVERBS. CHAPTER XVI.

Verse 1. The preparations of the heart are in man: but the an∣swer of the tongue is from the Lord.

IT is farre from the meaning of the holy Ghost, to ascribe heere free-will to man, as though hee had any absolute power to dis∣pose of his owne heart, though by concession, according to the vulgar opinion, that seeme to be granted: for no man can thinke an euil thought without Gods prouidence, much lesse a good thought without his grace: but the drift is to shew, that albeit men deuise much, and haue whole armies (as the word signifieth) of cogitations in their mindes, and those placed in exact order, as it were in battle aray, so that they set downe with themselues both what and how to speake, yet [the answer of the tongue is from the Lord] they shall vtter that which God appointeth, and not alwaies what themselues doe purpose.

[Doct.] The Lord hath the disposing of euery mans tongue at his

owne will. It was more than Esau minded (as it is probable) or than euer Iacob did looke for (as it is certaine) that Esau should greet Iacob with so great kindnesse, and offer so much * 1.1 courtesie to him. And Balaams voyage to Balak was not with * 1.2 intent to blesse Israel, but to curse them. Neither was Saul euer purposed to commend Dauid for his faithfulnesse and * 1.3 innocencie, but to accuse him of disloialtie and treason. Neither was it in Caiaphas thought to prophecie how happie all Gods children should be made by the death of Christ, but to conspire his destruction: but God compelled all these in that manner to bestow their speeches, and therefore euery one of them formed them accordingly.

[Reasons. 1] First, the heart of man is in his hand, and the minde and memorie, with all the faculties of the soule: and he in a mo∣ment doth either further, or hinder, or alter the motions of the same, as seemeth best to his owne wisdome.

[ 2] Secondly, he hath made the mouth of man, and giuen it to him, and therefore is the principall owner of it, and con∣sequently, hath the chiefe commanding of it.

[Vse 1] Instruction, that when we are to speake of matters of mo∣ment, wee bee more carefull to craue Gods direction, than confident of our owne abilitie. When wee would wish others so to speake vnto vs, or for vs, as whereby wee may receiue any benefit, that we intreat the Lord to open their lips, that they may seasonably vtter their words to doe vs good. When we desire to haue our enemies silent towards vs, and not speake such things as may turne to our hurt and dammage, that we beseech him to mousell their mouthes, and restraine them from dangerous and noisome speeches.

When we are defamed, and euill spoken of, that wee more looke to the hand of the righteous God, to be humbled, than to the lips of vnrighteous men to bee vexed, according as Dauid did, when he was railed vpon and cursed by Shemei. * 1.4

[ 2] Consolation for innocent persons, whose consciences are vpright, how witty and eloquent, how leaud and lying, how bitter and clamorous soeuer their aduersaries bee, sithence their tongues are not to be disposed at their owne wils, but by

Gods appointment, who doth neuer appoint ought that shall be pernicious to his people. If Hamons accusations, and A∣hashuerosh his sentence against the Iewes, had beene to bee exe∣cuted to the destruction of the Iewes, they should neuer haue beene vttered by them. And why should any man therefore omit good duties for feare of euill tongues? and forbeare to performe that which he ought to doe, because he dreads that which others will say? The same Lord which promiseth his seruants defense from the stroake of violent hands, doth al∣so warrant them safety from the scourge of virulent tongues, Iob 5. 21.

Verse 2. All the waies of a man are cleane in his owne eies: but the Lord pondereth the spirits.

ALL the waies] The purposes, courses, and proceedings: the deeds that are done, the words that are spoken, and the thoughts that are conceiued [of a man] of him that is vn∣regenerate, and hath an ignorant minde, a proud heart, and a sleepie conscience, [are cleane in his owne eies] seeme com∣mendable vnto him: he iustifieth and applaudeth himselfe in them: [but the Lord pondereth the spirits] searcheth narrow∣lie, not only into the behauiour, but the hearts also of all men, as it were putting them into the ballance, and exami∣ning them by number and weight, whether they bee pure and vpright, as proceeding from sinceritie; or prophane and hypocriticall, as growing from corruption and guile.

The doctrine that the former part of this sentence would yeeld, hath beene handled in the twelfth Chapter, and fif∣teenth verse: and that which would arise out of the other, hath beene intreated of in the fifteenth Chapter, verse 3. 11.

Verse 3. Commit thy workes vnto the Lord, and thy thoughts shall be directed.

THE word which we translate [commit] signifieth to de∣uolue or role, meaning thereby that God is chiefly to be

respected in euery thing that any man doth deale in: by ta∣king direction from his word, both for matter and manner: by proposing a right end, euen his glory, in the performance of it: by asking his helpe, and waiting on his hand, as well for successe as recompence: [and thy thoughts shall be directed] thy minde shall be informed in the right way: thy heart shall be confirmed to proceed on with cheerefulnesse, and thou shalt be lead with a speciall guidance to thinke vpon those meanes which will bee most effectuall for the accomplishing of thy desire, if it be for his praise and thy good to haue thy desire accomplished.

[Doct.] They are sure to speed well which deale for God, and de∣pend vpon him in their affaires.

There is a consent and agreement of sundry other texts of Scripture with this, which perswade to the same duty that in this place is required, and confirme the same promise that heere is deliuered. The Psalmist vseth almost the same words, saying, Commit thy way vnto the Lord, and trust in him, and hee shall bring it to passe. And the Writer of this Booke, elswhere, * 1.5 doth nothing differ from the same in sense, when hee saith, Trust in the Lord with all thine heart, and leane not to thine owne wisdome. In all thy waies acknowledge him, and he shall direct thy * 1.6 waies.

Examples may be brought for proofe heereof, both plen∣tifull and pregnant: as of Abrahams seruants iourney into Mesopotamia to fetch a wife for Isaac: and of Iacobs to take a wife for himselfe. Who knoweth not that they altogether rested vpon the Lord in their enterprises? And who seeth not the goodnesse of God in their protection, and direction, and happy successe? That his gracious prouidence went thither with them, and was there with them, and returned backe with them, and wrought all for them?

[Reason 1] First, the businesse is his, and they be his seruants, and therefore in helping them, hee doth manage his owne mat∣ters for his owne glory.

[ 2] Secondly, he is all-sufficient both in wisdome and power, and therefore it is most easie for him to direct them with

counsell, and assist them with strength, and prosper them with a comfortable euent.

[Vse 1] Instruction, to repaire to God in all our waies, and bee re∣ligious not onely in workes of Religion, but in euery other action and exercise. Our refreshings, our ciuill imploiments, our ordinarie and common vocations, though neuer so meane, will call vpon vs to craue helpe from heauen, and to be seruiceable to our heauenly Father, if wee minde to shew more obedience than the wicked, and to obtaine a better condition than the Infidels. Remember what the Apostle saith to Christians that be faithfull, and beleeuers, Whether ye * 1.7 eat, or drinke, or whatsoeuer ye doe, doe all to the glorie of God.

[ 2] Incouragement against all the lets and impediments that vse to stay many good men from many good seruices. The worke (say they) is great, and our power to performe it is but small: the managing of it requireth much wisdome, and wee finde our selues very defectiue of wisdome, and therefore how shall wee bee able to deale in matters of such difficultie? This is true, if that bee not a duty which thou art to vnder∣take; if the worke be none of thine, as not laid vpon thee by God: but if he call thee vnto it, and set thee about it, let no discouragement oppresse thine heart: hee will surely helpe thee in it. Both Moses and Ieremie were troubled with such feares, but felt afterwards by experience, that they were causelesly fearefull. At first they considered how heauy the burden of their offices was, and how weake their owne backs were to beare it: but afterwards they found that they and their ministeries were supported and blessed by a diuine hand from aboue; and so shall euery godly man be in all religious and righteous exercises.

[ 3] Reproofe and terrour of the wicked, which respect the Lord in that which they doe or take, no more than the horse in going, or the oxe in plowing, or any kinde of beast in his feeding.

Of all others, they would haue least dealing with him: their hearts say to God, as the diuels said to Christ: What haue * 1.8 we to doe with thee? Art thou come hither to torment vs?

Whatsoeuer hath in it any stampe or print of his ordi∣nance, is for that cause distastefull vnto them, though other∣wise they see it would bee commodious for them. How can these expect so much to haue their thoughts directed, as their hearts more hardened, and their mindes infatuated? And whether is it more likely that they shall bee blessed in their waies, or rather, according to the threatning of the law, accursed in their courses? especially when their workes are so farre from being committed to the Lord, as that they are opposed against the Lord? when they be not done loyally in obedience to please him, but contemptuously in rebellion to prouoke him.

Verse 4. The Lord hath made all things for his owne sake: Yea euen the wicked for the day of euill.

THE Lord hath made all things] By making is vnderstood as well that workmanship which was bestowed vpon all the creatures for their forme and existence, as the workes which he daily doth in his perpetuall gouernment and admi∣nistration: [for his owne sake] for his glory, which is seene in his wisdome and power, in his mercy and righteousnesse, with all other holy attributes. And this hee doth not onely propose to himselfe, as an end that were meet, and to bee wished, but commandeth and causeth, as an effect that is necessary and certaine: [euen the wicked against the day of euill] This clause is annexed, as a preuention of an obiection that might arise out of the former words: How truly may it bee said that hee hath made all things for himselfe, when repro∣bates, both men and Angels, continually set themselues a∣gainst him? Now to this he answereth, that hee getteth no small honour by them that are most vngodly and wicked: for sithence they refuse to yeeld him glory by their life, and to acknowledge his goodnesse in the time of their prosperi∣tie, he will glorifie himselfe by their death, and manifest his iustice in the day of their destruction. And to that damna∣ble estate they are fore-ordained by Gods righteous decree,

as it is intimated heere, and expresly affirmed in other places, and yet made worthy of it by their owne vnrighteous beha∣uiour: as is noted in Pharaoh, and other obstinate Rebels.

[Doct.] The praise of God is set foorth not onely by his most emi∣nent creatures and actions, but euen by the meanest of his workes, and the worst things that be.

This doth Dauid acknowledge in the generall, when hee saith, All thy workes praise thee, O Lord: and dilateth vpon it * 1.9 in the particulars, when not only hee prouoketh Kings and Princes, and all people to performe this duty, but bringeth in all sorts of beasts, and fishes, and fowles, and creeping things, * 1.10 as occasions and meanes thereof.

When the Lord was sending the Prophet Isaiah about a most vncomfortable message, euen by his ministerir to har∣den the hearts of the people, to their destruction, the Sera∣phims cried, Holy, holy, holy is the Lord of Hoasts. * 1.11

When S. Paul had discoursed of the reiection of the Iewes from being a Church for many hundred yeeres, which mise∣rie he could haue beene content to preuent with the price of his owne soule, he concluded the point in this manner: Of him, and through him, and for him are all things. To him be glo∣rie * 1.12 for euer. Amen.

[Reason 1] First, the holy and only wise God cannot possibly doe any thing that is vaine, and fit for nothing, as euery thing is that serueth not for his glory. A prudent man will aime at some vse of those things which hee taketh in hand, and therefore much more will he which maketh men prudent, and giueth them their wisdome, and can turne all things to such vse as best pleaseth him.

[ 2] Secondly, the Lord is prouident for his creatures in all his workes, and regardeth their good, especially of the principall and most excellent, as men and Angels: Now hee respecteth none so much as his owne honour, nor matcheth any in e∣quality with himselfe; for whatsoeuer happinesse is confer∣red vpon them, it is subordinate to his praise: and that is the scope and chiefe end whereunto all other ends and procee∣dings are directed.

[Vse 1] Instruction, to obserue matter in all his workes and waies, whereby we may be mooued to yeeld him that praise which is proportionable to the obiect offered vnto vs. If we see pu∣nishments executed, there is cause that wee should bee hum∣bled, and made to tremble at his iustice: if mercies bee per∣formed, let vs blesse his name for his goodnesse. And so when things come to passe that are stranger than we thought of, or greater than wee expected, let vs wonder at his wis∣dome, and be guided by it; and magnifie his power, and re∣pose vpon it.

And because we our selues are of his making, and hee doth giue vs life, and breath, and all things; yea because we are of his second making, and hee doth giue vs eternall life, and grace, and all blessednesse, therefore ought we to be for him, and his glory, against sinne, and his enemies. And this may be a forcible motiue to make vs patient in all the afflictions which he imposeth vpon vs, because they are his worke, and for his honour, which will be the more procured by our hum∣ble and fruitfull submission to him in the same.

[ 2] Terrour for vngodly men, which giue all the members of their bodies, and faculties of their soules, as weapons of vn∣righteousnesse, to fight against God, and yet thriue in their wicked waies, and prosper in their sinnes. They are reserued (as S. Peter testifieth) to the day of iudgement to bee punished, * 1.13 though they should not be plagued sooner. The Lord will shew himselfe to be admirable in righteousnesse, when all the world shall see them miserable with torments.

Verse 5. All that are proud in heart, are abomination to the Lord: [though] hand [ioine] in hand, he shall not be vnpunished.

AL] All sorts and degrees of men, male or female, yoong or old, high or low, and euery particular person, of what condition soeuer, [that are proud in heart] whose hearts are lofty, and void of humilitie; and the heart is therefore speci∣fied, because pride is seated in it, and floweth from it, and that no man should challenge to himselfe any immunitie from

the wretched estate of the proud, vnlesse his heart bee seaso∣ned with humilitie. He that hath an high minde, though he beare a low saile, and keepe a small port, without pompe and brauery, may be as loathsome in the eies of the Lord, as some others that set foorth themselues with greater shewes. Yet note that he saith not, all that haue pride in their hearts, for who can be fully freed from it so long as he is cloathed with mortalitie? but they that are proud in heart, and so be none that vnfainedly feare God; for that manner of speech inten∣deth the habit or dominion of pride, which is only in the vn∣regenerate: [are an abomination to the Lord] he hath them in detestation, and cannot abide them: [though hand ioine in hand] notwithstanding that they vnite their forces, and com∣bine themselues together for their defense and safety, [he shal not be vnpunished] not one of them shall escape the strokes of God, though for a time he deferre his iudgements.

[Doct.] The better that men doe like of themselues, the worse the Lord doth like of them.

The mischiefes that ensue vpon pride, haue beene more at large intreated of in the second verse of the eleuenth Chap∣ter: and the vanitie of wicked mens association for impunity, in the 21. verse of the same Chapter.

Verse 6. By mercy and truth shall iniquitie bee purged: and by the feare of the Lord men depart from euill.

