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

AN EXPOSITION OF THE SEVENTEENTH CHAP∣TER OF THE PROVERBS. CHAPTER XVII.

Verse 1. Better is a morsell of drie bread, and peace therewith, than a house full of Sacrifices with strife.

BEtter] More comfortable, safe, and wholesome, [is a morsell of drie bread] a crust (as wee vse to say) without any other cates or dishes, slender fare, a small pit∣tance, and that also course and homely, [and peace therewith] if there be Christian loue, quiet∣nesse, and good agreement, [than an house full of Sacrifices] great abundance of daintie cheere, as they vsed to haue when they offered peace offe∣rings, as may appeare Chap. 7. verse 14. And to that custome S. Iames seemeth to allude, when hee saith, You haue nourished * 1.1 your hearts as in a day of sacrifice or slaughter. See Cha. 15. v. 17.

Verse 2. A discreet seruant shall haue rule ouer a leaud sonne, and he shall diuide the inheritance among the brethren.

A Discreet seruant] A faithfull, painfull, and wise seruant, though a bondman, [shall haue rule ouer a leaud sonne]

shall be preferred before a rude and dissolute childe, and sometimes be set ouer him as a gouernour: [and he shall diuide the inheritance among the brethren] shall be as one of them, and haue a portion among them, and be as it were in the roome of the eldest brother, hauing the chiefe hand in making di∣uision of the goods and lands betweene the other sonnes and daughters.

This indeed is sometimes verified according to the letter and words of the sentence, that seruants bee made Executors to their masters, and guardians to their masters children: but the drift heereof is to shew, that they which are low may bee exalted by vertue, and they which are high, may be brought downe by vice: that wisdome preferreth diuers aboue them that might haue beene their betters, and folly depriueth ma∣ny of those prerogatiues which otherwise they should haue enioied.

[Doct.] Grace bringeth men to promotion, and so doth sinfulnesse to debasement.

In the booke of Ecclesiastes hee extendeth the comparison further than in this place, when he saith, Better is a poore and wise childe, than an old and foolish King, which will no more be ad∣monished. * 1.2 For out of the prison he commeth foorth to raigne, when as he that is borne in his Kingdome is made poore. Presidents on both sides, as well for the aduancement of those that be vertu∣ous, as for the deiection of them that fall to vicious courses, we haue in one kindred, the inhabitants of one familie, and sonnes also of one father, namely Iacobs. Reuben the eldest of all his children, for the great fault which hee committed, was made yoonger brother, losing his birth-right, his digni∣tie, and double portion, euen from his posteritie for many hundred yeeres together. And Ioseph contrarily, who excee∣ded all the rest in pietie and goodnesse, did in like manner sur∣mount them in authoritie and honour. He was raised from a seruile condition, to an eminent estate; from the basenesse of a prisoner, to the dignitie of a Prince: he was made greater than his elder brethren, than his Lord and master, than the Kings principall Peeres and Nobles, than any in the Land

of Egypt, (as being set ouer the Land of Egypt) next vnto Pharaoh.

[Reason 1] First, the one sort doth please, and the other prouoke the Lord, whose hand hath the disposing of might and mean∣nesse. He aduanceth, and he depresseth: he lifteth vp and he casteth downe: hee maketh some glorious, and others con∣temptible, according to his owne pleasure.

[ 2] Secondly, discretion, diligence, and faithfulnesse, and ver∣tues of the like nature, are very amiable in themselues, and therefore yeeld delight to such as see them, and cause prefer∣ment to such as shew them, as may appeare Chap. 14. where it is said, that the pleasure of a King is in a wise seruant. And on * 1.3 the other side, pride, idlenesse, contemptuousnesse and such other euill vices, doe of themselues bring many mens estates into a consumption, and often draw vpon them the displea∣sure of their superiors, to their vtter vndoing.

[Vse 1] Reproofe of their folly, that trust to rise, and not to fall by wicked waies; which are so farre from fearing lest their leaud liues should plucke them vnder seruants and inferiours, that they hope thereby to mount aboue Magistrates and superi∣ors. And it were to be wished, that parents and great persona∣ges were lesse fond of vngracious sonnes and seruauts, and more wise to giue best countenance to them that are most worthy: for diuers chuse them to be dearlings, which loue nothing so dearly as that which God abhorreth: Ismael is more graced at their hands than Isaac, though Abraham pre∣ferred a godly seruant before Ismael: yea they set vp sinfull seruants to ouer-crow, complaine of, deride, and vilifie their discreet and godly children. But let them vnderstand, that the Lord will honour those whom they disgrace, and make them base whom they so much magnifie.

[ 2] Incouragement for them that are in low places, if they haue godly and lowly hearts, and wise and prudent mindes. But this hath beene handled in the last verse of the fourteenth Chapter.

Verse 3. The fining pot is for siluer, and the fornace for gold: but the Lord trieth the hearts.

THE fining pot for siluer] Gold-smiths haue their vessels, wherein they prooue and trie the gold and siluer from drosse and corruption: [but the Lord trieth the hearts] he alone searcheth them, and knoweth them; and none but he by grace can purifie them, though man by art can refine metals, and make them more precious.

[Doct.] No skill, nor power, nor meanes of man, are sufficient to deale with the heart.

He can sound the depth of the sea, and he can finde out the altitude of the planets, and he can digge downe into the mines of the earth; but hee cannot reach to the counsels of the minde.

That worke the Scripture in many places ascribeth to God only, and to none other besides him. The heart (saith he by Ieremie) is deceitfull and wicked aboue all things: who can know * 1.4 it? I the Lord search the heart, and trie the reines, euen to giue to euery man according to his waies, and according to the fruit of his workes. Dauid was much deceiued in Achitophel, whom hee esteemed to be very godly: and so was he also in Abshalom, whose purpose of going to performe his vow he thought to be very holy. And did not the Apostles conceiue too well of Iudas, when they began to ioine with him in murmuring at the ointment which was bestowed vpon Christ? For not∣withstanding the sweet words of Achitophel, and the fained deuotion of Abshalom, and the counterfeit charitie of Iudas; Achitophel prooued a Traitor, and Abshalom a Rebell, and Iudas a Diuell. But it is lesse maruell though men bee begui∣led by the fraud of others, when they are ignorant of that corruption that is in themselues. We speake not of Saul, who when hee put the witches to death, did little thinke euer to seeke to a witch: nor of Hazael, who condemning himselfe * 1.5 to be a dogge, if he should deale so cruelly as Elisha said, belee∣ued not that he could become so cruell: but of better men,

euen of the Disciples of Iesus Christ, who purposing and pro∣mising to stand manfully vnto him, did shew themselues very timorous, and euery one of them ran away from him. And Peter especially, which boasted of his courage and resoluti∣on, * 1.6 aboue all the rest, became more cowardly and faint-hear∣ted than any of the rest.

[Reason 1] First, the Lord hath reserued it as a royaltie to himselfe, not communicable to any creature, to be the searcher of the hart, according as Salomon in his praier acknowledgeth, saying, Thou only knowest the hearts of all the children of men. That is an * 1.7 office depending vpon his omniscious nature. None is able to execute it, but he that knoweth all things.

[ 2] Secondly, the soule is a spirit, and cannot be sounded and sanctified by any, but by him that hath a spirituall power, and is the Lord and maker of spirits.

[Vse 1] Instruction, to take his testimonie for the state of our soules, and not to leane meerely vpon the opinion of men. They that be good, may flatter vs; and they that bee euill, may mistake vs: but in him is neither dissimulation nor er∣rour. The Scribes and Phariseis were commended of the mul∣titude; and Paul and Ieremie were condemned of the mul∣titude: and yet God condemned the Scribes and Phariseis, and he commended Paul and Ieremie. But why did the Lord dis∣allow or approoue contrarie to the likings or censures of the people? Our Sauiour yeeldeth a reason of it, saying to the Phariseis, Yee are they which iustifie your selues before men: but God knoweth your hearts. For that which is highly esteemed among men, is abomination in the sight of God.