BY mercy] That kindnesse and free loue which the Lord beareth to his elect, [and truth] the faithfull accomplish∣ment of his promises (and in the same sense are the same words taken in Chap. 14. 8. 22. To them that thinke on good things shall be mercy and truth) [iniquitie shall be purged] as well originall guilt as actuall transgressions, and all that is amisse in the nature, and hearts, and waies of Gods chosen, shall bee remitted and washed away through the blood of Iesus Christ. That this is the meaning of this sentence, it appeareth by the force of the word, that signifieth to make expiation, which properly belonged to Christ to doe, though typically the

Priests of the Law were said to expiate by the sacrifices which they offered. For he (as S. Iohn witnesseth) which is our Ad∣uocate with the father, is likewise the propitiation for our * 1.14 sinnes: [and by the feare of the Lord] the knowledge of his will, the reuerence of his maiestie, and the regard of his fauour, [men depart from iniquitie] they decline from wicked waies, and doe those things which are lawfull and good. Yet nei∣ther of them are in full perfection, though both of them in sinceritie and truth. So that he declareth the causes of iusti∣fication in the former clause, and the exercise of sanctificati∣on in the latter: shewing by whom sinnes are pardoned, in the one; and to whom the assurance thereof pertaineth, in the other.

[Doct. 1] Remission of sinnes and saluation are giuen by God, and not bought by men.

That pride and presumption, to arrogate to ones selfe the praise of making himselfe happy, is most loathsome to the Lord, and therefore he hath stored the Scriptures with testi∣monies and proofes, to helpe our hearts against it. And to this purpose is that in Isaiah: I [euen] I am he that putteth away * 1.15 thine iniquities for mine owne sake, and will not remember thy sinnes. Put mee in remembrance; let vs reason together: count thou that thou maiest be iustified.

The meaning of the latter words is as if he should haue said, Shew thy righteousnesse, if thou hast any, and I haue for∣gotten it: Stand for thine owne worthinesse: Recount the meritorious workes which thou hast wrought, to be iustified thereby: but all will be in vaine. And S. Paul doth expresly disclaime all merits of this nature, both for himselfe, and all his brethren. He saued vs (saith he) not by the workes of righte∣ousnesse which we had done, but according to his owne mercy. * 1.16

[Reasons. 1] First, all mens workes, before remission of sinnes, are no∣thing else but sinnes, wherewith the Lord is offended: and can that pacifie his anger, which further prouokes him to be angry?

[ 2] Secondly, all the workes of the godly, euen after their sins are pardoned, be yet mingled with sinne, whereas the merit

of our redemption must bee absolutely righteous, and infi∣nitely holy, according as the Law broken, and the Law-giuers iustice are.

[ 3] Thirdly, the best workes of the best men, and that which is best both in the men, and in the workes, is his owne free gift: and would it become them to boast thereof, as though they had deserued at his hands for receiuing his almes?

[ 4] Fourthly, all the good that any man can doe, though hee could doe more than euer any meere man did, is it selfe a due debt, and farre lesse than is due: and how then should it goe for the discharge of all former debts and arrearages? The pai∣ment of some part of this yeeres rent will not serue the turne to heale the last yeeres forfeiture.

[Vse. 1] Confutation of the Papists, who will not be beholding to the Lord for their saluation, so as to yeeld him the entire praise thereof.

They must earne some part, or haue no part: They will ei∣ther winne it, or neuer weare it. But it may bee truly said of them, that they trusting in lying vanities, doe forsake their owne mercies.

[ 2] Consolation to Gods people, who haue a gratious God to flie vnto, and depend vpon, though themselues cannot helpe their soules against their sinnes. Notwithstanding their mi∣series bee many, and their merits none at all, yet his mercie and truth are sufficient to helpe against the one, and to sup∣plie the other, and to be all in all vnto them. In them there is efficacie, and constancie, and constancie, and perpetuitie, according as the Psalmist saith, His louing kindnesse is mighty towards vs, and his * 1.17 truth endureth for euer.

After that we are estated in his mercies, we shall as certain∣lie remaine happie people for euer, as we know him to be a glorious God for euer. Hee can no more faile of any part of his mercy and truth, than of his whole nature and Deitie.

[ 3] Instruction, so to beleeue and liue, that wee may haue his promises for vs, and not his threatnings against vs: Other∣wise his truth and iustice will ioine together to condemne vs, and not his kindnesse and truth to forgiue and iustifie vs. He

will not cast off his righteousnesse, as he will not faile of his mercy. For if he should either punish his people that are pe∣nitent, or spare his enemies that are obstinate, he should for∣feit his truth: for hee plainly professeth, that those that walke * 1.18 after the stubbornnesse of their owne hearts, he will not be mercifull vnto.

[Doct. 2] And by the feare of the Lord] According as any man is religi∣ous in heart, so hee will striue to bee innocent, and honest in life.

He that is godly, will surely be good: and he that is impi∣ous, cannot chuse but be vnrighteous. The Apostle charge∣ing vnregenerate men with wicked behauiour, as that their mouth is full of cursing and bitternesse, and their feet swift to shed blood, &c. assigneth this as a cause of all those euils, that the feare of God is not before their eies. Where Abraham doubted that the feare of God was not, hee looked for dishonest dealing: * 1.19 and iust cause hee had so to doe, though hee vsed vnmeet meanes to preuent it, and extended his suspicion too farre in misdeeming all, whereas it appeareth that there was pietie * 1.20 and godlinesse in some.

Contrariwise, Iob and Ioseph, by vertue of this reuerent awe of God, obtained power, not onely against the practise of grosse sinnes, but ouer their eies, that they should not cast * 1.21 wanton lookes; and ouer their hearts, that they should not conceiue vnchaste thoughts.

[Reason 1] First, it worketh an hatred of that which is euill; and we know no man will be desirous to meddle much with that which he * 1.22 loueth not.

[ 2] Secondly, it putteth men in remembrance of Gods pre∣cepts, of Gods presence, of Gods threatnings, of Gods iudge∣ments, and losse of his fauours and mercies. What portion (saith Iob) should I haue of God from aboue? and what inheritance from the Almighty from on high? Is not destruction to the wicked, and strange [punishment] to the workers of iniquitie? Doth not hee behold my waies, and tell all my steps? Iob 31. 2. 3. 4.

[Vse 1] Instruction, that if we wish well vnto our soules, and would not lay load vpon our consciences; if wee beare loue to our

bodies, and would not haue them polluted with corrupt con∣uersation; if we tender our credits, and would not be blemi∣shed with naughty practises, then let vs seeke to be sanctified thorowout with soundnesse of Religion and godlinesse.

Or would wee be glad that our people should prosper, and our children take good courses for our comfort? Are wee loath to see them vnthriftie, vnchaste, giuen to filching, or drunkennesse, or any other misbehauiour? Let vs then teach them to know the Lord, and perswade them sincerely to worship him, and that will be a preseruatiue against all these mischiefes.

[ 2] Conuiction of them which trust they are godly, and bragge that they are very religious, and yet the waies that they walke in, are most licencious and wicked. If they were any whit acquainted with the feare of God, they would be much more estranged from such leaud behauiour. The loyaltie and obe∣dience which they shew to sinne, doth prooue them to bee Traitors and Rebels against the Lord.

[ 3] Consolation for such as are reformed of all their former faults, and returne not againe to them, or to as bad: that they are vnfainedly religious, though peraduenture they haue not so sensible feeling of it. If they were not friends with God, and feared him, they would not fall out with sinne, and flie from iniquitie.

Verse 7. When the Lord is pleased with the waies of a man, hee will make his enemies at peace with him.

WHen the Lord is pleased with the waies of a man] When any person leadeth a holy and righteous life, with faith and integritie, according to the rule of his word, [hee will make his enemies at peace with him] hee will cause his aduersaries to lay aside their hatred, and beare good will to him, and deale friendly with him.

This commeth to passe often, but not alwaies: neither would the Holy Ghost haue it taken for a perpetuall rule; for how then should that be verified which our Sauiour told

his Disciples, that they should be betraied of their parents, and * 1.23 brethren, and kinsmen, and friends, and be hated of all men for his names sake: which wee see vsually come to passe also in our times? But this is the best meanes to reconcile them vnto vs, and winne their loue either sooner or latter, as experience di∣uers times declareth. And this procureth protection from God, though malice be nothing diminished in them. And this may occasion them now and then to doe vs a good turne in a fit, as the Egyptians did to the Israelites; or before they are ware, as Hamon did to Mordecai, though they beare no good affection to vs.

The best way to haue mans fauour to doe vs good, is to get Gods fauour. Iacob was vndoubtedly perswaded of this, when his brother Esau, whose wrath he feared, was comming with a band of men to meet him: and that made him so inde∣fatigable in his praier and wrastling with the Lord. And the answer which he receiued, with the successe that he found, was sutable to the meanes which hee vsed. Because thou hast had power (saith the Angell) with God, thou shalt also preuaile * 1.24 with men.

The same course tooke Mordecai and Hester to procure the fauour and helpe of Ahashuerosh; and Nehemiah to ob∣taine * 1.25 his suit of King Artahshashte. And it is said of the Iewes that were in Babel and other places, that when the Lord remem∣bred his couenant towards them, and repented according to the mul∣titude * 1.26 of his mercies, that hee gaue them fauour in the sight of all them that lead them Captiues.

[Reason 1] First, hee hath the affections of all men at his disposition: Hee deriueth their loue and liking to whom it pleaseth him: and he incenseth their wrath and hatred against whom he ap∣pointeth it. He made Ahashuerosh to cast off Vashti, whom he doted on before; and to embrace Hester, whom hee neuer knew before. Hee caused the same King in a moment to ab∣horre and hang Haman, which had beene his minion and principall fauorite; and to admire and promote Mordecai, whom he had formerly prescribed and destinated to death.

[ 2] Secondly, hee doth blesse the vertuous and amiable beha∣uiour

of his seruants, that it shall be obserued of their ene∣mies, and that to the pacifying of their displeasures, and re∣conciling of their good wils: as their mildnesse and mercie, their humilitie and patience, their diligence in their callings, their faithfulnesse to their friends, their loue to their enemies, their innocencie towards all, and readinesse to doe good to euery one. By these and such like, though some be mooued to more enuy, yet many will bee allured to better liking of them.

[Vse 1] Instruction, that when wee haue many aduersaries to op∣presse vs, and few friends to releeue vs, we examine our waies, whether they doe offend, or please the Lord. If hee be at va∣riance with vs for that wee haue prouoked his anger, it is his displeasure that hath procured vs so many foes, and it is our repentance that must obtaine deliuerance from them. But if he be at peace with vs, they shall not long warre, nor at all preuaile against vs: either their hearts will be changed, and they turned to be our friends, or their power restrained, that they shall be but weake enemies. Either they will desist from their malice, or others will protect vs from their mischiefe, or God himselfe will be our refuge, that wee shall not be hurt by their violence.

[ 2] Confutation of their follie that curry fauour with men by sinning against God, as by flatterie, and telling of false tales, and seruing their turnes in all other vnlawfull practises. Who is able to recount all the particular courses of this kinde, they are so many? There is no euill worke that they dare omit when they are required to doe it, if it be in request; nor any good dutie that they will aduenture to performe, if it bee in disgrace, lest they should make their friends become their foes.

Let them know, that the friendship that is so gotten or re∣tained, is either vnconstant and mutable, and is like to bee lost as soone as it is found; or vnprofitable and barren, that will doe them no good at their greatest need; or dangerous and noisome, that wil turne to the hurt either of their hearts or bodies. For many of them whose fauour they haue paid

for with the hazzard of their soules, doe at length become their mortall enemies for the ruine of their present estate: but which of them all will shew his kindnesse in helping them to Heauen, and seeking the happines of their state to come?

Verse 8. Better is a little with righteousnesse, than great re∣uenues without equitie.

BEtter] More comfortable and profitable [is a little] small substance or maintenance [with righteousnesse] when the man himselfe is iust and godly, and his possessions are well gotten and vsed [than great reuenues] either a large stocke, and store of money, or any kinde of riches, or lands, or pensions, or commings in, whatsoeuer, [without equitie] which are vn∣iustly come by, vnrighteously kept, or vnlawfully spent. See Chap. 12. verse 27. and 15. verse 16.

Verse 9. The heart of a man purposeth his way: but the Lord directeth his steps.

MAny deuises, intents, and resolutions, are in the mindes of men: [but the Lord directeth his steps] his prouidence causeth their determinations either to proceed and take ef∣fect, (when they intend to doe that which he hath decreed to haue done) or else to be staied and hindered, when they pur∣pose to themselues those things which hee hath not appoin∣ted. And because the whole course of mans actions is resem∣bled to a way, hee therefore doth call all his particular pro∣ceedings therein, his steps.

[Doct.] Men doe purpose many things, but God disposeth all things.

The Prophet Dauid affirmeth the same point, saying, The * 1.27 steps of man are directed by the Lord. And Ieremie doth also con∣firme it, when hee saith, I know, O Lord, that the way of man is * 1.28 not in himselfe, neither is it in man to walke, and to direct his steps. If it had beene otherwise, all Israel should surely haue perish∣ed when the Egyptians pursued them, with purpose, and reso∣lution, * 1.29

to ouertake, and slay, and spoile them. Neither would Hezekiah and his people haue beene much more safe, if Sane∣herib * 1.30 could haue done as much as hee minded, and boasted, and threatned, for his will was plainly enough declared by Rabshakehs words.

[Reasons. 1] First, he alone doth fashion all their hearts, and therefore can easily make them alter their thoughts, and change their mindes; or goe on constantly with their worke, and continue * 1.31 their resolutions.

[ 2] Secondly, they hold their power of him, and their life al∣so: their strength is his, and so is their breath, and therefore they shall neither be able to doe ought that hee resisteth, nor vnable to doe any thing that hee appointeth. It is said, that Herod and Pilate, with the Gentiles, and people of Israel, came to∣gether * 1.32 to doe whatsoeuer his hand and counsell had determined be∣fore to be done.

[ 3] Thirdly, as all men are made for his glory, so all their waies doe tend thereunto, though not in their purpose, yet by his prouidence, and therefore he doth accordingly direct them for the same end.

[Vse 1] Instruction, that sithence hee doth direct our actions by his prouidence, wee pray him also to guide our hearts by his grace, and cause vs to purpose that which he doth approoue of, that wee may be assisted by his power for the good effect of our enterprises. And if wee finde good successe in our af∣faires, according as we wish, let him haue the praise thereof, for making vs to prosper: If we see our selues crossed there∣in, that we cannot accomplish our desires, wee acknowledge his righteous hand in the same, and submit our wils vnto his most holy wisdome. And this may yet further be a forcible motiue to make vs more depend vpon him than on any one, or all men beside: If they shew loue and kindnesse vnto vs, the principall praise and thankes belongeth to him: If wee finde hard intreatie at their hands, there is due cause of hu∣militie and patience, because hee hath iustly stirred them vp to afflict vs.

[ 2] Consolation for the people of God, which desire to walke

in the waies of his word, for they shal neuer want the guidance of his spirit. A promise is made to them for their good pro∣speritie, and it is in his hand to conduct them to it, and as ea∣sie for him to effect it, as to speake it. And because the wic∣ked are continually practising against the godly (innumera∣ble plots being cast for their ruine and destruction) this is our comfort concerning our safety, that whatsoeuer God hath purposed in mercy for our good, shall take place; and no∣thing that they haue concluded in mischiefe for our hurt, shall preuaile. The Lord breaketh the counsell of the Heathen * 1.33 (saith the Scripture) and bringeth to nought the deuises of the peo∣ple. The counsell of the Lord shall stand for euer: and the thoughts of his heart thorowout all ages.

Verse 10. A sage sentence should be in the lips of the King: his mouth should not transgresse in iudgement.

A Sage sentence] The word signifieth a diuination, being vsed very often in the euill part for the predictions of the Soothsayers and Astrologers, and so is forbidden in the Law, Deut. 18. 10. And sometimes in good part, as Isa. 3. 2. The Lord will take from Hierusalem the strong man, and the man of warre, the Iudge and the Prophet, the Diuiner or prudent man, (who by obseruation of causes can foresee what effects are like to follow) and the aged. And in Micah 3. 6. there is a threat∣ning, that night and darknesse (meaning Gods iudgements vpon their mindes, or bodies, or both) shall keepe them from vision and diuination. And so heere it is prescribed as the Kings dutie, and commended as his vertue, and not reproo∣ued as his fault. And heereby is intimated, that a wise equall manner of proceeding in all causes [should bee in the lips of the King] in the words and sayings of the Ruler, and soueraigne Gouernour, and of the subordinate Magistrates vnder him, who are deputed to supply his place for him: [his mouth should not transgresse in iudgement] neither he nor they ought to passe or award any vniust sentence, or otherwise vtter vnrighteous speeches, but deale vprightly towards euery man in euerie matter.

[Doct.] They that be in great authoritie, haue need to be well furni∣shed with wisdome and iustice.

The praier which Salomon made to God at the beginning of his raigne, doth argue that he knew both these graces to be necessarie for him. Giue (saith he) to thy seruant an vnderstan∣ding * 1.34 heart to iudge thy people, that I may discerne betweene good and euill. Now that which hee asked, God was well pleased to grant; and that end which he proposed, God also much re∣spected; that he would therefore, hee did afterwards in the case of the two victualing women or harlots about the childe. And it is said, that al Israel heard the iudgement, and saw the wis¦dome * 1.35 of God to be in him to doe iustice.

[Reason 1] First, the Magistrate is made the Lords Lieuetenant and De∣putie: he ruleth for him, and occupieth his place, and there∣fore must not onely approoue himselfe to his presence, but endeuour so to proceed, as he verily thinketh God himselfe would, if he were personally in the same case, there and then to sit vpon the same causes.

This was the ground of Iehoshaphats admonition to his Iudges, whereby he perswaded them to be faithfull in the ex∣ecution of their offices. Take heed (saith he) what yee doe, for * 1.36 yee execute not the iudgements of man, but of the Lord and he will bee with you in the cause and iudgement. Wherefore now let the feare of the Lord be vpon you: take heed, and doe it, for there is no iniquitie with the Lord our God, neither respect of persons, nor re∣ceiuing of rewards.

[ 2] Secondly, the subiects ruled are also the Lords subiects, sheepe, and people, as Salomon confessed in his praier before mentioned. God is the master and owner of the flocke: the Prince his principall shepheard, and next vnto him; and the subordinate Ministers of iustice inferiour shepheards vnder the Prince.

[ 3] Thirdly, where the Magistrate faileth of vpright dealing, much mischiefe ariseth, both to the innocent, in regard of his state and bodie; and to the offender, in regard of his soule and conscience; and to the Common-weale, in regard of the manifold euils that ensue vpon vniustice: all which,

for the most part, are preuented, or healed, by the wisdome and faithfulnesse of righteous Gouernours.

[Vse 1] Instruction to all that haue authoritie committed vnto them, or are like heereafter to beare rule ouer others, so to store their mindes with knowledge, that their lips may speake not only equally, but admirablie and diuinely, and to bee as farre before other men in wisdome and vnderstanding, as they are aboue them in place and dignitie. These two vertues comoined, and seasoned with pietie and godlinesse, will adde daily increase of honour to them that are most honourable and excellent.

And as they are much behoouefull for their reputation, so are they very necessarie for their consciences, because they must yeeld an account to God of the manner of their admini∣stration and gouernment. In which respect, euery sentence which they passe, and euery worke of their office which they performe, doth more neerely concerne themselues, than the parties whose causes they deale in. If they doe iustice, and decree that which is right, they shall haue praise for the same from the most righteous Iudge at the last day: but if they haue peruerted iudgement, if they condemne the innocent, and if they confirme the wicked in their wicked waies, they doe all this against their owne soules: those matters will bee called into question againe at that time, and then they shall haue shame before the iudgement seat of Christ, in the pre∣sence and hearing of all the world.

Verse 11. The weight and ballance of iudgement are of the Lord: all the weights of the bagge are his worke.

THE weight and ballance of iudgement] Iust, euen, and equal measures, and all vpright and faithfull dealing in euerie respect, [are of the Lord] commanded and appointed by him, according as it is said in the Law, Thou shalt haue a right and * 1.37 iust weight: a perfect and a iust measure shalt thou haue, that thy daies may be lengthened in the land which the Lord thy God giueth thee. For all that doe vnrighteously are abomination to the Lord

thy God. [all the weights] the great and the small, and of the middle size [of the bagge] which men vse to put into the bagge for the better and safer keeping of them, [are his worke] his ordinance, found out and inuented by his special prouidence and direction, and warranted by his word for the benefit of humane societie, and the preseruation of equitie in the traf∣ficke of one man with another. Heerein is a secret admoniti∣on contained by consequence, that no man peruert them to fraud and deceit, because that man is not only thereby dam∣nified, but Gods owne ordinance is thereby violated. See Chap. 11. verse 1.

Verse 12. It is an abomination for Kings to commit wickednes: for the throne is established by iustice.

IT is an abomination] an horrible and loathsome thing, wher∣with the Lord is highly displeased, [for Kings] for great and mighty men, and Magistrates of euery degree, [to commit wic∣kednesse] to walke in impious, vncleane, and vnrighteous waies: [for the throne] their honour, and safety, and good e∣state euery way, [is established by iustice] made firme, and con∣tinued the longer, by their faithfull and vpright behauiour towards God and their people.

[Doct. 1] The greater men be, the more grieuous their faults are when they fall into sinne.

By this argument doth Hosea exaggerate the offenses, and iustifie the punishments of the Priests of his time. As they * 1.38 were increased (saith he) that is, growen richer, and exalted higher, they rebelled against me, therefore I will change their glo∣rie into shame. And Ieremie, by way of comparison, doth some∣what extenuate the naughtinesse of the vulgar sort, to aggra∣uate the wickednesse of the nobilitie, saying, They (this com∣mon people) are poore, they are foolish, for they know not the way * 1.39 of the Lord, nor the iudgement of their God. I will get me vnto the great men, and will speake vnto them, for they haue knowen the way of the Lord, and the iudgement of their God: but those haue al∣together broken the yoke, and burst the bonds. Wherefore a Lion

out of the Forest shall slay them, and a Wolfe out of the Wildernesse shall destroy them, &c.

[Reason 1] First, the more bountifull God hath beene to them, the more thankfull they ought to be to him; and as he hath in∣creased their wages, they should also mend their worke: large pay doth duly challenge large paines: and therefore contra∣riwise their great offenses must needs deserue the greater pu∣nishment.

The Lord was wont to ebbraid great personages, when they committed great transgressions, with the high places he had aduanced them vnto, as Saul, and Ieroboam, and Eli, though better than they, and Dauid himselfe, though best of them all.

[ 2] Secondly, their sinnes are very pernicious and pestilent: they bring euill into request, that men by their example will practise it for credit sake. When Ieroboam is mentioned, hee is vsually described by this, that he made Israel to sinne.

[ 3] Thirdly, they draw downe plagues and iudgements vpon the places and people that are vnder them, as Dauid did by his adulterie and murder: and when he committed a smaller fault, as was the numbring of the people. But the strokes which the fearfull sinnes of Manasse, Iehoiakim, and others, brought vpon the City, Temple, and inhabitants of Ierusa∣lem and Iudah, were maruellous lamentable in those daies, and very memorable still in these times.

[Vse 1] Reproofe and terrour for such as priuilege themselues by those prerogatiues which they haue aboue other men, where∣as none are in so dangerous and miserable estate as they.

They thinke their gentrie will warrant all impietie, and their dignitie assure them of impunitie, and their eminent places a protection from all punishments. And therefore so many are puffed vp with pride, and practise crueltie, and pro∣fesse adulterie, and breath out blasphemies, and liue in volup∣tuousnesse, and scarse forbeare any kinde of iniquitie.

[ 2] Instruction, for honourable personages to take the right way to preserue their honour, by keeping themselues from those corruptions whereunto this age of ours, and that state

of theirs are very prone. Let them therefore read the Scrip∣tures constantly, as the King was commanded to doe all the * 1.40 daies of his life, that hee might learne to feare the Lord his God, and to keepe all the words of the Law. Let them meditate in the same with as great diligence as was required of Ioshua, who was to apply himselfe thereto both day and night, that he might * 1.41 doe according to all that was written therein.

Let them haue faithfull Ministers about them, which will shew them their sinnes, and deale faithfully with their soules, as Gad and Nathan did with Dauid: and let them hearken to their wholesome counsels, as Dauid did to Gads and Nathans.

[Doct. 2] The throne is established, &c.] The goodnesse and iustice of men in authoritie doth better vphold their estate than great∣nesse and riches.

The Lord by Ieremiah declaring how happy Iosiah the fa∣ther had beene, and how wretched Iehoiakim the sonne should be; and why the one did speed so well, and wherefore the o∣ther could thriue no better, saith, Shalt thou raigne because * 1.42 thou closest thy selfe in Cedar? Did not thy father eat, and drinke, and prosper, when hee executed iudgement and iustice? When hee iudged the cause of the afflicted and poore, hee prospered. Was not this because he knew mee, saith the Lord? But thine eies and thy heart are only for thy couetousnesse, and for oppression, &c. And so his ruine and destruction is shewed in the words following.

[Reason 1] First, there; and no where else, is stabilitie and assurance, where God is a refuge and defense: they stand all firme whom he protecteth, and downe they must whom he neglecteth: And whom doth hee preserue but the righteous? And what righteous man was euer forsaken? Especially, what righteous and godly Prince can possibly bee destitute of his aid and succour?

[ 2] Secondly, equal and vpright administration of iustice doth knit the hearts of the people to their gouernours: and the loue of the subiects is a strong foot, and a mighty munition for the safety of the Ruler.

[ 3] Thirdly, when the Magistrate doth right to all, and wrong to none, euery good and indifferent man will reuerence him,

and stand in the greater awe of his lawes: his authoritie will command the very heart, so that none but such as are despe∣rately rebellious, will dare to attempt any thing against him. It is noted, that when all Israel had heard the wise and righteous sentence that Salomon passed for the deliuerie of the childe to the right mother, they feared the King: and the reason is ad∣ded, because they saw the wisdome of God was in him to doe iustice. * 1.43

[Vse.] Reproofe of their folly that make fraud and oppression the pillars and buttresses of their estates, to vphold them from decay, and meanes and instruments to erect them higher. And this is to bee found almost in all sorts of superiours; as in many masters, which are as fierce as Lions in offering in∣iuries, and preying vpon their apprentises and seruants. So in sundry Land-lords, who are as hungrie as Beares to swal∣low vp and deuoure the labors and substance of their poore tenants. So in diuers Magistrates and Officers, who smite with the fist of wickednesse, and lay heauy burdens vpon the backes of their inferiours. But let them bee intreated to re∣member, that God doth heare all, and see all, and will iudge all; and that whiles they go about to make themselues great, they make themselues guiltie of great iniquitie, and liable to great punishments, which no title, nor price, nor power can preuent. They vndermine the very foundation of their ho∣nour and posteritie, when they take that course for the aduancing of their names, and the raising vp of their houses.

Verse 13. Righteous lips are the delight of Kings: and the King loueth him that speaketh right things.

THE latter clause sheweth what is the sense of the former, that when it is said, [Righteous lips are the delight of Kings] is meant, that Kings and great personages will affect such as speake with truth, wisdome, and faithfulnesse. This often commeth to passe, but oftener faileth, more mightie men fauouring flatterers and Sycophants, than such as are vpright in their speeches. And yet is there no vntruth in the sentence, because the purpose thereof is to shew what is done by some,

and ought to bee done by all. It is therefore giuen as a pre∣cept to Princes and superiours, to make much of them that speake plainly with iudgement and discretion: and an incou∣ragement to subiects and inferiours, to vse their lips so, with expectation of fauour thereby, if not from mighty men in the earth, yet from the Almighty God in Heauen.

[Doct.] Faithfulnesse and honestie is the directest way to prefer∣ment and honour. Wee see it verified in Joseph, in Daniel, in Mordecai, and others. And there is to the same purpose a like saying in another Chapter: Hee that loueth purenesse of * 1.44 heart, for the grace of his lips the King shall be his friend. See more for this point in the 14. Chapter at the last verse.

Verse 14. The wrath of a King is as messengers of death: but a wise man will pacifie it.

THE wrath of a King] His indignation, iustly and vpon due cause kindled against his seruants or subiects, [is as messengers of death] doth portend and threaten some great pu∣nishment, if not present death, to the parties with whom he is offended, if they fall into his hands: [but a wise man will pacifie it] hee will endeuour either by his owne meanes, fit opportu∣nitie being taken; or by mediation of others, who shall bee better regarded, to asswage his anger.

[Doct.] It is very dangerous for any man to incurre the displeasure of Princes and great Potentates.