So then, though all the world should praise thee, thou art yet a contemptible person, vnlesse thy owne conscience bee vpright: and though euerie man should cry out vpon thee, thy credit is nothing impaired, if thy soule bee sincere and faithfull.

But how shall we know what God himselfe findeth in our hearts? By the testimony which his spirit giueth of our harts. And how shall wee know what the spirit testifieth? By the graces which it worketh, that maketh publication by the

fruits of it, as loue, ioy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, and temperance.

[ 2] Consolation to them whose spirits are void of guile, and replenished with grace: when they pray, their desires are ma∣nifest to God, and therefore shall be fulfilled: when they giue thankes, their praises are knowne to be holy, and therefore shall be accepted: when they doe any seruice to the Lord, the Lord is acquainted with their integritie, and will accordinglie reward them.

What then though slanderous mouthes inueigh against them, and raile vpon them? What though they charge them to be proud and insolent? What though they censure them for hypocrisie and dissimulation? Nay what though Satan should attempt to perswade them, that they were nothing else but hypocrites and dissemblers? The answer of Iob to his ac∣cusers will easilie wipe away all those kindes of calumniati∣ons: Loe now my witnesse is in heauen, and my record is on high.

And yet this is not all the comfort that proceedeth from * 1.8 this doctrine; for obserue, that God doth not only proue the heart as with a touch-stone, to examine what metall it is, but fineth it as it were a fornace, to make it pure metall. In dea∣ling with his elect, he maketh that better which he findeth good, and maketh that good which he findeth starke naught. Man with his fining pot and fornace can neuer turne clay and grauell into siluer and gold: but God with his spirit and grace can conuert the mire and worst kinde of earth into gold, and gemmes, and most pretious matter. They that bee nothing else but a masse of pride, of crueltie, of impietie, and of all ill∣fauoured corruptions, hee easily frameth to be humble, mer∣cifull, religious, and shining with all heauenly vertues.

Verse 4. The wicked man giueth heed to false lips: and a liar hearkeneth to the naughty tongue.

THE wicked man] Hee that is giuen to worke mischiefe, [giueth heed to false lips] willingly listeneth to the shrewd words that men, that abuse their lips to falshood, doe speake:

[and a liar listeneth to the naughty tongue] he that is wont to tell lies, and other vngracious tales, is glad to heare lies, and o∣ther speeches that are malicious and hurtfull.

[Doct.] It is the propertie of them that doe euill, and speake euill, to be much delighted in hearing euill.

A curst tongue and a carnall eare are well met together, ei∣ther of them gratifying his fellow: the former rubbeth where the latter itcheth; and the latter is chapman for that which the former vttereth.

Saul was much affected with musicke, and had need of mu∣sicke to asswage the violent fits of that spirit of phrensie that haunted him: and yet no musicke was euer so delectable vn∣to him, as informations against Dauid and his friends, or ti∣dings where Dauid might be met with. He thought that great wrong was done him by his Courtiers, that would not com∣plaine of Ionathan his owne sonne for fauouring of Dauid. And when Doeg related after what manner Ahimelek the high * 1.9 Priest entertained Dauid in Gods house, hee made a pleasant banquet to the heart of Saul. And so did the Ziphims, when they aduertised him, that Dauid was hid by them in holds, and they would deliuer him into his hands. Blessed be ye of the * 1.10 Lord (saith he vnto them) for ye haue had compassion on me.

And it was no small contentment to the Priests and Coun∣cell, to heare matter obiected against Steuen, though they * 1.11 knew the informers to bee false fellowes, that were subborned to beare false witnesse against him.

[Reasons. 1] First, all their members and senses are seruants to sinne, and vsed as weapons of vnrighteousnesse: and therefore if one be bad, another cannot be good: if the tongue bee slanderous, the care will be gracelesse.

[ 2] Secondly, they loue lies, and therefore how can they but hearken to them that make lies, sithence they prepare for their appetite, and as it were dresse such meats as are tooth∣some vnto them?

[ 3] Thirdly, by giuing heed to false lips, and listening to naughty tongues, they prouide matter for their owne false lips and naughty tongues to talke of: they furnish themselues

with such wares as they minde to make sale of for their best aduantage. They may be prompted with more plausible lies, and probable obtrectations, by other mens inuentions, than euer their owne wits were able to finde out or imagine. And that which they haue heard, though neuer so slanderous, they thinke they may declare with warrant: and if a lie hath beene told them, though neuer so palpable, they presume to tell it againe with authoritie.

[Vse. 1] Conuiction of them that bring their eares to wholesome words, or rather, if it must be so, suffer them to bee brought to their eares; but giue their mindes to corrupt speeches, and willingly entertaine them in their hearts; which for fashions sake will heare them that be honest and true, but in good ear∣nest hearken to them that are leaud and liars. And yet who can pretend to hate sinne more than these? And who so much as these continually cry out of sinne? But neuer of their owne, nor of their companions, nor of any others that pro∣fesse the practise of that which is euill, though neuerso abo∣minable: but all their inuectiues are against hypocrites (as they call them) that will not be content to liue like all other men, but seeke to be more strict in their behauiour, and bet∣ter in their conuersation than the rest of their neighbours: such they perpetually pursue with grieuous accusations: great crimes they haue alwaies to lay to the charge of such. But how doe they prooue them to be so faulty? What ground is there of these complaints? So it is said: they haue it by re∣port: such speeches are giuen out. But by whom? by swinish drunkards: by filthy fornicators: by hellish blasphemers: by impudent liars: by men, one way or other, egregiously sinfull and wicked. What then are you that conuerse with such? that hearken to such? that are perswaded by such? but sinners and liars, like vnto them.

[ 2] Instruction, both to be well aduised how we trust the testi∣monies of them that haue open eares to listen to lies; and also if we would maintaine our owne credit, to keepe our selues from the societie of them that haue venomous mouthes: and if any will attempt to obtrude vpon our eares their false re∣ports,

and vncharitable discourses, that our frowning browes doe shut vp and silence their clamorous lips, according to that which is said in another place, As the North winde driueth away the raine, so doth an angry countenance the slandering * 1.12 tongue: Which dutie will better appeare in the explication of that sentence.

Verse 5. Hee that mocketh the poore, reprocheth him that made him: and he that reioiceth at his aduersitie, shall not be innocent.

HE that mocketh] which offereth despight to, and vilifieth by word, deed, or gesture, whether in the way of iest, or bitter disdaine, [the poore] not onely them that want wealth, but which are in any affliction, either externally or in their soules, [reprocheth him that made him] doth after a sort scorne and scoffe at God, who created the man, and allotted him that estate; as hee that laugheth at the worke, doth consequentlie deride the artificer. [and he that reioiceth at his aduersitie, shall not be innocent] not onely hee that sheweth apparent contempt of the man afflicted, but which is glad in his heart for his mi∣serie and affliction, shall seuerely be punished.

[Doct. 1] The indignities that are offered vnto poore Christians, re∣dound vnto the Lord himselfe. See Chap. 14. verse 31.

[Doct. 2] And he that reioiceth, &c.] It is neither lawfull nor safe to bee glad at other mens sorrowes, especially if they bee Gods seruants.

The ioy of the neighbour Nations was a great griefe to the Church of the Iewes in their calamities, when the Babylonians made that wofull spoile of them: but the insultations of their ill-willers was no lesse dangerous to themselues, than grie∣uous to them, and would make their owne state as miserable as theirs. They haue heard that I mourne (saith the Prophet in the name of the people) but there is none to comfort mee. All mine enemies haue heard of my trouble, and are glad that thou hast * 1.13 done it. Thou wilt bring the day that thou hast pronounced, and they shall be like vnto me.

[Reason 1] First, that soule is empty of loue and compassion, huma∣nitie

faileth in it, which in stead of pitie is mooued with re∣ioicing at the harmes of his brethren; and therefore is farre from innocencie, and neere to some grieuous punishment.