True it is that Pharaoh was very much mooued against Moses, and yet Moses nothing feared Pharaohs fiercenesse: and Nebuchadnezzar was full of rage against the three chil∣dren, and yet could doe the three children no harme: And Ahab stormed at Elijah, and sought to slay him, and yet had neuer power to preuaile against him, because the displeasure was without the desert of those Prophets. But the case stan∣deth otherwise with those that exasperate their Soueraignes with their rebellious behauiour, or any other misdemea∣nures. To such the feare of the King is like the roaring of a Lion. * 1.45 Hee that prouoketh him to anger, sinneth against his owne soule.

Witnesse for this purpose, Haman, who notwithstanding all his former familiaritie with the King, felt yet what it was to * 1.46 offend a King.

[Reasons. 1] First, his might enableth him to doe as much as his anger perswadeth him: if hee purpose ought, hee can easily haue it effected: if hee passe sentence, who will denie execution? Where the word of the King is (saith Ecclesiastes) there is power: * 1.47 and who shall say vnto him, What doest thou?

[ 2] Secondly, he is (as S. Paul testifieth) Gods Lieuetenant and Minister to take vengeance on him that doth euill: and therefore the Lords anger is to be trembled at in his indignation: and * 1.48 he is many times made seuere in his iustice, and will not par∣don malefactors, because God is righteous in his iudgements, and will surely haue those malefactors punished.

[Vse 1] Instruction, to please our gouernours as much as we may, and that in most awfull and loyall manner, and with all due care beware how wee kindle their anger: for their iust wrath is a sparke of Gods wrath: their menaces are his threatnings: their sentences are his iudgements: their stripes are his strokes: and those doth hee plague, whom they doe punish. Let vs bee farre then from those practises which may giue them cause of prouocation against vs, and keepe our selues from those companions which may embolden vs against them. My sonne (saith the wisdome of God) feare the Lord and the King, and meddle not with them that are seditious. * 1.49

And this serueth also to admonish them who are alreadie fallen into the displeasure of mighty and potent personages that rule ouer them, that they sit not downe securely while their danger is so great. The more eminent the person is a∣gainst whom the offenses are committed, the more imminent the perill is to the party that committeth the offenses.

What is then to be done in such a case, that the euill like to follow may be preuented? Our text telleth vs, that a wise man will vse his wisdome in asswaging the anger, and reconciling the fauour of Kings and superiours incensed.

In the first place, seeke grace from God, (as Hester did, and Mordecai, and all the godly Jewes) to turne away his indig∣nation,

and then is it easie for him to mitigate and appease the Princes displeasure.

And next, either sollicit friends to intercede for thee, as Dauid did Jonathan, and Mordecai Hester; or else deale so in thine owne cause, as whereby hee may bee most mooued to shew thee compassion. If thou be falsly accused, make cleere thine innocencie with humilitie: if iustly charged, acknow∣ledge thy fault with submission: if remission may conueni∣ently be granted, beseech thy Soueraigne to pardon thee: if so much cannot be obtained, yet intreat that at the least hee would pitie thee.

[ 2] Terrour for that sinfull swarme of Iesuites, Seminaries, and other treacherous Papists of euery sort, whose practise and profession is to subuert the state and maiestie of the Prince. They do not only detract from him, and transfer to a forrai∣ner, the mortall aduersarie of Christ and Kings, that authority & soueraigntie which he hath in matters of greatest moment, but denie him allegeance in ciuill causes, and refuse to secure him from their force and violence against his person and dig∣nitie. If this audacious obstinacie; if this egregious con∣tempt; If this most barbarous disloialtie should neither stirre vp the Lord, nor the Lords Vice-gerent, to punish them, what safety could there be in ruling, or danger in rebelling? But certaine it is, that God wil not passe by it, though man would; and his sword is sharper than mans is; and his hand will strike stronglier than mans can; and therefore let them, and let all other sorts of sinfull creatures know, that if the Kings wrath be as a messenger of death, that Gods wrath will be a worker of their eternall destruction.

Verse 15. In the light of the Kings countenance is life; and his fauour is as a cloud of the latter raine.

THE meaning of this sentence is, that where the King and great personages doe affect, and make manifest their loue, there is ioy, and credit, and protection, and prefer∣ment, and all such prosperitie as man may be a meanes of:

for so much the word [life] doth import: and the same is am∣plified by the two similitudes of lightsome and comfortable sun-shine, and of fruitfull and profitable showres; especially those which they called the latter raine, whereby the ground was refreshed after the drought, and the corne was ripened be∣fore the haruest. And yet are not all promiscuously, without difference, in so happy an estate when superiours doe set by them, vnlesse the Lord doe also grace them: for mans friend∣ship can neuer doe good vnto Gods enemies, as may appeare by the condition of Doeg, and of the noble man, vpon whom the King of Jsrael leaned; and of the Priests of Baal, whom * 1.50 Jezabel maintained; and of the false Prophets, whom Ahab respected.

[Doct.] Great account is to be made of the fauour and good coun∣tenance of Princes, and such as haue authoritie ouer vs.

The cheerefull lookes of a good ruler vpon a worthy per∣son is as a bright morning after a darke night, and as dew vp∣on * 1.51 the grasse after a great drought, as the holy Ghost maketh resemblance. It was not a small comfort to Mephibosheth to finde so much grace at Dauids hand; nor a little honour to Daniel to be so much esteemed of Darius, and other Kings vnder whom he liued. And the like may be said of Joseph and Hester, of Mordecai and Nehemiah, whom the Scripture men∣tioneth to haue beene in great credit with those Monarchs whom they serued, and were in subiection vnto.

[Reason 1] First, a good man may discerne the fauour of the Lord in the face of his gouernour, who, as S. Paul witnesseth, is the Minister of God for the wealth of them that doe well. * 1.52

[ 2] Those whom mighty men doe set by, the most of inferior places will be ready to make much of, so that one great friend will occasion many others to be very friendly, though not al∣waies with sound affection, yet often times with good profit and comfort.

[ 3] Thirdly, they which enioy the loue and good liking of Princes and principall Commanders, haue opportunitie put into their hands, whereby they may succour the distressed, and pleasure their brethren, and promote righteous causes,

as may bee exemplified in those faithfull fauorites formerlie specified.

[Vse 1] Instruction to them whom the Lord hath aduanced to thrones and dignities, or to any degree of authoritie, though not the highest, that they shew most courtesie to them that be most honest, and giue best countenance to them that be of best behauiour. Sithence God hath deputed them to keepe his roome, it doth well become them to follow his example, whose gracious fauours neuer faile the righteous, nor the light of his countenance at any time shineth on the wicked.

That was one of the principal clauses of Dauids Vow which he made to God before hee entred into the possession of his Kingdome, that he would know (or rather acknowledge by any kinde and familiar vsage) no euill man. Mine eies (saith hee) * 1.53 shall be vnto the faithfull of the Land, that they may dwell with me. He that walketh in a perfect way, hee shall serue me. Great mens kindnesses haue as much operation in the people, as seasona∣ble showres in the hearbes and plants. And is it not then to be wished that they were restrained from sinfull weedes and nettles, lest they grow ranker, and smell the worse; and reser∣ued for vertuous hearbs and flowers, which may be the more odoriferous, and flourish the better? Certaine it is, that the hands of vngracious wretches are greatly strengthened, and made able to doe much mischiefe, by being fauoured of men in eminent places, which may easily be preuented, or staied, by frownes, or checks, or disgracings from them.

And this serueth also for a motiue to inferiours, to incite them to seeke by due desert in good seruices, to be well estee∣med of, and in credit with those that beare rule ouer them. Who knoweth whether the Lord may not direct their eies to take notice of them, and incline their hearts to bee affected towards them? But because it is scarse possible for a Prince to grace all, or to know euery one of his dutifull subiects, there∣fore they which (according to S. Peters precept) doe religi∣ously feare God, and loyally honour the King, haue cause to comfort themselues in the fauour of the most mighty Mo∣narke of heauen and earth, which doth infinitely more ex∣ceed

the greatest kindnesse that all the greatest states in the world can shew to their dearest friends, than the Sunne-beames at noone, in the clearest Summer daies, doe excell the smallest sparke of fire in the earth in brightnesse. It is e∣uerlasting, as he is eternall: It is vnchangeable, as hee is im∣mutable: It is effectuall, as he is almightie: It is most glori∣ous and comfortable, as he is the God of glorie and conso∣lation.

Verse 16. How much better is it to get wisdome than gold? And to get vnderstanding is more to be desired than siluer.

HOw much better] It is so farre better to seeke and finde heauenly wisdome, and the knowledge of God rather than gold, yea euen that which is fine and pretious, (as the word importeth) and siluer, as that the ods and difference is inexplicable; the greatnesse of it cannot be vttered.

[Doct.] They are of all others most thriftie, which preferre hea∣uenly graces before earthly riches.

Which point is more amplie prosecuted by the holy ghost himselfe, Chap. 3. 14. &c. and 8. 10. 11.

Verse 17. The path of the righteous is to decline from euill: and he keepeth his soule that keepeth his way.

THE path of the righteous] The wonted and most constant conuersation of all good men, that which they most de∣sire and endeuour, [is to decline from euill] to abstaine from sinne and iniquitie, and all that may allure thereunto: and contrariwise to performe, as farre as in them lieth, euery Chri∣stian dutie that is required at their hands: [and he keepeth his soule] he preserueth himselfe, both soule and body, from de∣struction, and all kinde of plagues, [that keepeth his way] which ordereth his life aright, and walketh vprightly in obedience to Gods holy Commandements.

[Doct.] Though godly men doe sometimes slip into sinnes, yet they haunt them not, nor walke in them.

S. Paul confesseth, that diuers things he did amisse, but * 1.54 with no allowance, for hee hated them: and sundry good workes he failed to doe, but not to desire, for his will was to haue performed them. And God giueth a testimonie of inte∣gritie, and a promise of happinesse to his faithfull seruants, in that diuine and holy Psalme. Blessed (saith he) are those that * 1.55 are vpright in their way. Surely they worke none iniquitie, but walke in his waies.

[Reason 1] First, the Lord doth minister assistance to them, his word to be a light, and his spirit to be a guide in their waies; and both of them to discouer the deceitfulnesse and danger of euill, to the end that they may with the more wisdome and warinesse auoid it.

[ 2] Secondly, they haue the loue of God in their hearts, and that doth cause them to abhorre iniquitie for the Lords sake: and so they haue also his feare, and that doth driue them from sinne for their owne sake, to escape punishment: for they know that whosoeuer will propose heauen and saluation for the end of his iourney, must walke in holinesse and san∣ctification, as the way vnto it: and that he which would not feele Gods curses, and beare the weight of his displeasure, must feare Gods threatnings, and shunne the cause of his anger.

[Vse 1] Confutation of their presumptuous selfe-liking, which walke in wicked and damnable waies, and yet arrogate to themselues the titles of iust and godly men. What prophane Atheist, what superstitious Papist, what blasphemous swea∣rer, what impious Sabaoth-breaker, will indure to be charged with vngodlinesse? And who is he, among the worst of all, that will acknowledge himselfe, or beare it wel at other mens hands, to be tearmed or deemed vnrighteous? Proud per∣sons will not: contemptuous persons will not: contentious persons will not: nor violent oppressors, nor filthie whore∣mongers, nor luxurious Epicures, nor the couetous, nor Vsurers, nor gamesters, nor liers, nor railers, nor any other malefactors. Euery man (say they) committeth euill, and the best haue their faults: but no vpright man (saith the Scri∣pture)

walketh in euill, nor alloweth himselfe to continue faultie. Shall a rebellious traitor, that conspireth against his Prince, or taketh vp armes against him, be therefore iustified for a good subiect, because the most faithfull subiects may be conuinced of the breach of some penall lawes?

[ 2] Consolation to Gods people against the frailties wherewith they are many times ouertaken. The Lord obserueth and ap∣prooueth of the way that they vsually and conscionably tra∣uell in, though now and then they swarue from it: He mar∣keth that their minde is most bent to the right path, though their feet be sometimes in the wrong.

[Doct.] And he keepeth his soule] So much assurance hath euery man of his saluation and safety, as hee is carefull to keepe himselfe innocent and righteous.

To this end tendeth that saying of Moses after hee had deliuered and declared the Law of God to the Israelites: Be∣hold, I haue set before thee this day life and good, death and e∣uill, * 1.56 in that I command thee this day to loue the Lord thy God, to walke in his waies, and to keepe his Commandements, &c.

[Reasons. 1] First, no man can order his behauiour aright, but he that is lead by the spirit of God: and he that is lead by the spirit of God, is a member of Christ: and a member of Christ can no more possibly be destroied, than Christ himselfe can perish.

[ 2] Secondly, the promise of al Gods mercies is made to them that liue a godly life; and the Scripture pronounceth them blessed that are vpright in their way, and walke in the Com∣mandements of the Lord, and therefore they are farre from danger of damnation.

[ 3] Thirdly, they that looke well to their waies, haue God and his Angels to looke well to their soules and bodies: and who shall be able to resist such puissant Keepers? And who can do hurt to them that are so powerfullie kept?

[Vse.] Incouragement against all those scoffes and calumniations which this godlesse age doth cast vpon them that take heed to their steps, and will not run with the wicked in the race of Atheisme and iniquitie. For that is now verified in our time which the Prophet bewailed in his, that he that refraineth from * 1.57

euill, maketh himselfe to be thought a mad man. As who seeth it not, that they are little better accounted of, which flie from those sinfull delights which others follow? That dare not ioine with swearers, Sabbath-breakers, and men of other leaud conditions, in fashions or fellowship? That dare not lift vp themselues in pompe and pride, and will not reuenge the wrongs that are offered vnto them? That chuse rather to liue poore and godly, than wealthy and worldly, and to get goods by guile and falshood? What are you the better (say the sonnes of Belial) for your precise course of life, and strict restraint of your selues from that libertie which other men take? Heere is an answer to them, and a comfort to vs: This text telleth wherein we are the better, and what gaine wee doe get by the exercise of godlinesse, shunning of licenciousnesse, than which nothing is more contrarie to libertie. Wee keepe ourselues in keeping our way: We escape much mischiefe in shunning of sinne: We are deliuered from destruction by or∣dering well our conuersation. Who now doth call into que∣stion the wisdome and prouidence of Noah in declining the vniuersall corruptions of his daies, though then all generally derided him? Was not he protected when others were puni∣shed? Was not hee preserued when all the world perished? Right wise then, and happy is that man which proceedeth in the good way, though it bee neuer so rough, that is safe, and leadeth to saluation; as hee is most sottish and miserable that turneth to the pathes of sinne, how smooth soeuer they seeme to be, which are full of perils, and will bring him to perdition.

Verse 18. Pride goeth before destruction, and an high minde be∣fore the fall.

PRide goeth before destruction, &c.] That commonly com∣meth to passe, that before any great plague befall the wic∣ked, they grow insolent and presumptuous, setting foorth themselues ambitiously, and seeking vaine glorie, in words and deeds, in gestures or countenance: or at least their hearts

are lifted vp, as it is testified in the latter clause. And where ei∣ther stately or stubborne behauiour, or an hautie minde do goe before, there some notable iudgement of God will cer∣tainly follow after, vnlesse humiliation and repentance come betweene. See Chap. 11. verse 2.

Verse 19. Better it is to bee of an humble minde with the affli∣cted, than to diuide the spoiles with the proud.

BEtter it is] It is more comfortable, more honourable, more profitable, more safe and easie [to bee of an humble minde] or as the Hebrew word is, [of an humble spirit] not arti∣ficially in pride or policie to make semblance of humilitie, or only by naturall disposition to be lesse ambitious than many others; but to haue the true habit of humilitie, being beauti∣fied and sanctified with the grace thereof, [with the afflicted] albeit we should be poore, or oppressed, or passe vnder any other crosses, as many, and the most, and welneere all doe, or haue done, that are heartily humbled, [than to diuide the spoiles with the proud] than to preuaile in our attempts, and get victo∣ries for glorie, and riches for state, [with the proud] in that manner, and with that minde, as violent and arrogant op∣pressors vse to doe.

He alludeth to the winning and sacking of Cities, and pre∣ferreth the condition of the people subdued, and spoiled of their substance, if they be lowly, before the state of the warri∣ers conquering, and carrying away the wealth, if they bee puffed vp with pride.

[Doct.] Euery proud man, though neuer so mighty and prospe∣rous, is in worse case than any humble person, although hee be but meane and poore.

The one sort in the booke of Ecclesiastes is no more recko∣ned of than seruants and slaues mounted on horsbacke: and no * 1.58 lesse account is made of the other, than of Princes, and great noble men, walking on foot. And in one place of that booke he commeth as directly in expresse tearmes to the point, as in this our text, saying, The patient in spirit (meaning the hum∣ble, * 1.59

so described by his effects) is better than the proud in spirit.

[Reasons. 1] First, the one is rich and puissant in his soule by the en∣dowments and force of the spirit, possessing greater treasures than all the wealth of the world is worth; and preuaileth a∣gainst strong conceits, and principalities, and powers: and the other hath a beggarly minde, and impotent heart, liuing in seruitude to Satan, to lust, to discontentednesse, to distem∣pered affections, and violent passions.

[ 2] Secondly, the one is acceptable to God, and amiable to godly men; and they that be ciuill, though not religious, doe like of that louely vertue of modestie; whereas the Lord doth abhorre the other, and good men shun his societie, and all that be prudent, detest his insolencie.

[ 3] Thirdly, the one is rising, and growing to a better state, for humilitie will surely bring promotion, either heere in this life, as many finde; or heereafter in the life to come, as none shall misse. And the other is comming downe, and falling in∣to miserie; for pride will certainly bring ruine, as the former verse witnessed, either before death, as is very often to bee seene; or after that men are dead, as euery one that is in the power of it shall feele.

[Vse 1] Instruction. Sithence the Lord extolleth the humble aboue the mighty, and depresseth the proud beneath the poore, that wee therefore make a wise choice for our selues, to em∣brace that which he commendeth, and labour for that preti∣ous grace of lowlinesse, and to purge our selues, as much as we may, of that which he condemneth, and striue against that loathsome sinne of loftinesse.

It is not vnlawfull for a man of great state, if God aduance him, to be ranked with men of great degree; but then hee must take the more paines to keepe downe his heart, that it may not be lifted vp aboue his brethren of lower place: for he that admireth himselfe in the opinion of his owne excel∣lencie, maketh himselfe base in the sight of God, and con∣temptible in the iudgement of wise men.

[ 2] Consolation to them that are wronged and reproched with

all indignities by proud persecutors and contemptuous scor∣ners: The despight that is offered vnto them doth not cause the Lord to despise them, but to make them contemptible that are despisers of them. No disgrace can take away any part of their honour, if they be faithfull; and no high lookes shall preuent the low fall of their enemies, if they bee cruell. The abiects of the world (as they were accounted of and vsed) the poore distressed Israelites, were Gods sonnes and deare∣lings, when the burden was vpon their backs, and the strokes on their bodies; and the mightiest Potentate then of the world, as is probable, euen great Pharaoh, that plaied the ty∣rant with them, was but a great beast, a Serpent, or Dragon, when he most flourished, and sate vpon his throne. They were appointed to an honourable deliuerance, and he was or∣dained to a memorable destruction.

Verse 20. He that harkeneth to the word, shall finde good: and blessed is he that trusteth in the Lord.

HE that hearkeneth to the word] which applieth his eare, and minde, and heart to the sacred word and doctrine of God, both written and preached, [shall finde good] shall obtaine all such graces for his soule, and blessings for his body, as may testifie Gods fauour towards him. [And blessed is hee that trusteth in the Lord] This latter clause is an explication of the former, shewing the good that is promised, to be blessednesse it selfe; a sufficiencie of comfort and prosperitie in this life, and a full perfection of glorie and felicitie in the life to come: and the attention required to be such as is accompanied with faith, that the word be not onely marked, but also beleeued; and God when he speaketh, haue not only heed giuen to him, but confidence likewise reposed in him.

[Doct. 1] They neuer lose their labour, that conscionably and care∣fully seeke God in his word. See Chap. 13. verse 13. in the second Doctrine.

[Doct. 2] A beleeuing heart maketh an happie man.

Nothing is more frequent and common in the Scriptures

than promises to the faithfull: It is the current of them all, and that which they principally driue at, to assure them that relie vpon God, that their state is most comfortable. How of∣ten are the acclamations added to the end of sentences in the Psalmes: Blessed are all that trust in him. O Lord God of hosts, * 1.60 blessed is the man that trusteth in thee, &c. And how euidently and elegantly doth Ieremie, among the rest of the Prophets, declare the same, saying, Blessed is the man that trusteth in the * 1.61 Lord, and whose hope the Lord is; for he shall be as a tree that is planted by the water, which spreadeth out her roots by the riuer, and shall not feele when the heat commeth: but her leafe shall be greene, and shall not care for the yeere of drought, neither shall cease from yeelding fruit.

[Reason 1] First, the Lord doth take it for an high honour to be trust∣ed in, and depended vpon, not allowing any creature to bee ioined with him therein. Loue is so due to him, as his children are also to be loued for his sake, and our neighbours by his appointment. And feare is so required by him, as that Prin∣ces, and parents, and other gouernours, must according to his commandement be feared. But confidence is a worship properly reserued to himselfe, and may not bee communica∣ted to any other, without disloialtie to him. It were sacrilege for superiours to challenge it, and Idolatrie for inferiours to yeeld it.

And as faith and affiance in God are themselues very ac∣ceptable to him, so doe they make, through Christ, all our o∣ther seruices accepted of him.

[ 2] Secondly, he that is so well pleased with the faith of his ser∣uants, is no lesse ready to recompence their faithfull seruice, and that in such bountifull manner, as that they can wish for no more, nor could possibly haue hoped for so much: for his gifts are agreeable to his owne infinite munificence, and not according to mans narrow comprehension. All noisome things shall vndoubtedly be remooued from them, and they deliuered from the danger thereof. Gods wrath is mitigated, his iudgements restrained, his curses abolished, and the na∣ture of his threatnings altogether altered. And what then car

sinne doe? And what can death doe? or the diuell? or the power of hell? Much lesse shall malicious men effect their mischieuous purposes to hurt them: and least of all shall any other creature bee able to worke their woe, when the Lord of all creatures is at peace with them, and their protector: when he is as firme for their defense as the mightiest mountaines, and maketh them stand as fast as the hils, according to that saying of the Prophet; They that trust in the Lord, shall bee as * 1.62 Mount Sion, which cannot be remooued, but remaineth for euer. And for the fruition of good things, let them aske and haue; for he will giue them their hearts desire. And though they aske not, nor desire enough, (as who is that way so prouident for himselfe as his owne state doth require, and Gods goodnesse doth offer opportunitie?) yet he will bestow vpon them all that (in their behalfe) Christ hath bought, and paid for; and that is incomparably more than they can begge, or pray for. It is said for their prouision, that nothing shall be wanting vnto them. It is said for the saluation of their soules, that hee that heareth the word of Christ, and beleeueth in him that sent him, hath * 1.63 euerlasting life, and shall not come into condemnation. And it is said for the resurrection of their bodies, that euerie one that be∣leeueth in the sonne of God, shall haue euerlasting life, and hee will * 1.64 raise him vp at the last day. And it is said for the fulnesse of their comfort, felicitie, and euerlasting blisse, that the Lord God is a Sunne and shield [vnto them.] The Lord will giue grace * 1.65 and glory, and no good thing will he withhold from them that walke vprightly.

[Vse 1] Instruction, to labour for faith, and trust in God, as much as we wish to be happy and blessed. Euery man naturally de∣sireth prosperitie, and no man is willing to beare the burden of miserie and torment. Then let euery man abandon infide∣litie, and let no man be negligent to get a state in Gods pro∣mises. Embrace his couenants, and lay fast hold on them: Applie thy selfe to them, and them to thy selfe, and bee assu∣red that euery Article of the same shall bee performed vnto thee. His strength shall be for thy safety: his riches for thy maintenance: his fauour for thy comfort: his glorious hea∣uenly

greatnesse, for thy great heauenly glorie: his absolute all-sufficiencie, for thy complete and intire welfare.

[ 2] Reproofe of their follie, which dote so much vpon sense, and carnall reason, that whatsoeuer they apprehend not by sight, they little account of, how faithfully soeuer God him∣selfe doth promise it by word, confirmed with his oath, and seale annexed to his writing. Who almost doth relie vpon his might and power, and wholly rest vpon his truth and fide∣litie? Are not most men of Achas his minde, and shew it in deed, though they say not in word, that they will not tempt the * 1.66 Lord, that is, put themselues vpon him for protection against perils, and prouision against pouertie, without shifting for themselues, through feare lest hee should disappoint them?

There be many that giue him as much credit as they would yeeld to any bankerupt, being willing to trafficke with him in his seruices, and trust to his promises, so long as they see ready pay, and may attaine to present preferment, or profit; but further they dare not take his word. Foolish people, that forsake their owne mercies, and trust to lying vanities: that make gold their hope, and men their arme: that deifie base creatures, by putting confidence in them, and vilifie the glo∣rious God by with-drawing their hearts from him: which obstinately refuse a blessed estate, by forsaking the fountaine of liuing waters; and wilfully chuse a cursed condition, by digging to themselues broken pits, that can hold no water.

Verse 21. The wise in heart shall bee called prudent: and the sweetnesse of the lips shall increase Doctrine.

THE wise in heart] Hee which is godly wise, and wise to saluation, who hath knowledge and sinceritie mixed to∣gether in his soule, [shall be called prudent] shall shew himselfe, be knowen, and iustly commended, to bee a iudicious and discreet person, both in the mouthes of godly men, and in the consciences of wicked men, and by good effects at last in the sight of all men: [and the sweetnesse of the lips shal increase knowledge] The former part of the sentence declareth what

good the wise doe get by wisdome; that they attaine to the vertue and praise of prudence: and in this latter, what good they doe by the same to others, which is specified onely in their words, in their wel-seasoned and comfortable speeches, called the sweetnesse of the lips, that therby groweth [increase of doctrine] to euery attentiue and diligent hearer, both for admonition, instruction, consolation, and euery other vse, as opportunitie serueth.

[Doct.] Sound Religion, and pietie in the soule, will make men circumspect, and prosperous in their waies.

Their wise behauiour will so well become them, and their good successe in the end will so much aduantage them, that the eies of many will obserue their comely conuersation, and their tongues commend their happy condition.

The Lawes (saith Moses) which I haue taught you, keepe and * 1.67 doe them; for that is your wisdome and your vnderstanding in the sight of the people which shall heare all these ordinances, and shall say, Only this people is wise, and of vnderstanding, and a great Na∣tion. And it may be noted thorowout all the Scriptures, that none haue with so great dexteritie and happy effect dischar∣ged the duties of their callings, in what place soeuer, as they which are most praised for their godlinesse, as Ioseph, and Mo∣ses, and Dauid, and Daniel, and many other Worthies.

[Reason 1] First, they haue Christ inhabiting in them, who sanctifieth their hearts with grace, and directeth their waies with iudge∣ment: and so much he testifieth of himselfe, saying, I Wis∣dome * 1.68 dwell with prudence, and I finde foorth wisdome, and counsels. I haue counsell, and wisdome: I am vnderstanding, and I haue strength.

[ 2] Secondly, the same holy writings which minister wisdome to their hearts, do also plentifully yeeld precepts of prudence for their behauiour. And that, among all the rest, this one Booke of Prouerbs doth witnesse, abounding euery where with rules and instructions to that purpose: As with admoni∣tions against idlenesse, and rash suretiship: perswasions to thrift, and good husbandrie: directions for seasonable si∣lence, and speaking: lessons how to deale with superiours:

aduertisements how to gouerne inferiours: counsels how to match in marriage, and well to vse and liue with a good yoke∣fellow, &c.

[ 3] Thirdly, the Lord doth blesse their waies, and make them fortunate in their workes, as he promiseth Ioshua, if he would religiously seeke to know his will, and faithfully obey his word: Then (saith hee) shalt thou make thy way prosperous, and * 1.69 then shalt thou haue good successe. And that which is said to him, is spoken of euery wise hearted man, in the Psalme: Whatsoe∣uer * 1.70 be shall doe, shall prosper.

[Vse 1] Instruction. 1. To lay the foundation of our waies, of our state, and of our credit, in our hearts: It is wisdome in the brest, and grace in the soule, that must guide our affaires, and worke our welfare, and winne vs good estimation; if we would not deale absurdly, and speed vnhappily, and iustly bee cen∣sured for foolish persons. [ 2] 2. To imploy them most in all our affaires, that are most religious and godly wise. They will be prudent and faithfull in the managing of those mat∣ters which they take in hand, and God will bee mercifull and gracious in prospering of them.

Abraham found this true by good experience, in sending of that deuout and trustie seruant to fetch a wife for Isaac: and so did Laban, in vising Iacob about his flocks: and so did Po∣tiphar, in committing such trust to Ioseph in his familie.