[ 2] Secondly, hee consenteth to the wrongs that are done to the party oppressed: and thereunto is accessarie, if his aduer∣sitie hath growen from mans iniustice. But if God with his owne hand hath inflicted the crosse, how sinfully are his iudgements peruerted by him that shall feed and refresh his malicious stomacke with the sight of the same? as though he punished the godly to gratifie the wicked, and made his chil∣dren miserable, that his enemies might be merry.

[Vse 1] Instruction, when the Lord laieth his hand vpon our bre∣thren, to mourne with them, pray for them, comfort and helpe them; but neuer insult at their sufferings, vnlesse wee bee willing to cast our selues into the same, or sharper af∣flictions.

Wee shall come to a text heereafter that forbiddeth vs to take delight in the fall or stumbling of our enemie, lest the Lord see it, and it displease him, &c. How then can hee but be * 1.14 prouoked, and how shall we but be endangered, if the troubles of his people, being also our owne faithfull friends and well∣willers, affect our hearts with ioy and gladnesse?

[ 2] Terrour for those enuious persons which continuallie ma∣ligne the good estate of good men; and therefore no newes is more welcome to them, than that any of Gods seruants be in troubles and distresses. They faile of power to doe them harme, but not of will to wish it; and therefore they solace themselues in the iniuries that others doe offer vnto them: and in euery losse, sicknesse, or matter of griefe whatsoeuer, that doth befall them, and especially if the Diuell can catch any of them in a snare, that they be ouertaken with sinne and folly, their gladnesse is immeasurable: they triumph exces∣siuely at the victorie which Satan their father seemeth to haue gotten. Well, the mischieuous mindes and affections of such, doe conuince them to be malicious persons, though no euill action were committed by them: and therefore their mirth will be turned into mourning, and their triumph into a

lamentation. There was neuer any, nor shall be, nor can bee, that sucketh sweetnesse out of the sorrow of the Saints; but God either hath or will make him taste of gall and worme∣wood. If anguish and feares bring him not to repentance, then iudgements and plagues will follow him to destruction.

Verse 6. Childrens children are the crowne of the elders, and the glorie of the children are their fathers.

CHildrens children] A long race, many nephewes, such as we call grand-children, and those of many descents, [are the crowne of the elders] a comfort and credit to their parents, grandfathers, great-grandfathers, &c. [and the glorie of the children are their fathers] it is an honour for the yoonger sort to haue descended from worthy progenitors; prouided yet in both these cases, that as well the ancestors as the posteritie be vertuous, and well adorned with graces of their owne. Many foolish vitious children can nothing credit their wise and godly progenitors, as Rehoboam and his sonne added no∣thing to the glory of Dauid and Salomon: neither can sinfull ancestors either yeeld honour to, or receiue honour from their seed that is holy and religious. That blessed Hezekiah was in no sort dignified by his wicked father Ahaz: nor was that wicked Ahaz any whit graced by his blessed sonne He∣zekiah. And in case that both the elders and yoongers, the fathers and children bee all naught, as was cuised Cham and his seed, and cruell Cain and his, no multitude, nor might, nor meanes, of whatsort soeuer, can make either part ho∣nourable.

[Doct. 1] It is a great promotion to haue a long and large posteritie. The matter and forme of thankes which Dauid returned to the Lord for his promise of this rare benefit to be bestow∣ed vpon him, is memorable: Who am I (saith he) O Lord God, * 1.15 and what is my house, that thou hast brought me hitherto? And this was yet a small thing in thy sight. O Lord God; therefore thou hast spoken of thy seruants house for a great while. The kindnesse of God was in this, among many other mercies, declared to

Ioseph, that he saw Ephraims children euen vnto the third genera∣tion, * 1.16 and that the sonnes of Machir, the sonne of Manasseh, were borne vpon his knees. And it is obserued as a principall part of that happinesse wherewith the old age of Iob was refreshed, that he saw his sons, and his sonnes sonnes, euen foure generations.

[Reason 1] First, it is promised as a blessing and fauour of God to his people, to multiplie their seed, and make them fruitfull, and prolong their daies, to behold the increase and good estate of their posteritie. So saith he to him that feareth the Lord, and walketh in his waies: Thy children shall bee as the Oliue plants round about thy table: and thou shalt see thy childrens children, and peace vpon Israel.

True it is, that all the godly attaine not to this, because God hauing store and multiplicitie of good things, doth o∣therwise render recompence to many: but euerie good man that doth obtaine it, hath the promise of God performed vnto him.

[ 2] Secondly, they whose progenie is great, and posteritie godly, haue beene seruiceable to God, and profitable to Gods people, in this behalfe, that they haue begotten and brought vp such as are like to grow so helpfull and fruitfull both to the Church and Countrey.

[Vse.] Reproofe of those that rather groane at it as a burden, than take comfort in it as a benefit, to bee parents of many chil∣dren. They wish their ground to be fertile, and their cattle to be fruitfull, but their wiues to bee barren, or to beare but a few. They are glad of their calues, of their colts, of their lambes, of their pigs; but grieued and vexed at their sonnes and daughters. And why? Because they thinke they are put to their finding, and depend not on God and his prouision; whereas themselues, of themselues, are not able to prouide one meale, or morsell, or crumme for themselues; much lesse for a familie. And if the Lord doe maintaine them, will he not doe as much for theirs, if they and theirs would be∣come his? And is he able to feed a few, and insufficient to mi∣nister to many? Doth he keepe open house for all the fowles of the aire, for all the beasts of the earth, for all the wormes

and vermin vpon and in the ground, for all the fishes in the sea and riuers? And is he so poore, that he cannot, or so spa∣ring, that he will not allow food for mankinde, especially his owne subiects, seruants, and children? But faithlesse men consider not of these things, and therefore as they are vnwil∣ling to be called father or grandfather of many, so is it righ∣teous, that though they should beget great plenty of chil∣dren, yet they should gaine but small store of honour and e∣stimation by the same.

[ 2] Instruction, so to traine vp our children, that Gods fauour may preserue them, when sinne and iniquity doth shorten the daies of many leaud and impious Impes, that neuer liue to be parents. It seemeth that good things were found in Pharez the sonne of Iudah; and it is sure that Er and Onan were sinful and wicked: and therefore he left a posteritie, and such a one as was blessed and happy; and they both were destroied childlesse. Their names were abolished, and his exalted, as it appeareth by that praier which was made for Boaz: Thine * 1.17 house be made like the house of Pharez (whom Thamar bare vnto Iudah) of the seed which the Lord shall giue thee of this yoong woman.

[ 3] Consolation to poore people, that they are as capable of honour and credit in this respect, which is not the worst, as those of greater wealth and substance. Hee that is of meane state, may haue as many children as the richest man in the Country, and instruct them as well for necessarie points of saluation: and they may liue as long, and grow as gracious, and be as fruitfull as any others.

[Doct. 2] And the glorie] Good parents and progenitors be great or∣naments to their children.

It was of long time accounted an honourable title to bee called Abrahams sonne: and so it was indeed to them that al∣so walked in his steps, and were like him in grace. And such a prerogatiue it was in like manner to descend from Dauid, and be of his familie.

[Reason 1] First, they obtaine the blessing of God, not only for them∣selues, but for the state, safetie, and glory of their linage, or

so many of their stocke as shall bee religious and faithfull. This is the meaning of the Psalmist, when hee saith, Blessed is the man that feareth the Lord, and delighteth greatly in his Com∣mandements: * 1.18 His seed shall be mighty vpon earth; the generation of the righteous shall be blessed. And againe: He is euer merciful, and lendeth, and his seed [enioieth] the blessing. * 1.19

[ 2] Secondly, the praise of that wisdome, valour, liberalitie, and euery other good vertue and grace which is in them∣selues, remaineth as an inheritance to all them of their poste∣ritie, which forfeit not their right therein by follie and leaud∣nesse. Whiles Iacob was liuing, Ioseph knew it would bee no blemish, but a gracing to him to present him to Pharaoh, who should behold his grauitie, and heare his wisdome. And af∣ter Iacobs death, all the Egyptians which accompanied him to his buriall did actually yeeld to Ioseph the commendation of so worthy a father, by that solemne funerall, and dolefull la∣mentation which they made for him.