Reproofe of their follie, that thinke it impossible for those that are truly religious, either to shew themselues prudent, or that others should commend them for discretion: and there∣fore they reiect the wisdome of the word, because they feare it will make them to be derided; and wholly embrace the po∣licie of the world, because they hope it will make them to be admired. Or if at any time profession of pietie and Religion may be for their aduantage, as often it is, they will only make a shew thereof with their tongues, but neuer giue entertaine∣ment thereto in their soules. Sorrow and shame will teach them in time to know, that neither they which contemptu∣ously despise the wisdome of the spirit, nor they which dis∣semblingly pretend a loue of it, had euer any good forecast

for themselues, but only they that are wise in heart shall be cal∣led prudent. Wee are taught by Iobs faithfull testimonie, that they which say vnto God, Depart from vs, wee desire not the know∣ledge * 1.71 of thy waies, shall haue their candle put out, and destruction come vpon them. And we learne by Achitophels wofull exam∣ple, that no wit nor subtiltie can preserue an hypocrite from working his owne miserie.

The doctrine that ariseth out of the other part of the sen∣tence, concerning the fruit that commeth by wise, wholsome, and comfortable speeches, hath beene obserued and handled Chap. 10. verse 11. where the mouth of the righteous is called a wel-spring of life: and Chap. 11. verse 13. where the fruit of the righteous is said to be as a tree of life.

Verse 22. Vnderstanding is a well-spring of life to them that haue it: but the instruction of fooles is follie.

VNderstanding] The true knowledge of Gods holy will [is a well-spring of life] a precious possession, as fountaines were in those Countries; and a comfortable, constant, ne∣cessarie, and effectuall meanes of saluation, [to them that haue it] whose mindes are soundly illuminated, and their hearts graciously seasoned therewith: [but the instruction of fooles] those perswasions which sinfull men vse, and that aduice which they giue in stead of instructions, [is follie] corrupt and wicked for matter, and pernicious and hurtfull for effect.

Thus standeth the opposition: Vnderstanding is a Well∣spring of life to those that possesse it, and therefore the coun∣sell of wise men is wisdome: and ignorance is the fountaine of death to them that are possessed of it, and therefore the in∣struction of fooles is follie.

[Doct.] Nothing is more needfull and profitable for the body, than grace is for the soule.

He taketh his comparison from that which euery man, be∣sides many other creatures, hath necessarie vse of for preser∣uation of life; and whereof the plants of the earth stand in need for growth and fruitfulnesse, and the ground it selfe for

moisture and fertilitie. By the same similitude the Lord Iesus doth commend and set foorth the excellencie of his grace and Gospell to the woman of Samaria, when he told her, that whosoeuer should drinke of the water that hee shall giue him, shall neuer be more athirst: but the water that he shall giue him, shall be in him a Well of water springing vp into euerlasting life. And not much vnlike to this is that which he so solemnly proclaimed in a solemne assemblie, and that in the last and great day of a solemne feast, saying, Hee that beleeueth in mee, as saith the * 1.72 Scripture, out of his bellie shall flow riuers of water of life.

[Reasons. 1] First, the same God which hath appointed food and water to nourish the bodie, and by the vertue thereof to sustaine the naturall life, hath also ordained grace and vnderstanding to refresh the soule, and by the efficacie of that to maintaine the spirituall life, so that the latter is no lesse expedient and bene∣ficiall than the former.

[ 2] Secondly, this water of life that is in the soule, doth by many degrees surmount the materiall water that is to bee found in the fountaines. That issueth out of the ground, and commeth from the bowels of the earth: and this descendeth from heauen, and is deriued from the sonne of God. That is communicated to all sorts of creatures; the worst partake of it as well as the best, and the beasts as much as any men: but this is peculiar to Gods owne people, and no man can haue any portion of it beside the elect. That is not euery where to be had, for some places be destitute of it, and some seasons do cause it to faile, as it came to passe in the daies of Ahab: but this accompanieth the owner whithersoeuer hee goeth, and wheresoeuer he is; and no drought can possibly drie it vp. That hath no force to preserue life against violence, or mor∣tall diseases, or fulnesse of old age: but this hath power to protect the soule against all assaults, and suffereth not any maladie to kill it, and maketh it the more fresh and liuely, by the greater multitude of yeeres that it liueth.

[Vse 1] Instruction, to seeke for this heauenly vnderstanding, si∣thence it is for so good vse, as we labour for the best earthly commodities, which cannot serue for better vse: and by how

much it doth euery way exceed all worldly possessions, by so much to be the more industrious and diligent to possesse it. It is a well-spring of life to the owners of it, and not to the tal∣kers and hearers of it. The enioying of wealth doth make a man rich, and the receiuing of food doth nourish him, and not the bare sight of either of them. One may see meat dres∣sed in other mens kitchins, and plate and iewels in other mens shops, and yet liue in hunger, and die a beggar.

[ 2] Consolation to them whose hearts are taught of God, and whose mindes are enlightned with the spirit of reuelation, whereby they haue attained vnto this heauenly vnderstand∣ing: they bee not without a testimonie of regeneration, nor want assurance of perseueration. Whosoeuer is once a parta∣ker of the water of life, can neuer bee after defeated of euerla∣sting life. No enemie within or without can stop vp this Well, as the Philistims maliciously did fill vp Isaacks Wels: and this Well is neuer empty of water, and this water neuer wanteth an effectuall vertue for conseruation of the soule.

[Doct. 2] But the instruction, &c.] Good counsell is not to bee expe∣cted from sinfull and ignorant mens mouthes: they are full of vanitie and foolishnesse, as sinkes and puddles be of muddy water and filthmesse; and therefore it is not likely that they should send foorth the pure streames of wholesome instructi∣ons. They know no good: they learne no good: they loue no good: and is it possible then for them to giue exhortati∣ons, and precepts of goodnesse? When Rehoboam left the iudgement of the prudent, aged, and leaned on the sentences of the wilde headed yoongsters, the aduice that hee tooke, was sutable to the Counsellers that gaue it; namely, rash and dangerous, exceeding pernicious and hurtfull. We shall see in the 29. verse, that a wicked man deceiueth his neighbour, and leadeth him into the way that is not good. And there we shall haue better occasion to handle this point more at large.

Verse 23. The heart of the wise guideth his mouth aright, and addeth doctrine to his lips.

THE heart of the wise] His knowledge and iudgement, his prudence and discretion, [doth guide his mouth aright] di∣rect

him when to speake, and when to hold his peace, and what to say, and what to conceale. His loue to goodnesse in∣duceth him to declare that which is good; and his hatred of naughtinesse doth cause him to refraine from all words that are naught: [and addeth Doctrine to his lips] ministreth matter of wholesome lessons for them to deliuer. It getteth know∣ledge, and keepeth it, and they being stored therewith, doe vtter the same for the instruction of others. See Chap. 15. verse 28.

Verse 24. Faire words are as an hony combe: sweetnesse to the soule, and health to the bones.

GOdly and comfortable sayings rightly grounded on the holy Scriptures, and fitly applied to the vse of well pre∣pared hearts, whether publikely or priuately, [are as an hony∣combe, sweetnesse to the soule] they bring great ioy and gladnesse to an vpright heart, as hony or other sweet things doe much delight the taste, [and healeth the bones] are meanes of good to the whole body, for conseruation of health, or restitution to it, by the cheerefulnesse of the minde, and the fauour and blessing of God.

[Doct.] Nothing is more pleasant and profitable than gracious speeches to godly persons.

In this place they are compared to honie by Salomon, as be∣ing equall to it in deliciousnesse: but in the Psalmes they are preferred before hony by Dauid, as being euerie way more * 1.73 delightfull than that is.

Neither was hee ignorant of the operation thereof, when he besought the Lord to make him heare ioy and gladnesse, that * 1.74 the bones which he had broken might reioice.

[Reason 1] First, God himselfe doth put vertue into them, and maketh them effectuall for the comfort and helpe of his people, ac∣cording as himselfe testifieth, saying, I create the fruit of the lips to be peace: peace vnto them that are farre off, and to them that are neere, saith the Lord, for I will heale them.

[ 2] Secondly, the matter of these faire words, directed from

God to the soules of his faithfull seruants, is such as farre sur∣passeth all things which are subiect to any of the senses. His owne loue and fauour is thereby declared vnto them: remis∣sion of sinnes is thereby assured vnto them: euerlasting glo∣rie is thereby confirmed vnto them, and the Lord Iesus Christ himselfe, with his holinesse, merits, and graces, is thereby exhibited to them. Euery one of which, as it is incomparably more delectable and sweet than any thing that is sensible and for corporall vse, so it is also infinitely more durable, as being for eternitie, and making him eternally happie that enioi∣eth it.

[Vse. 1] Instruction, to chuse to liue, if wee may, where our soules may taste of, and be often refreshed with these heauenlie and gladsome speeches, though our bodily food bee there more scant and homely, rather than to conuerse in places where we shall be without them, though our fare should bee neuer so plentifull and daintie. And let all them that loue hospita∣litie, learne to prouide, that their friends and guests may not only haue the choice of toothsome dishes, but also the means of wholesome conference; for so a poore man may keepe a liberall table.

[ 2] Reproofe of them that finde hony and sugar in filthie, wanton, or any kinde of sinfull and foule words; but gall and wormewood in godly discourses, and a loathing of all faire and fruitfull speeches. The distasting of well-relished and sa∣uourie meat, doth argue a sicke and foulesome stomacke: and the detestation of godly and seasonable talke doth be∣wray an euill and guiltie conscience.

Verse 25. There is a way that seemeth right to a man: but the issue thereof are the waies of death.

THere is a way] an vngodly, but a common course of life, which all vnregenerate persons doe take, [that seemeth right to a man] wherein he pleaseth himselfe; and being either blindfolded by lust, or misled by carnall reason, custome, or companie, thinketh it not to be very displeasing to God, or

dangerous to himselfe: [but the issue thereof are the waies of death] in the end it will bring them to destruction, toward which they haue beene trauelling all their life time before. See Chap. 12. verse 15. and Chap. 14. verse 12. where the selfe same words haue beene expounded.

Verse 26. The troublesome person bringeth trouble to himselfe, for his mouth doth recoile vpon himselfe.

THE troublesome person] which taketh a delight, and see∣keth occasions to molest others which haue done him no hurt, [bringeth trouble to himselfe] procureth his owne hurt or vexation of minde: [for his mouth recoileth vpon himselfe] his false or malicious speeches, whereby hee diffameth his neighbours, or otherwise seeketh to worke their sorrow, turne to his owne shame and discredit, if not losse, or further punishment.

[Doct.] No turbulent man can keepe himselfe safe from trouble and miserie.

It is a righteous thing with God (saith S. Paul to the Thessaloni∣ans) * 1.75 to recompence tribulation to them that trouble you.

Pharaoh with the cruell Egyptians felt this true, and Saul with his malicious Courtiers, and Haman with those violent men that attempted the ruine of the Church in Hesters time. Though Achan minded not to molest Israel, nor had a pur∣pose to doe them harme, yet because hee did it in deed, and drew downe a plague and iudgement vpon them, therefore said Ioshua to him, In as much as thou hast troubled vs, the Lord * 1.76 shall trouble thee this day.

[Reason 1] First, God taketh the matter in hand for the wronged, and repaieth the wrong-doers according to their owne measure wherewith they mete to others, as appeareth by the former testimonies and examples.

[ 2] Secondly, an vnquiet and contentious person doth com∣monly make himselfe hatefull and odious to the people, and so that befalleth him which was spoken concerning Ismael, His hand shalbe against euery man, & euery mans hand against him. * 1.77

[ 3] Thirdly, their bodies vsually are put to trauell, by going or riding: their purses to charges, for fees or other expences: their hearts to torment, with disappointments and repulses: for their successe will not be answerable to their expectation and desire, as Haman found, to his discontentment, euen whiles Mordecai was vnder him; but felt to his anguish and destruction when Mordecai was ouer him.

[Vse.] Instruction, to preserue our owne peace by liuing peacea∣bly with our brethren; and rather to suffer iniuries with quiet∣nesse, than to reuenge them vncharitably with strife and con∣tention: and especially, than to offer them with molestation and disturbance of any man. Or if we haue faulted too farre already that way, before wee heard, or well harkened to this counsell, that shall be our wisdome, prouidently to preuent the hurts that may ensue, by a timely remedie thereof: and that is, as wee haue vniustly brought griefe to other mens hearts, and hindrance to their states, so we afflict our owne hearts with griefe for the same; and as much as in vs is, pro∣cure them rest, and make them recompence.

Verse 27. A wicked person diggeth vp euill, and in his lips is as it were burning fire.

A Wicked person] A naughty, leaud, and wicked man, [diggeth vp euill] secretly vnder hand laieth plots for the subuersion of his neighbours state, whom hee maligneth, as pioners vndermine the foundations of Cities or houses: [and in his lips is as it were burning fire] he breatheth out pernicious and euill words, tending as much to the ruine and destructi∣on of the parties against whom they are spoken, as fire kin∣dling vpon an house doth to the consumption both of the building, and stuffe that is in it.

[Doct. 1] A malicious man is alwaies practising of mischiefe, whe∣ther he pretend friendship, or professe enmitie.

At one time Dauid must be Sauls sonne in law, he is so farre * 1.78 in his fauour, and no dowrie required at his hands, but an hundred foreskins of the Philistims: but Sauls purpose was to

make Dauid fall into the hands of the Philistims. Another time Dauid is reputed a Traitor that hath conspired against Saul, a rebell that seeketh to kill the King: and why is this charged vpon him? Not because Dauid was guiltie thereof, but that Saul might haue some colour of reason to kill Dauid.

Micah complained, that euery man hunted his brother with a * 1.79 net. And Dauid saith, that his aduersaries were fierce Lions, that they were set on fire, that their teeth were speares and arrowes, * 1.80 and their tongue a sharpe sword. So craft and crueltie are euer at the hand of malice, ready to serue her turne, and each of them to be imploied for great aduantage. See Chapter 12. verse 6.

[Doct. 2] And his lips, &c.] Many and great euils are wrought by the poison of a mischieuous mouth.

A few euill words, quickly spoken, may minister a multi∣tude of troubles and stirres for a long time, as the hot breath of Rehoboam and his Counsellers did against himselfe and the whole nation for many ages. What a flame was kindled by the mouth of Sheba the sonne of Bichri, who by one muti∣nous saying caused all Israel to goe from Dauid, and follow him, so base a companion? And how many millions, by the like meanes, haue beene drawen from the Lord himselfe, to fall to Poperie and treasons, and to follow sinne and Satan?