[Vse.] Reproofe of foolish fathers, which cloath themselues with shame and infamie, in hope to decke their sonnes with credit and glory: they liue miserably, and deale vniustly, and cause all men to crie out vpon their worldlinesse, fraud, and fals∣hood, and all to raise vp their houses on high, and aduance their names with wealth and honour. Neither are fathers on∣lie heerein faultie, but many sonnes succeeding are as much infatuated as they, reposing their gentrie more in the posses∣sions and titles of their forefathers, than in any goodnesse that euer was in them. Those doe they esteeme the worthiest of all their Ancestors, which haue beene the wealthiest and highest, though worst and vilest.

Verse 7. Excellent speech becommeth not a foole; much lesse lying talke an ingenuous person.

EXcellent speech] Praier, thanksgiuing, discourse of God, of the Scriptures, of Religion, of any holy things: the commendation of that which is good, the reproofe and dis∣praising of that which is euill, [becommeth not a foole] is not

seemely in the mouth of a sinfull sot, which neither practi∣seth, nor loueth, nor vnderstandeth the points whereof hee speaketh: [much lesse lying talke] any manner of corrupt com∣munication, whether it be false or filthy, worldly or bitter, or scoffing, or idle; for one kinde is put heere for all the rest: [be seemeth an ingenuous person] is comely for a godly, wise, and honest man, such a one as is contrarie to the foole for∣merly mentioned, in profession, heart, and behauiour, to vtter.

[Doct. 1] Good words are vnfit for bad men to speake.

They lose their lustre and grace in the vncleane lips of vile persons; and therefore the Lord doth expostulate the matter with those hypocriticall dissemblers which are alwaies pratling and babling of his Lawes, and yet continually trans∣gressing them: What hast thou to doe to declare mine ordinances, * 1.20 that thou shouldest take my couenant in thy mouth, seeing thou ha∣test to be reformed, and hast cast my words behinde thee?

[Reason 1] First, holy things are thereby prophaned: they take the glorious name of the Lord in vaine, and so violate his Com∣mandement.

Secondly, they doe much harme by that manner of ian∣gling, according to the Prouerbe: As a thorne standing vp in * 1.21 the hand of a drunkard, so a parable in the mouth of fooles. They grieue the godly: they put back the weake: they make good conference lesse regarded: they harden their owne hearts: they puffe vp themselues with pride: they passe sentence a∣gainst their owne soules: they cause Religion and the name of God to be blasphemed.

[Vse 1] Instruction, to purge our selues at all times, before we take the name or word of God in our lips. Let vs labour to bee cleane, that our praiers may be cleane; that our praises may be cleane; that our profession may be vnblameable; that our rebukes, our exhortations, our consolations, and all our conferences, may be comely, acceptable, and effectuall.

[ 2] Reproofe of them that deale in deepe points, and yet haue but shallow vnderstandings, corrupt affections, and scanda∣lous behauiour: they delight to parle of predestination, and

yet finde no testimonie of their owne election: they reason much of iustification, but are vtterly vnacquainted with re∣generation. They boast of Christ, and commend the Gospell, but haue no communion with Christ, nor fruit of the Gos∣pell. They sharply censure the faults of other men, and ve∣hemently exclaime against the corruptions of the time; but they fauourably passe by the faults in themselues, and take no time to purge away their owne corruptions. Such are both taxed and conuicted by the Apostle Paul, saying, Thou which teachest another, teachest thou not thy selfe? Thou that preachest a man should not steale, doest thou steale? Thou that say∣est * 1.22 a man should not commit adulterie, doest thou commit adul∣terie? &c.

[Doct. 2] Much lesse, &c.] Euill speeches are neuer so vndecent, as when they proceed out of good mens mouthes.

That tongue which blesseth God, is euery way too good to curse men (as S. Iames speaketh) or any way to be an agent * 1.23 for sinne or Satan. Muddy water is lesse offensiue in a puddle than in a cleere fountaine: and bramble briars become thic∣kets or thorny hedges better than an orchard. To this pur∣pose tendeth the exhortation of S. Paul to the Ephesians: Let fornication, and all vncleannesse, or couetousnesse, not once be na∣med * 1.24 among you, as it becommeth Saints. Neither filthinesse, nei∣ther foolish talking, neither iesting, which are things not comelie; but rather giuing of thankes.

[Reasons. 1] First, when godly and faithfull men forget themselues in their talke, they giue great aduantage to their enemies, who lying in wait for their halting, doe heedily obserue whatsoe∣uer they doe or say: and then they triumph, when the tongs of the righteous transgresse, as though they had prooued them and al their brethren to be nothing else but hypocrites and dissemblers. Yea the Diuell and sinne seeme also to haue gotten some victorie ouer them.

Satan plied Iob with all his art, might, and malice: by tor∣ments of body, and temptations of minde, to make him, ra∣ther than any other in the world, to breake out into distem∣pered and execrable speeches. And Paul declared to King

Agrippa, and those that were with him, that when hee was a persecutor, and so one of Satans officers, his purpose and * 1.25 practise had beene by cruell punishments to compell the Saints to blaspheme.

[ 2] Secondly, they giue offense to other of Gods seruants, by making some very sorrowfull for them, and some ashamed of them, and others bolder and more venturous to imitate them.

[ 3] Thirdly, they displease the Lord, who hath chosen and called them to an holy vocation, to be spirituall Priests, that should offer alwaies to him the Sacrifice of praise, that is, the fruit * 1.26 of the lips which confesse his name. And therefore how vnwor∣thy a thing is it to pollute their lips with lies, or other leaud words, to the reproach of his name?

[Vse.] Instruction for euery one whom God hath graced with an ingenuous heart and free spirit, to be circumspect and very considerate in all his speeches. If he be clothed with the pre∣tious garment of Religion, it doth concerne him to looke well to it, that his tongue doe not defile or staine the same with any spot of vntruth or vanitie; but that he may approue his words and actions to the eares, eies, and hearts of all that are about him. The consideration of who I am, will be a for∣cible motiue to put me in minde what a one I must bee, and consequently, what words I must vtter. One worldling may bragge like another, and vse scurrilitie as another doth: but no worldlings practise may serue for a president to a Christi∣an. The more freedome he hath in Christ, the lesse liberty is giuen to him to conforme himselfe to the world; for their lips are not allowed to deale with sacred matters, nor his with such as are sinfull.

Verse 8. A reward is as a precious stone; pleasant in the eies of him that hath it: it prospereth whithersoeuer it turneth.

A Reward] A gift or present bestowed vpon a Magistrate, or Officer, or any that may helpe or hinder a man in his cause, [is as a pretious stone, pleasant in the eies of him that hath

it] much regarded of him on whom it is bestowed: [it prospe∣reth whithersoeuer it turneth] it taketh effect, and bringeth good successe, to what end soeuer it is applied: to escape pu∣nishment, to pacifie wrath, to obtaine promotion, to get fa∣uour in Courts, to crosse ones aduersarie, or to bring to passe any purpose.

[Doct.] The greatnesse of gifts is of more force to winne friend∣ship and fauour, than the goodnesse of a cause.

Thereby many procure both accesse to men of place, and successe in their suits, whether iust or vniust. A mans gift en∣largeth him, and leadeth him before great men (saith Salomon in * 1.27 another Chapter) and euery man is friend to him that giueth gifts, * 1.28 whether he doe it in the way of liberalitie and loue, or other∣wise to bribe and corrupt.

[Reasons. 1] First, many great men do greatly affect rewards, and make more reckoning of them by farre, than of all lawfull fees, and that allowance which is due to their place: as in our text heere, they set by them as if they were rich gemmes and iew∣els. And Hosea complained, that their Rulers [said] with * 1.29 shame, Giue yee.