[Reasons. 1] First, all the corruption that is in mans nature, and the sin∣fulnes that is in his heart, doe gather vnto it, and there breake out, whereby it becommeth so fierce and violent.

[ 2] Secondly, the Diuell himselfe hath the rule and managing of it, and hee putteth force into it, beside the venome that it hath in it selfe. Hee fireth that matter that hee findeth there, and addeth to the same fuell of his owne, to feed the flame thereof. Behold (saith S. Iames) how great a thing a little fire * 1.81 kindleth. And the tongue is fire euen a world of wickednesse: so is the tongue set among our members, that it defileth the whole bodie, and setteth on fire the course of nature, and it is set on fire of Hell, that is to say, by Satan that hellish spirit.

[Vse 1] Instruction, to refraine as much as we may from the socie∣tie of those firie fellowes, as we would preserue our selues, our

houses, and goods from the flame of burning fire, lest other∣wise their friendship doe scorch our soules, or else falling out deuoure our states.

And it is needfull also for godly men alwaies to haue inno∣cencie, wisdome, and patience in a readinesse to preuent the hurt that may grow from these Iuniper coles, and firebrands: for though they will take occasion, by maligning these gra∣ces, to blaze the more, yet they shall bee restrained by the same from burning so much, or annoying them whom they maligne. And withall it shall be very expedient to haue often recourse to God for remedie against them, without whose helpe there is no hope of safety: the whole Church, and eue∣rie part of it would be burnt to the ground (there are so many euery where that spit fire against the faithfull) were it not that the Lord sendeth water from heauen to extinguish the force of their maledictions. Dauid knew that Achitophel had a virulent tongue, and such an one as was like to doe much mischiefe, if it were permitted to take place, and therefore he sought succour at Gods hand against it, for he praied that his crafty counsell might bee turned into foolishnesse, as it fell out, to * 1.82 the destruction of the giuer and receiuer of it, and the preser∣uation of him against whom it was deuised.

See the violence of an euill tongue more largely described Chap. 12. verse 18.

Verse 28. A froward person soweth strife, and a tale-teller se∣parateth chiefe friends.

A Froward person] A man of frowardnesse (saith the originall text) he that is giuen to vnquietnesse, and to bee a busie body, peruerting other mens words and waies, and nourish∣ing peeuishnesse and sinfulnesse in himselfe, [soweth strife] rai∣seth contentions, and causeth debate betweene man and man which agreed well together before: [and a tale-bearer] a pick∣thanke, which vnder colour and pretence of loue doth secret∣lie whisper in mens eares, and maliciously informe them a∣gainst their innocent and faithfull well-willers, [separateth

chiefe friends] the word that often signifieth a Prince, a Guide, or Captaine, is sometimes taken also for a principall friend, or, as we say, a Prince of friends, as heere and in the next Chapter following, verse 9. and Psalme 55. verse 13. It was thou, O man, euen my companion, my especiall friend, and my fami∣liar. And Micah 7. verse 5. Trust yee not a friend, &c. The meaning then is, that he setteth variance betweene those that were inward together, and singularlie affected one towards another.

[Doct.] No bonds of friendship and kindnesse will hold, where make-bates may haue hearing.

One false-hearted lying sycophant will cause many trustie friends to seeme vnfaithfull and treacherous, as Doeg did A∣himelech, and the other Priests to Saul. It is easie for a make∣bate to incense a master against his best seruants, as Potiphars wife did her husband against Ioseph: or a Prince against his loyallest subiects, as Haman did Ahashuerosh against the Iewes: or the father against his dearest sonne, as some of Sauls Cour∣tiers did Saul against Ionathan: or the husband against his most kinde and louing wife, as daily experience declareth.

A make-bate will prouoke any degree of superiours to re∣iect and cast off their inferiours that depend vpon them: A make-bate will stirre vp euerie kinde of inferiours to grudge and murmur at their superiours that are carefull for them: A make-bate will set all sorts of equals at variance, that earst were vnited together with loue and hearty affection.

[Reason 1] First, there is guiltinesse in his conscience, which worketh waiwardnesse in him; and so there being no peace betweene God and his owne soule, hee seeketh to interrupt that peace and amitie which is betweene others, like as when the winde disquieteth the Sea, the waues thereof doe tosse the ships.

[ 2] Secondly, there is pride and enuie in his heart, which ma∣keth him to repine at the loue and beneficence which is shew∣ed among friends, for that he would alone be well esteemed, and much made of, as the false Apostles for that cause labou∣red to alienate the hearts of the Galathians and others from the Apostle S. Paul.

[ 3] Thirdly, there is venome in his mouth, and a pestilent breath proceeding from him, by meanes whereof, they that hearken to him are soone perswaded by him, that there is falshood in fellowship, and most fraud where in truth is grea∣test vprightnesse. If Dauid will entertaine the report of Ziba, hee will make him beleeue that faithfull Mephibosheth is tur∣ned to be a perfidious Traitor. Such a poison there is in a slanderous tongue, to send out infection; and such an aptnes in a credulous eare to receiue it. As the coale maketh bur∣ning coales, and wood a fire, so the contentious man is apt to kindle * 1.83 strife.

[Vse 1] Admonition, to beware of frowardnesse, lest we grow to be backe-biters; and of backe-biting, lest we shew ourselues fro∣ward; and of both, lest either of them draw downe Gods iudgements vpon vs.

Hee that raiseth vp contentions among brethren, maketh warre betweene the Lord and himselfe; for the doing of that is one of the greatest of those abominations which the soule of the Lord is said to abhorre; and whomsoeuer the Scripture chargeth to haue beene offendors in this, are noted either to haue carried miserie with them when they died, as Doeg, and Daniels aduersaries, and Haman; or to leaue infamie behinde them after their death, as Iosephs mistrisse, Rehum, Shimsai, Tabnai, the accusers of Christ before Pilate, and they that complained on Paul to Felix and Festus. The naming of them prouoketh a loathing of them, and the reading of their mali∣cious practises reuiueth the memoriall of their mischieuous behauiour.

2 To esteeme of a bate-maker, and so to deale with him, [ 2] as the Holy Ghost testifieth of him, and giueth direction: Cast out the scorner, and strife shall goe out; so contention and re∣proch * 1.84 shall cease. Hee that will whisper an vncharitable tale a∣gainst his brother in secret, is well rewarded if hee be sharplie rebuked in publike. Nay Dauid, after a sort, vowed to doe more than that, which hee might very well haue performed vpon Ziba. Him that priuilie slandereth his neighbour (saith * 1.85 he) will I destroy. It is a great wrong that thou offerest vnto

thy friend, but greater to thy selfe, when thou giuest leaue and incouragement to thy friends enemie to traduce him, and conspirest with him to robbe thy selfe of an vnfained well-willer.

Verse 29. A wicked man deceiueth his neighbour, and leadeth him into a way that is not good.

A Wicked man] He that is head-strong, and wilfully giuen to transgresse the lawes of God, in regard whereof the originall text calleth him, a man of violence, [deceiueth his neighbour] infecteth the mindes of those with whom he con∣uerseth, with errors, perswading them of the lawfulnesse of that which is vnlawfull, and of safetie where is perill; and that that is euill which is good and laudable, and sometimes ne∣cessarie, [and leadeth him into a way that is not good] corrupteth his conuersation with vices, and draweth him vnto such cour∣ses as are both sinfull and hurtfull.

[Doct.] It is the propertie of vngodly men to seeke to make others as bad as themselues.

S. Paul knew their disposition, what was to bee looked for from them, and what alwaies will be found in them, saying, That euill men and deceiuers shall grow worse and worse, deceiuing * 1.86 and being deceiued. And our Sauiour Christ noteth it in the Scribes and Phariseis, that they would compasse sea and land to * 1.87 make one of their profession; and when he was made, they would make him twofold more the childe of hell than themselues.

[Reason 1] First, they hate righteousnesse, and loue iniquitie, as Christ and Christians doe loue righteousnesse, and hate iniquitie: and therefore they like not that any man should delight in that which they hate, but wish that euery one would accompa∣nie them in doing that which they loue.

Secondly, they thinke that sinne will lie the lighter vpon their owne consciences, if others can be drawen into guilti∣nesse with them; and that they shall be the lesse blemished by that wherewith their neighbours are so much blotted, though they make their burden heauier, and their faults fouler by se∣ducing their brethren.

[ 3] Thirdly, they are of their father the diuell, and the lusts of their father they must and will doe. He hath beene a deceiuer from the * 1.88 beginning, and sinfull wretches will be factors for him vntill the end: they can no way else so much resemble him, or so well content him.

[Vse.] Instruction, to be so farre from shewing our selues wicked persons in deceiuing of our neighbours, that wee declare our selues righteous in directing of them: so shall we be aduersa∣ries to Satan, and seruants to the Lord: so shall wee exercise mercy, in being helpfull towards the saluation of Gods elect, and not crueltie in being contagious and hurtfull to the soules of any. 2. To get vnderstanding and skill, whereby wee may discouer the practises of deceiuers, and so escape them. We haue seene already, Chap. 9. verse 16. that their call is, Whoso is simple, let him come hither, and he that is destitute of wisdome. And Chap. 11. verse 9. that an hypocrite with his mouth corrupteth his neighbour, but the righteous shall bee deliue∣red by knowledge. In which places see both the point and vses intreated of more at large.

Verse 30. He shutteth his eies to deuise wickednesse: he moueth his lips, and bringeth euill to passe.

HE] The wicked man formerly spoken of, [shutteth his eies to deuise wickednesse] seriously setteth his minde vpon mis∣chiefe, and would not haue his thoughts distracted and drawne away from it, by looking heere and there vpon any obiects; meaning that hee is very intentiue to inuent that which may doe hurt: [he moueth his lips] hee speaketh softlie, and whispereth; he dealeth closely, and would not be know∣en in his practises, lest he should be preuented, [and bringeth euill to passe] by his industrie and secrecie doth many shrewd turnes, and worketh much villanie.

[Doct.] A wicked man is neuer so studious and cunning about any thing, as he is in working mischiefe.

His minde, and his members, and the whole man ioine to∣gether in the seruice of sinne, as Isaiah instanceth in the nig∣gard:

He will speake of niggardnesse, and his heart will worke ini∣quitie, * 1.89 and doe wickedly, and speake falsly against the Lord, to make empty the hungrie soule, and to cause the drinke of the thirstie to faile. And Micah his testimonie tendeth to the same purpose, when he saith, that they imagine and worke wickednesse vpon their * 1.90 beds, and when the morning is light, they practise it.

[Reason 1] First, they delight in nothing so much as that which is worst, and most pernicious: their meat and drinke and rest doe not so much refresh them, as leaud behauiour doth affect them: For they cannot sleepe, except they haue done euill; and their * 1.91 sleepe departeth, except they cause some to fall. For they eat the bread of wickednesse, and drinke the wine of violence.

Secondly, they are wholly bent to their designements, and fully resolued in their purposes, and therefore muse and me∣ditate of all such proiects as bee for their furtherance, and a∣uoid all the lets and impediments that any way may hinder them.

Instruction for all that feare God (for against them com∣monly most hurt is intended) to be as watchfull and wise for their owne preseruation, as the other are painfull and craftie to vndermine them. When the one sort shut their eies, and fall to plotting, it concerneth the other to open their eies, and fall to praier, that God would behold how their enemies winked wiles, and by his good prouidence preuent them. Then let them speake out, and crie aloud to the Lord for di∣rection, helpe, and deliuerance, when such as seeke their ru∣ine begin to fal to muttering, and to conspire together against them in secret. And for further vse of this point, it is not to be passed ouer, that the studiousnesse of these malicious men is imitable, though the matter which they study for bee odi∣ous and damnable. If they cast about how to fulfill their wicked wils, shall not wee meditate how to accomplish our godly desires? If they beat their braines to finde out deuices for the seruice of Satan, the hurt of their neighbours, and their owne perdition, ought not we to bend our thoughts to learne the best meanes for the glory of God, the good of our brethren, and our owne saluation? The Prophet Isaiah con∣demneth

the Churle for deuising wicked counsels to vndoe the * 1.92 poore with lying words. And the same Prophet in the same place commendeth the liberall man for deuising of liberall things: and this man (saith he) will continue his liberalitie.

Verse 31. The gray head is a crowne of glory, when it is found in the way of righteousnesse.

THE gray head] Old age, whereof gray haires and a hoare head is a signe, [is a crowne of glorie] yeeldeth commen∣dation to the aged person, and maketh him reuerent [when it is found in the way of righteousnesse] when the old man doth shew himselfe to be religious and righteous, whether he hath led his life in that manner from his youth, or whether he hath beene conuerted to it now in his latter time.

[Doct.] It is a great honour for a man to bee both ancient and godlie.

When the head is deckt with gray haires, and the heart with heauenly graces, and the life with vertuous behauiour, hee is more gorgeously apparelled than if otherwise he were clad in gold. He weareth a Diademe, which not the art of man, but the finger of God hath fashioned, and set vpon his head.

This was one of the ornaments of those holy Patriarkes, Abraham, Isaac, and Iacob: and for this is that worthie widow Anna commended by S. Luke: and by this doth the Apostle partly challenge to himselfe authoritie among the people of God, as appeareth by his Epistle to Philemon: Though I might * 1.93 be bold to command thee that which is conuenient; yet for loues sake I rather beseech thee, though I be as I am, euen Paul, aged.

[Reason 1] First, old age of it selfe, to them that are godly, is a gift of God, and a blessing of greater value than wealth and dignities: for length of daies is in wisdomes right hand, and in her left hand * 1.94 riches and glory.

[ 2] Secondly, as they which haue long liued righteously are well stored with knowledge and experience in themselues, so doe they, like true, trusty, and tried souldiers, manifest the experience of their faithfulnesse and constancy to all that know them.

[ 3] Thirdly, they which put on the new man in their old age, hauing worne the old man all the time of their youth, doe shew foorth an excellent wisdome in redeeming at last the former part of the time, which they haue misse-spent: and hu∣militie in submitting themselues to learne, when so many of their Iuniors disdaine to bee taught, and the power of Gods holy spirit, which (notwithstanding all the impediments wherewith that age is encumbred) doth rescue them from the hand of Satan, who had held them so long a time in captiuity and bondage.

[ 4] Fourthly, where anciencie and goodnesse doe concurre and meet together, there the image of God doth shine out the more brightly; there is a liuely resemblance of him whom Daniel calleth The ancient of daies. * 1.95

[Vse 1] Instruction for the yoonger sort, as sonnes and daughters, that they yeeld due reuerence to them whom the Lord hath made reuerent, as fathers and mothers. He hath vouchsafed them time to attaine to these yeeres, and titles to be called by these names, and graces to be worthy of that honour: Yea, he requireth that they be respected, and obeisance be done vnto them by those that haue care to regard and obey him: for in this manner his commandement is laid vpon them: Thou * 1.96 shalt rise vp before the hoare head, and honour the person of the old man, and dread thy God. I am the Lord.

What though their beautie be withered away, and their bo∣dies growen crooked? What though their strength be dimi∣nished, and their memories impaired? What though they re∣taine not their former freshnesse of wit, or elegancy of speech? What though their state bee but poore, and their parentage obscure? Yet their honourable place of age, especially being garnished with wisdome, iustice, and pietie, doth counteruaile and farre exceed all the rest of those ornaments.

It serueth also to admonish them that would not bee con∣temned, and haue the world weary of them when they shalbe old, to lay the foundation of a constant and durable estimati∣on whiles they are yoong. If they treasure vp vnderstanding, and good discretion, and other spirituall graces whiles they

haue the benefit of strength, memorie, senses, and capacitie, they shall haue that which will comfort their hearts, informe their mindes, direct their behauiour, and maintaine their credit at those yeeres, wherein others will dote, and deale ab∣surdly, and be full of contempt and tediousnesse.

[ 2] Reproofe of their follie, which haue nothing else to com∣mend them, but this, that the daies of their life haue beene many, and they haue seene many faire yeeres, and all those of their age be gone, and knew the grand-fathers of the most of their neighbours, &c. but what good haue they done, or what goodnesse haue they gotten in all those daies and yeeres which haue passed ouer them? And they which knew men so long time since, is it not a shame for them that they neither know God nor themselues as yet? Haue they beene spared all this time from death, and at last will they be vnprouided for death, that death and destruction together should apprehend them? For a sinner (saith Isaiah) of an hundred yeeres old shall die * 1.97 accursed.

Verse 32. Hee that is slow to wrath, is better than the mightie man; and he that ruleth his owne minde, is better than he that win∣neth a City.

HE that is slow to wrath] which will not be prouoked to an∣ger without due cause, neither hauing due cause to bee angry, will passe the bounds of moderation and measure, [is better than the mighty man] is more to be commended for his strength and fortitude than hee that is boisterous, and strong of bodie: [and he that ruleth his minde] which represseth and keepeth vnder his intemperate passions and violent affecti∣ons of euerie sort, [is better than hee that winneth a Citie] hath greater power, and doth a more worthy exploit, than hee which by force of armes doth ouercome and conquer whole Cities, Castles, and Countries.

[Doct.] It is a point of greater valour to subdue corruptions in ones selfe, than to preuaile against other men.

The Scripture testifieth of the force and might of Esau, that

from the wombe hee was farre more strong and sturdie than Iacob: but it praiseth the patience and mortification of Iacob, that hee was incomparably more meeke and moderate than Esau. And that staiednesse of affection which was seene in poore lame Mephibosheth, who was neither perplexed with perils, nor imbittered with wrongs, hath wonne him more honour than Ioab could get by all his martiall prowesse, or Sampson himselfe by his admirable power.

[Reasons. 1] First, the enemies of the soule, as lusts and inordinate af∣fections, are more powerfull and dangerous than the enemies of the body; and therfore the victorie ouer them is so much the more notable and praise-worthy.

[ 2] Secondly, he that vanquisheth Cities and people, doth pre∣uaile by a bodily power, which will decay together with the bodie, and may at another time be ouer-matched: but hee that mastereth his affections, doth it by a spirituall puissance, which age impaireth not, and that retaineth the victory for euer.

[ 3] Base men may subdue Kingdomes and Nations, and yet themselues remaine the bondmen of sinne, Satan, death, and hell, as Zenacherib, and the stately Kings of Ashur, and Nebu∣chadnezzar, and the mighty Monarkes of Babel: the Medes in like manner with the Persians: the Grecians also and Ro∣manes. But all that rule their owne minde, are truly noble, and euer free, and haue already the liuerie and seisen of an e∣ternall libertie.

[Vse 1] Instruction, more to labour for the command of our selues, than for domination and authoritie ouer our brethren. All men, almost, desire to rule, and in this case euery man may well be a Ruler. God doth offer to the meanest men and wo∣men the iurisdiction of their owne hearts: let him bee soue∣raigne there. And hee would haue them to be his substitutes vnder him: and they that will vndertake that office, and set themselues seuerely to suppresse those disordered passions, lusts, and motions, that keepe euill rule in their soules, shall want no backing, countenance, or preferment from him.

[ 2] Reproofe of those that are ambitious, and would haue all men vnder them abroad, and suffer all vile affections to rule ouer them at home.

They thinke to make themselues very glorious by shewing themselues so wrathfull, fierce, and furious; and hope to bee reputed so much the more excellent, as they can make their poore neighbours to feele their hands to be more heauy and violent: but like foolish creatures, in so doing they make ma∣ny of their vnderlings become their superiors, and debase themselues beneath their meanest inferiors. Their humble, poore, patient, oppressed tenants, seruants, and people, haue gotten a preheminence aboue them by the Lords owne ap∣pointment: hee hath deposed the one side (and will in time make it manifest) for their sinful hearts and cruell behauiour: And he hath exalted the other side (and once will declare it) for the meeknesse of their mindes, and their sober conuer∣sation.

Verse 33. The lot is cast into the lap: but the whole disposition thereof is of the Lord.

THE lot] which was much in vse among the people of God, both for diuision of lands, as Num. 26. 55. and for other causes, as appeareth in many places of the Scriptures, [is cast into the lap] into some secret or close place; and that which was most ordinarie with them, is put for many other, as hats, fists, pots, boxes, or whatsoeuer else: [but the whole disposition thereof] the particular ordering, guiding, and go∣uernment of it, [is of the Lord] by his immediate prouidence, without either chance, art, or labour. And vnder lot hee comprehendeth all other accidents which are thought to bee meerely casuall, and wholly subiect to fortune.

[Doct.] Those things which seeme to be most contingent, are dire∣cted by the prouidence of God.

The lots that Ioshua and Eleazar did cause to be cast for the inheritance of the Tribes of Israel, did so iustly accord with the blessings which Iacob and Moses had before pronounced

concerning diuers of them, that euery man may well perceiue that he which spake by the tongues of the former, did also worke by the hands of the latter. And Samuel engaged the credit both of his truth and ministerie vpon the successe of * 1.98 the lot that was to be cast for the King to bee chosen, that it would vndoubtedly fall vpon Saul, whom, by the appoint∣ment of God, he had anointed. And that in other cases, things casuall in shew are wisely gouerned in deed, the vision which was shewed to Ezekiel doth confirme, who beheld a multitude of the matters of the world in appearance to runne vpon * 1.99 wheeles, and yet in no sort to bee either drawen or driuen by blinde Fortune; for he obserued the strakes of the wheeles to be full of eies round about: whereby the intentiue prouidence of God was signified. Examples for this purpose are plentifull, plaine, and pregnant. Who appointed the Ishmaelitish Mer∣chants * 1.100 at that time to trauell that way which they went, but the Lord, that they might carry downe Ioseph into Egypt? Who appointed Pharaohs daughter at that time to come to wash her selfe in that place, but the Lord, that shee might vn∣dertake the preseruation of Moses? The same appointed King * 1.101 Ahashuerosh not to sleepe for one night, but to call for the Chronicles to be read vnto him, that hee might protect and exalt Mordecai. The same prepared the whale to bee readie * 1.102 where Ionah should be cast into the sea, that he might receiue him, as the text testifieth. And as much might be said of the vineger that they offered vnto Christ at his suffering: and no * 1.103 lesse of the souldiers that diuided his garments, and cast lots for his coat after that he was crucified.

[Reason 1] First, the being, motion, and issue of all things are from him: he disposeth of the words and actions of men, which seeme to be most voluntarie, and in their owne will and pow∣er; and therefore necessarily of the successe of lots, and of all other contingent euents.

[ 2] Secondly, he should want either wisdome, or power, or pro∣uidence, if ought should come to passe without his appoint∣ment: neither could all things turne so much to his glory, if there might be any thing that were not disposed by him.

[Vse. 1] Admonition to bee wary that we peruert not lots to serue our carnall delights, or couetous desires: it is not safe to sport with Gods ordinances, whereof a lot is one: nor to command the Lord to wait vpon vs at our dicing and other plaies, to guide the game: nor to set him aworke about our vnrighte∣ous attempts, for the allotting of our neighbours money or substance to vs: but so to vse it, as wee may comfortablie call vpon his name before, and praise it afterwards. But about this we shall haue iust occasion to deale more largely, Chap. 18. verse 18.

2. To behold the hand of the Lord in all occurrences, that in crosses wee may acknowledge his iustice, and humble our selues before him: in blessings wee may confesse his mercie, and offer praises vnto him: and in euery case to depend vpon him, sithence nothing befalleth any without him.

[ 2] Consolation to the children of God, for their safetie and good estate, because hee that manageth the greatest matters, and he that dealeth in the smallest, doth tenderly loue them, and is alwaies respectiue of them, that nothing shall happen that may be for their hurt. Our Sauiour himselfe applieth this present point for the comfort of his people, saying, Are not two sparrowes sold for a farthing? And one of them shall not fall * 1.104 to the ground without your father. Yea, and all the haires of your head are numbred; feare yee not therefore, yee are of more value than many sparrowes.

Notes

• * 1.1

  Gen. 32.
• * 1.2

  Num. 23.
• * 1.3

  1. Sam. 24. 18.
• * 1.4

  2. Sam. 16. 10.
• * 1.5

  Psal. 37. 5.
• * 1.6

  Prouer. 3. 5. 6.
• * 1.7

  1. Cor. 10. 31.
• * 1.8

  Matth. 8. 29.
• * 1.9

  Psal. 145. 10.
• * 1.10

  Psal 1. 48.
• * 1.11

  Isa. 6. 3.
• * 1.12

  Rom. 11. 36.
• * 1.13

  2. Pet. 2. 9.
• * 1.14

  1. Iohn 2. 2.
• * 1.15

  Isa. 43. 25. 26.
• * 1.16

  Titus 3. 5.
• * 1.17

  Psal. 117. 2.
• * 1.18

  Deut. 29. 20.
• * 1.19

  Rom. 3. 18.
• * 1.20

  Gen. 20. 11.
• * 1.21

  Iob 31. 1.
• * 1.22

  Prouer. 8. 13.
• * 1.23

  Luke 21. 16.
• * 1.24

  Gen. 32. 28.
• * 1.25

  Hester 4. Neh. 1. 11.
• * 1.26

  Psal. 106. 46.
• * 1.27

  Psal. 37. 23.
• * 1.28

  Ier. 10. 23.
• * 1.29

  Exod. 15. 9.
• * 1.30

  2. King. 19.
• * 1.31

  Psal 33. 14.
• * 1.32

  Act. 4. 28.
• * 1.33

  Psal. 33. 10.
• * 1.34

  1. King 3. 9.
• * 1.35

  1 King. 3. 28.
• * 1.36

  2 Chron. •••• 6 7.
• * 1.37

  Deu 25. 15. 16
• * 1.38

  Hos. 4. 7.
• * 1.39

  Ier. 5. 4. 5.
• * 1.40

  Deut. 17. 19.
• * 1.41

  Iosh. 1 8.
• * 1.42

  Ier. 22. 15.
• * 1.43

  1. King. 3. 28.
• * 1.44

  Prouer. 22. 11
• * 1.45

  Prouer. 20. 2.
• * 1.46

  Hester 7.
• * 1.47

  Eccles. 8. 4.
• * 1.48

  Rom. 13 4.
• * 1.49

  Prouer. 24. 21.
• * 1.50

  2. King. 7.
• * 1.51

  Prouer. 19. 12
• * 1.52

  Rom. 13. 4.
• * 1.53

  Psal. 101. 4. 6.
• * 1.54

  Rom. 7. 15.
• * 1.55

  Psal. 119. 1. 3.
• * 1.56

  Deu. 30. 15. 16
• * 1.57

  Isa. 59. 15.
• * 1.58

  Eccles. 10. 10.
• * 1.59

  Eccles. 7. 10.
• * 1.60

  Psal. 2. 12. Psal. 84. 12.
• * 1.61

  Ier. 17. 7. 8.
• * 1.62

  Psal. 125. 1.
• * 1.63

  Iohn 5. 24.
• * 1.64

  Iohn 6. 40.
• * 1.65

  Psal. 84. 11.
• * 1.66

  Isa. 7. 12.
• * 1.67

  Deut. 4. 6.
• * 1.68

  Prou. 8. 12. 14.
• * 1.69

  Ioshua 1. 8.
• * 1.70

  Psal 1. 3.
• * 1.71

  Iob 21. 14. 17.
• * 1.72

  Iohn 7. 38.
• * 1.73

  Psal. 19. 10.
• * 1.74

  Psal. 51. 8.
• * 1.75

  2. Thess. 1. 6.
• * 1.76

  Ioshua 7. 25.
• * 1.77

  Gen. 16. 12.
• * 1.78

  1. Sam. 18.
• * 1.79

  Micah 7. 2.
• * 1.80

  Psal. 57. 4.
• * 1.81

  Iam. 3. 6.
• * 1.82

  2. Sam. 15. 31.
• * 1.83

  Prouer. 16. 21
• * 1.84

  Prouer. 22. 10.
• * 1.85

  Psal. 101. 5.
• * 1.86

  2. Tim 3. 13.
• * 1.87

  Matth. 23. 15.
• * 1.88

  Iohn 8.
• * 1.89

  Isa. 32. 6.
• * 1.90

  Micah 2. 1.
• * 1.91

  Prouer. 4. 16.
• * 1.92

  Isa 32. 7. 8.
• * 1.93

  Philemon 9.
• * 1.94

  Prouer. 3. 16.
• * 1.95

  Dan. 7 13.
• * 1.96

  Leuit. 19. 32.
• * 1.97

  Isa. 65. 20.
• * 1.98

  1. Sam. 10.
• * 1.99

  Ezek 1. 18.
• * 1.100

  Gen. 39. 25.
• * 1.101

  Exod. 2. 5. Hester 6. 1.
• * 1.102

  Ionah. 117.
• * 1.103

  Iohn 19. 24.
• * 1.104

  Mat. 10. 29. 30