[ 2] Secondly, there is a kinde of venome within them, where∣by the receiuers of them haue their hearts poisoned, that they are vtterly estranged from equitie and iustice. They are so enchanted with the liking of that which is presented to their sight, and offered to their hands, that the briber hath thereby brought them to be his seruants; they may not deny to doe the drudgerie of grosse iniustice, for which he hath hi∣red them. It is noted of Samuels sonnes, that (notwithstan∣ding the precepts and practise of their worthy father, who may be an example of all Iudges and Magistrates for conti∣nencie from corruptions) they walked not in his waies, but tur∣ned aside after lucre, and tooke rewards, and peruerted the iudge∣ment. * 1.30 The Lord foresaw what worke rewards would make, when he said in his Law, Thou shalt take no gift; for the gift * 1.31 blindeth the wise, and peruerteth the words of the righteous.

[Vse.] Instruction: 1. to them that are in authoritie, that their eies be not dazeled at the glittering shew of bribes, which

though they seeme to be better than diamonds, will not yet prooue so good as flints. The curse of God doth commonly accompanie them, to the corrupting of their naturall gifts, the endangering of their soules, the impairing of their ho∣nour, and the ruinating of their estate or posteritie in the end. Let them therefore prize Gods fauour according to the value of it, and duly esteeme of his reward, wherewith he doth recompence them that deale vprightly: and then that which men doe offer to maintaine their euill causes, will not be so forcible with them, but they shall perceiue it to be lesse worth than nothing. 2. To teach them that are ouermat∣ched with power, whose aduersaries oppugne them rather with mighty purses, than with weightie reasons, and bring more currant metall than lawfull matter against them, that they make their appeale to an higher Court, and craue Gods owne hearing: and there also offer more powerfull presents, which will be best acceptable vnto that Iudge: namely, con∣fidence in him, with praiers and supplications to him, by which meanes Hester and Mordecai, with the rest of the god∣lie Iewes, ouerturned all the proceedings of Haman. 3. To all men, not to iudge of persons or causes according to the successe of their suits, because many matters bee carried by the demonstration which the hand doth make to the eie, and not which the tongue doth make to the eare. The sentence is passed according to the price that is paied, and not accor∣ding to the truth that is alleged.

The good vse of giuing rewards, and how it standeth with wisdome for a man to buy his right, and peace, and safetie, we shall see, Chap. 21. verse 24.

Verse 9. He that couereth a fault, seeketh loue: but hee that repeateth a matter, separateth a chiefe friend.

HE that couereth a fault] that passeth by an infirmity, that burieth an offense, as much as may be, in silence, [see∣keth loue] by shewing loue to the party, preserueth concord where kindnesse was before, and taketh the way to make him

his friend who was before but a stranger to him: [but he that repeateth] which looketh too narrowly into euerie slip, and is raking into mens frailties, especially so as to blaze them a∣broad to others, [separateth a chiefe friend] doth alienate the mindes of those that be dearest vnto him, and maketh them his enemies. Yet it is not against the rule of loue to tell men louingly of their faults; for that helpeth them to repentance and reformation, and cureth their credits, the blemish there∣of being wiped away both from the eies of God and men, as S. Iames saith: If any of you hath erred from the truth, and some * 1.32 man hath conuerted him, let him know that he that hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and shall hide a multitude of sinnes. Neither is it vnfit, but needfull sometimes to acquaint others with the transgressi∣ons of our neighbours, if it belong vnto vs to be their Phy∣sitions; as Ioseph did Iacob with the infamie his brethren ran * 1.33 into: and they of the house of Cloe did the Apostle with the * 1.34 contentions of the Corinthians. And in some cases some mens sinnes must needs be discouered, for the safetie of the whole state, both of prince and people, of Church and Common∣weale: for it is a sure rule, that no mans faults are then to bee concealed, when any man may take hurt thereby. See Chap. 10. verse 12.

Verse 10. A reproofe entreth more into him that hath vnder∣standing, than an hundred stripes into a foole.

A Reproofe] A rebuke and admonition only, though short also, one word as it were, [entreth more into him that hath vnderstanding] worketh more vpon his heart, and taketh bet∣ter effect for reformation of his faults, [than an hundred stripes into a foole] than many grieuous punishments inflicted vpon a wicked person, which wanteth the sound and sauing know∣ledge of God.

The opposition is specially betweene desperate sinners, gi∣uen ouer vnto a reprobate sense, and a godly man; notwith∣standing that Gods own elect may also be possessed with such

obstinacie, till the time of their conuersion: and then their miseries, with the worke of Gods holy spirit, will helpe them to humiliation and repentance.

[Doct.] Easie corrections, where grace is, preuaile more than great seueritie doth with them that are gracelesse.

We read of two holy Prophets, namely Ieremie and Hag∣gai, that had to deale with two sorts of people, of contrarie disposition, though both of one nation: and so their mini∣sterie and Gods owne hand found a contrary successe among them. Ieremie was sent to the Iewes before their captiuitie, and they were foolish and sinfull. And Haggai was sent to the Iewes being returned from captiuitie, and they were wise and godly: and therefore Ieremie maketh this complaint against those of his time: O Lord, thou hast stricken them, but they haue not sorrowed: thou hast consumed them, but they haue refused to * 1.35 receiue correction: they haue made their faces harder than a stone, and haue refused to returne.

And Haggai giueth this commendation of those of his time: When Zerubbabel the sonne of Shealtiel, and Iehoshua the sonne of Iehozadak the high Priest, with all the remnant of the peo∣ple, * 1.36 heard the voice of the Lord their God, and the words of the Prophet Haggai, rebuking them (as the Lord their God had sent him) then the people did feare before the Lord. Examples great store might bee produced for experience on both sides; as Dauid being flexible at the speeches of a woman that priuate∣lie admonished him: and Achaz that was froward at the threatnings of the Prophets that preached vnto him, and the heauy iudgements of God powred downe vpon him.

[Reason 1] First, the one is rebuked and chastised in mercy and fauor, and therefore the Lord speaketh rather to the heart than to the eare, making also corrections more forcible within, than sensible without: and the other is punished in wrath and dis∣pleasure, hauing nothing added to his soule, but spirituall plagues and curses.

[ 2] Secondly, the one hath a soft heart, a heart of flesh, which may easilie be pierced: and the other hath an hard heart, a heart of Adamant, which is impenetrable. A needle or pin

will enter further, and be more felt in flesh that hath life in it, than a dagger or sword in stones that are senslesse. Iosiah his heart that was tender did melt at the only hearing of the Law: but Pharaohs heart that was obdurate, was little affe∣cted at the notable and imminent plagues that succeeded one another, vpon himselfe and all his Kingdome.

[ 3] Thirdly, the one is iudicious and prouident for himselfe, and therefore looketh from whence and wherefore reproofes and chastisemenrs doe come, and hath both skill and care to auoid the causes of them: And the other is ignorant and negligent, neither considering by whom nor for what faults he is smitten, and therefore remaineth incorrigible.

[Vse.] Instruction: 1. To shew wisdome by making vse of affli∣ctions: if we will profit by few, wee shall not be pursued by many: if we despise not small ones, we shall not be burdened with great ones: if words will serue the turne for redresse of things amisse, we shall not be much visited with strokes.

But though our former carelesnesse or stubbornnesse hath caused many of vs to be afflicted, as well as reprehended, and brought vs to as many troubles as rebukes, yet we shall free our selues from the reproch of follie, if wee can behold the hand that smiteth vs, and be truly humbled for the sins that cause vs to be smitten.

When our eares be opened, to hearken better vnto the voice of God: when our lips be prepared to make a more free and ful confession of our faults: when our soules be resolued with greater integritie to order our waies, we shall be recko∣ned among the number of the wise: for none can be bettered by crosses and sorrowes, but hee that hath wisdome and vn∣derstanding. And for this purpose, as often as we either giue correction, or take it, it is expedient to seeke the fruit of the same at Gods hand: neither the frequencie of punishments, multitude of stripes, nor the sharpnesse of strokes, without his blessing, will euer worke any good effect in the soule. It is a true saying, and spoken by the spirit of truth: Though thou shouldest bray a foole in a morter, among wheat braied with a * 1.37 pestell, yet will not his foolishnesse depart from him.

Verse 11. An euill man seeketh onely rebellion: and a cruell messenger shall be sent against him.

AN euill man] He that is destitute of Gods holy spirit, and walketh after the flesh, [seeketh only rebellion] setteth him∣selfe wholly to transgresse the Commandements of God, and delighteth in nothing so much as in that which is contrarie to his will: [and a cruell messenger shall be sent against him] euen as Kings and other Princes send out some forces (if need so require) to suppresse rebellions, and to apprehend and se∣uerely punish the Rebels: so the Lord armeth sometimes men with wrath and power against his enemies, and some∣times the Angels, and sometimes the vnreasonable creatures, and sometimes the insensible creatures, to be as it were his of∣ficers, appointed to plague them without mercy, and some∣times his owne hand immediately doth destroy them.

[Doct.] No wicked man is better, nor shall be otherwise dealt with than a Rebell.

Not only profest Atheists and Infidels, which openlie re∣nounce their Creator, and the King of the world, are so to be reputed, but sinfull dissemblers also, which impiously pro∣uoke Christ Iesus their Redeemer, & the King of the Church, are of the same number. Of such speaketh Ieremy, when hee saith, They are all rebellious traitors, walking craftily. And such * 1.38 doth Hosea complaine of, when he saith, My people are bent * 1.39 to rebellion against mee. Neither of these sorts thinke themselues well, so long as they are not doing of euill.

In their vocations they are worldly and couetous: in their recreations they are sensuall and voluptuous: in the worship of God they are negligent and hypocriticall: in all their workes, in all their words, in all their cogitations, continu∣ally in euery place iniquitie and sinfulnesse floweth from them.

• [Reason 1] First, they are all of them haters of God, such as repine at his honour and glorie.
• [ 2] Secondly, they contemne and violate his Lawes.

• [ 3] Thirdly, they are iniurious and aduersaries vnto his Sub∣iects.
• [ 4] Fourthly, they are souldiers and seruants of Satan his most mortall enemie.

[Vse 1] Instruction to the godly, to be warre of them, and vnlike vnto them, as much as they desire to be liked of God: that they commit euill lesse, and doe good things better, and seeke how to shew obedience, not only to the positiue lawes of Ma∣gistrates, (though that be necessarie for euery Christian) but also to the diuine Lawes of God, which is proper to Christi∣ans. The best and most ciuill wicked man in all the world, is but halfe loyall at the most: Albeit none could appeach him of treacherie, or contempt against his Prince, (though few that feare not God be faithfull vnto man) yet who can acquite him of rebellion and high treason against his highest soueraigne the Lord?

[ 2] Consolation to Gods people, whom the wicked doe hate and molest: Their enemies are not so violent against them, as the Lord: (for in malice against him, they doe so much maligne them) and therefore let them be well assured, that he will protect his subiects from Rebels: his seruants, his fauou∣rites, his children, from the weapons, and fury, and force of his enemies. With this selfe same reason doth he animate and incourage the Prophet Ezechiel, saying, Thou sonne of man, * 1.40 feare them not, neither be afraid of their words, although Rebels and thornes be with thee, and thou remainest with scorpions: feare not their words, nor be afraid at their lookes, for they are a rebelli∣ous house. And the greatest comfort of all is, when the Lord giueth them an heart to feare iniquitie, and not to delight in it; to flie from that which is euill, and not to follow it; to subiect themselues vnto him, and to striue against sinne, and not seeke rebellion. And what though they haue their frail∣ties, their faults, their corruptions, that they faile of many duties, that they fall into many offenses? Yet hee putteth a difference betweene faithfull subiects, which would, and can∣not obserue his Lawes better; and wilfull Rebels, which con∣temptuously despise his Lawes. Hee knoweth that his soul∣diers

are sometimes taken Captiues in fighting for him, and his enemies alwaies take vp weapons to fight against him.

[ 3] Terror for the vngodly, how great soeuer they bee, and how safe soeuer they seeme to be; for they are vile, as being Rebels, and in continuall perill of some grieuous plagues for a punishment of their rebellion.

Good men haue due cause to abhorre their waies: for they rise vp in armes against their heauenly King: and the righte∣ous God hath cause to execute iudgements vpon them; for they oppose themselues against his holy gouernment. And therefore when he beginneth to take them in hand, neither themselues nor any other shall be able to deliuer them out of his hands. Whatsoeuer creature shall haue the commission to torture and torment them, will be made both implacable and vnresistable, as Iehu to the house of Ahab, who spared not his owne mistresse: Ahashuerosh to Haman, who spared not his owne minion: Adramelech and Sharezer to Zaneche∣rib, who spared not their owne father. And what could the Sodomites say or doe against the violence of the fire? And what could Pharao say or doe against the rage of the waters? And what could Herod say or doe against the multitude and greedinesse of the vermine? Al these tooke their time (which was all the time of their life) to rebell: And God tooke his time at the length (which was a seasonable and fit time) to send out these cruell messengers against them. How strange∣lie then are they besotted, which conclude of a future safety by their present securitie? which feare no danger, because as yet they feele not destruction? as though a Rebell were free from all punishment, because he is not arraigned and execu∣ted so soone as he beginneth the commotion.

Verse 12. Let a Beare robbed of her whelpes meet a man, and not a foole in his follie.

THE she beare, whose yoong ones haue beene lately ta∣ken from her, exceedeth all other beasts in rage and fiercenesse. From thence doth Hushai take his similitude con∣cerning

Dauid: Thou knowest (saith he to Abshalom) thy father and his men, that they be strong men, and are chafed in minde, as a Beare robbed of her whelps in the field. And from thence doth * 1.41 the Lord draw a comparison to expresse the grieuousnesse of the plagues wherewith he purposed to punish the sinfull Is∣raelites: I will meet them as a Beare that is robbed of her whelpes, * 1.42 and will breake the kall of their hearts. And the immanitie of this beast may be discerned by that which befel the wretched boyes which scoffed at Elisha, and were cursed by him. It is said, that two Beares came out of the Forest, and tare in peeces two * 1.43 and fortie of them. And yet it is not so dangerous to meet with such a Beare [as with a foole in his follie] as to fall into the hands of a wicked man in the extremitie of his wickednesse and furie.

[Doct.] No wilde beast is so sauage and hurtfull as a violent and sin∣full man is.

Simeon and Leui were fooles in their follie, and worse than * 1.44 Beares, when they murdered all the Shechemites, and spoiled the Citie of Shechem. Saul was a foole in his follie, and worse than a Beare, when he caused fourescore and fiue Priests of the Lord to be slaine at one time, and smote Nob the Citie of * 1.45 the Priests with the the edge of the sword, both man and woman, both childe and suckling, both Oxe, and Asse, and Sheepe, with the edge of the sword. And such was the follie of foolish Pharao, Ahab, Iezabel, Herod, and of Paul himselfe before his conuersion.

[Reasons. 1] First, a Beare or other beast hath nothing in it beyond the nature of an vnreasonable creature: but a desperate sinfull man is possessed with the craft, crueltie, and madnesse of Sa∣tan, who is more outragious (and so maketh them) than any other liuing thing can be.

[ 2] Secondly, hee that keepeth himselfe out of the walke of a beast, is free from danger by him: and though a man should meet with him, yet it is not impossible by art or agilitie to get away from him: or if there were no escaping, yet at the most he hurteth only the body: but an impious wrathfull man will doe mischiefe farre off as well as neere. Haman re∣maining

at Shusan, had laid a plot for the murdering of all the Iewes in an hundred and seuen and twenty Prouinces. Where shall a man hide himselfe from the pawes and teeth of such a Tyrant? And these outragious beasts in humane shape, beside personall violence offered to the bodies of men, will diffame their names, and spoile their states, and subuert their families, and bring many soules to destruction.

[Vse.] Instruction, to walke warily euery where, and looke well to our selues, that we be not made a prey vnto them: for no Wildernesse is more full of Lions and Leopards, of Beares and Tigers, than townes and Cities are of barbarous and fu∣rious fooles. It is an absurd shift and excuse of the sluggard, to say, concerning the vnreasonable creature, A Lion is with∣out, * 1.46 I shall be slaine in the street: but it is a part of wisdome to thinke, concerning these mankinde beasts, a Beare may bee in the way, in the street, in the house, and at the table: and therefore it is not safe for mee to meet with him: that is, by indiscretion and carelesnesse to giue him aduantage against me. Neither can there bee safety sufficient for any, by any circumspection, vnlesse the Lord bee our protector. If hee should absent himselfe from vs in his displeasure, how soone would the wicked swallow vs vp and deuoure vs, their malice being so immeasurable? But he standing by vs in his fauour, though we walke thorow a roaring wildernesse of wood and wilde people, yet are we preserued from all hurt and perill.

Verse 13. He that rewardeth euill for good, euill shall not de∣part from his house.

HE that rewardeth euill for good] that dealeth iniuriouslie and vnkindly with him that hath declared his loue in outward courtesies any way for his benefit and profit, whe∣ther by word or deed; or hath sought the saluation of his soule, by helping him against his sinnes, [euill] plagues and punishments from God, and many times displeasure from men also, [shall not depart from his house] from himselfe espe∣cially, and from his wicked posteritie.

[Doct.] Vngratefulnesse for fauours receiued or offered is a hainous and dangerous sinne.

Iotham chargeth the Shechemites not onely with bloodie * 1.47 crueltie in massacring and murdering the seuenty innocent sonnes of Gedeon, but with barbarous inhumanitie, in dea∣ling so vnkindly with his house, whose hand had alwaies beene prest and ready for their libertie, liues, and safetie. Dauid was much mooued when hee was so doggedly dealt with by Nabal, at whose hands hee had deserued so much good, in preseruing of his flocks: and God was more offen∣ded * 1.48 with Nabal than Dauid was, and reuenged his quarrell vpon him, and that with no lesse punishment than the stroke of death.

And the same Dauid complaineth of the same sinne in his * 1.49 malicious aduersaries, which were as greedie of his ruine, as he was desirous of their preseruation; which put on armour to persecute and take away his life, though he put on sacke∣cloth to fast and pray for the protection of their liues.

[Reason 1] First, they which are vngratefull to men that haue beene beneficiall vnto them, are also vnthankfull to God who hath inclined their hearts, and made them able to doe them good. By this it doth appeare, that Ioas did neuer render due prai∣ses to the Lord for his preseruation and crowne, because hee yeelded such hard measure to the sonne of Iehoiada, who had before beene his protector, and brought him to the Kingdome.

[ 2] Secondly, nature teacheth to requite good with goodnes; and Religion requireth to returne good for euill; and there∣fore a great offense it is to requite euil with euill, but most in∣tolerable to recompence good with euill.

[Vse.] Terror for them that are both foolish for themselues, and churlish towards their benefactors; which are most bitter and violent against their best friends, and those which deale most faithfully with their soules: they will die vpon their e∣nemies enemie, and mortally maligne him that wisheth and would worke their immortall happinesse. No foe is so offen∣siue to them, as hee that praieth for them, and giueth them

good counsell, and setteth himselfe against their sinnes, euen those sinnes and lusts which fight against their soules, for their perdition. For such did Ieremie make praiers at first, and imprecations at last, by the spirit of prophecie, foretel∣ling their miserable condition, according as our present text doth also declare the same: Shall euill be recompensed for good? * 1.50 For they haue digged a pit for my soule. Remember that I stood be∣fore thee to speake good for them, and to turne away thy wrath from them. Therefore deliuer vp their children to famine, and let them drop away by the force of the sword, and let their wiues be robbed of their children, and be widowes: and let their husbands bee put to death, and let their yoong men be slaine by the sword in the battle.

[ 2] Admonition, to take heed that we shew not our selues vn∣thankfull vnto God, sithence it is so odious and full of dan∣gers to be vnthankfull vnto men. Forasmuch as hee ladeth vs with blessings, let vs againe with lips and liues declare his praises, that the glorie of his benefits may returne to him, and the vse and comfort of them redound to vs. Away with murmuring, though sometimes hee afflict vs: and abandon all pride and insolencie, when he doth enrich vs. It is a bru∣tish part, and lesse beseeming men than beasts, when they are fat and full, to kicke with the heele at him that hath fed them, as all high minded and contemptuous persons doe against the Lord.

Verse 14. The beginning of strife is as hee that openeth the waters: wherefore before the contention be medled with, leaue off.

THE beginning of strife] the person which is the beginner of strife, he that giueth the onset thereunto, [is as hee that openeth the waters] that diggeth downe the heads of ponds, or bankes of riuers, whereby the waters are held in; which being by this meanes let loose, can neither be brought in againe, nor restrained from doing of hurt; but the breach increaseth, and cannot easilie be stopped: and the streame is violent, and cannot easilie be staied. [wherefore, before the con∣tention be medled with, leaue off.] if it be possible, let there be

no beginning of strife; but if there be, withstand the procee∣ding, and giue vp before the matter grow to heat, and the suit to charges.

[Doct.] So soone as men fall to strife and debate, they presentlie make way for troubles and perils.

It is not more certaine that boisterous windes will raise vp raging waues, nor that breaches in the Sea bankes will let out floods into the Land, than that contentions among men will turne to their detriment and great annoyance.

Yet is not sinne to bee winked at, but contended against: nor the truth to be betraied, but contended for, so that it be done in godly zeale and wisdome, without fleshly frowardnes and indiscretion. Neither is it vnlawfull to stand for a good cause in suit of Law, either as Plaintiffe or Defendant, so that it be vpon necessitie, when hee can neither vndergoe the wrong without great hurt to his estate, nor otherwise but by that meanes enioy his right: and so that equitie bee sought for, and not reuenge or victorie; nor any course taken in the prosecution of the matter, but onely that which is agreeable to Christian loue.

Abraham quickly perceiued the euent that would ensue * 1.51 vpon the iarres betweene his heardmen and his Nephew Lot, that variance might in time haue beene set betweene them∣selues also; and therefore foorthwith tooke order to extin∣guish them before the flame was growen too great.

[Reason 1] First, they hinder men from the faithfull and fruitfull ex∣ercises of all the holy seruices of God. Their praiers are in∣terrupted: their attention to the word is disturbed: they can∣not cheerefully giue thankes to the Lord, nor doe any other duty in due and seemely manner.

[ 2] Secondly, they worke much mischiefe, and procure mani∣fold transgressions, as S. Iames testifieth, where enuying and strife is, there is sedition, and all manner of euill workes. There * 1.52 will be dangers of vncharitable surmisings, disclosing of se∣crets, false accusations, periuries, quarrels, railings, oppres∣sion, and shedding of blood, beside many other pernicious effects of like nature.

[ 3] Thirdly, Gods curse doth vsually accompanie them, as well they deserue the same, whereas his fauour and blessing doth dwell with peace, and those that embrace it.

Instruction, to foresee alwaies what is like to be the end of euerie controuersie, before we step one foot towards the be∣ginning of it. It is a point of singular wisdome, to follow the counsell, or rather to obey the commandement that is giuen in another place: Go not foorth hastily to strife, lest thou know not what to doe in the end thereof, when thy neighbour hath put thee to * 1.53 shame. Debate thy matter with thy neighbour, and discouer not thy secret to another, lest he that heareth it, put thee to shame, and thine infamie doe not cease. An inundation of disgrace and ex∣penses, together with sorrow and vexation, is sooner brought than remooued; and many men ouer-whelme themselues with such miseries of want and molestations, that they can neuer get out of them, vntill their state bee drowned. For preuention whereof, first, be at peace with God; for he that hath obtained forgiuenesse of sinnes at his hands, will rather pardon offenses, than be contentious with offenders, especi∣ally for trespasses against themselues. Secondly, get the spi∣rit into thy heart, and then shalt thou feed of the fruits there∣of, which are loue, ioy, peace, long-suffering, gentlenesse, &c. That will worke such heauenly wisdome, as is pure, peaceable, gentle, and easie to bee intreated. Thirdly, be∣ware of a make-bate, and take heed of pride; for the one with∣out vs will tell tales in our eares, and the other within vs will distemper our hearts, and both of them make vs contenti∣ous, and vnquiet in our behauiour.

Verse 15. He that iustifieth the wicked, and hee that condem∣neth the iust, euen they both are abomination to the Lord.

HE that iustifieth the wicked] which either publikely or pri∣uately doth either warrant the vnlawfull actions of sin∣full men, or cleereth them of the practise of that whereof they are guiltie, or freeth them from the punishments which their faults doe iustly require, [and he that condemneth the iust]

imputing those things vnto them for faults, which indeed are vertues, or not at all any offenses, (as they did to the Di∣sciples of Christ, for plucking, rubbing, and eating the eares of corne on the Sabbath day, which in that case might bee done without sinne) or laying those crimes to their charge whereof they are innocent and faultlesse: [they both are abo∣mination to the Lord] the one as well as the other is loathed and disliked of him, and neither of them shall escape the iudgements which are to be executed by him.

[Doct. 1] It is a dangerous sinne to giue any allowance to euill men in their euill waies.

Among many sorts of sinners which are liable to woes and curses, in the Prophecie of Isaiah they are numbred and threatned which iustifie the wicked for a reward, and take away the * 1.54 righteousnesse of the righteous from him. And in the 24. Chapter of this booke a particular plague is denounced against them, that they shall be made odious to men, and they shall haue them in detestation: He that saith to the wicked, Thou art righ∣teous, * 1.55 him shall the people curse, and the multitude shall abhorre him.

[Reasons. 1] First, such a one condemneth the Law of God: for that condemneth the wicked, whom he cleereth.

[ 2] Secondly, he doth as much as he may to bring sinne into credit, that others should also practise it without feare or reproch.

[ 3] Thirdly, he hardeneth the heart, and hurteth the soule of the offender, debarring him from corrections, which are the medicines of God for the curing of euils. Hee dealeth as a murderer vnder the name of a Physitian, that incourageth his patient to eat poison freely.

[ 4] Fourthly, he taketh a course to kindle Gods wrath against the whole Countrey, and to draw downe publike plagues for want of equitie and execution of iustice.

[Vse 1] Instruction for those that are in place of authoritie, to take heed that they bee not too indulgent to obstinate malefa∣ctors. They may gratifie men thereby, and make them∣selues acceptable vnto them, but in the meane time they dis∣please

the Lord, and make themselues abominable to him. And in sparing of grieuous transgressors which ought to bee punished, they make themselues accessarie to their transgres∣sions, and many times, like Saul and Ahab, beare a part of the punishment.

[ 2] Reproofe of Iurers, that addict themselues to acquite those whom they know to be guiltie of blood, or other hainous of∣fenses, and to that end labor the rest of their companions to ioine with them in the same periurie and corruption, and so infect their fellowes, and striue to staine the iudgement seat with vnrighteous sentence and proceedings.

And heere also are to bee reprehended such as haue their pennes ready to write in the behalfe of any bad person, to procure him release, and as it were to rescue him from the righteous hand and strokes of the Officer.

Neither are those forward compurgators to bee passed by without rebuke, who are prest and swift to aduenture their word, yea their oath, and so their soules and saluation, in commendation of any that will intreat them, though neuer so leaud and licentious. When they are perswaded, and of∣ten when they know that hee sweareth falsly, and is culpable of the fact whereof he is accused, yet they say, and sweare, and publikely protest to God and men, that they thinke him to be honest, and his oath to be true. And what shall we say of flatterers? Doe not they palpably iustifie the wicked? And doe not they, and euery one that magnifieth the vngodly, giue cause of suspicion, that they also little dislike of vngod∣linesse? For it is said, that they which forsake the Law, praise * 1.56 the wicked: but they that keepe the Law, set themselues against them.

[Doct. 2] He that condemneth the righteous] It is not safe for any to lay blame vpon blamelesse persons.

Our Sauiour admonisheth them that would not come into iudgement, to beware of iudging; and them that would not be condemned, to take heed of condemning. It is not lawful for any to iudge or condemne without a calling, nor vnrigh∣teously in a calling.

[Reason 1] First, it proceedeth from crueltie, hypocrisie, or at least from temeritie and rashnesse.

[ 2] Secondly, it is contrarie to loue, mercie, and iustice.

[ 3] Thirdly, it is a wrong offered vnto the Lords people: for hee is a Guardian and keeper of the righteous, and so much as he loueth them, he must needs loath their aduersaries that iniuriously condemne them.

[Vse 1] Terror for backebiters, and all those which are alwaies and in euery place, vpon their benches and iudgement seats, re∣ceiuing verdicts, and passing sentences vpon the behauiour and very hearts of innocent men. Either with lies and slan∣ders they accuse them of things which they neuer commit∣ted, or else depraue those things which they faithfully per∣formed. They carpe at their wisest speeches, and quarrell at their iustest actions, and finde fault with their vprightest meanings, and so make their greatest graces carry an appea∣rance of greatest corruptions. Such doth the Prophet threa∣ten, when he saith, The cruell man shall cease, and the scornfull shall be consumed, and all that hasted to iniquitie shall be cut off: which made a man to sinne in his word, and laid a snare in the gate for them that reprooued them, and made the iust to fall without a cause.

[ 2] Consolation for them that beare the burden of wrong iudgement, that sithence the Lord is so farre displeased with them that causelesly condemne the righteous, he will there∣fore in due season cleere their righteousnesse. So hee hath promised when he saith, that he will bring it foorth as the light, and their iudgement as the noone day. And so hath hee verified * 1.57 his word by many examples in the Scriptures, whereof Na∣boths case is one, and by manifest experience in all ages.

Verse 16. Wherefore is there a price in the hand of a foole to buy wisdome, seeing he hath no heart?

WHerefore is there a price in the hand of a foole] Whitherto serueth it that a foolish wicked man hath wealth, time, and other meanes, [to buy wisdome] procure the knowledge

of God, [seeing he hath no heart] when hee hath neither wit, nor will to vse them to that holy end? The meaning is, that a sinfull man is nothing the better for all his riches, or what∣soeuer else he possesseth, if he haue no affection or desire to seeke and labour for sound vnderstanding.

[Doct. 1] All outward blessings are as it were prices whereby wee should purchase grace and wisdome.

The exhortation which Salomon maketh, Chap. 4. verse 7. importeth so much, where he saith, Wisdome is the beginning: get wisdome therefore, and with all thy possession get vnderstanding. Thereby many fruitfull bookes are prouided, and thereby many faithfull Instructers are maintained, and thereby many other good helpes and opportunities are enioied, as in that place shall be more largely declared.

[Doct. 2] Seeing he hath no heart] No meanes can make a man wise, which wanteth a good will to learne heauenly wisdome.

Ismael had good education, and Achitophel had quicke capacity, and the foole spoken of in the Gospell had store of riches; and none of all these attained to any grace. One of them was strong, and another wittie, and another wealthie; but neuer a one wise and godly.

Iudas heard as good a Teacher as Peter, or any other Apo∣stle, and had as good companie, and saw as many miracles; and yet they hauing good hearts, became worthy and excel∣lent persons: and he hauing a false heart, became a cursed Traitor, and a Diuell.

[Reason 1] First, wisdome is from aboue: the spirit of God doth infuse it, and no meanes of their owne force beget it, as Elihu spea∣keth concerning old age: I said, the daies shall speake, and the * 1.58 multitude of yeeres shall teach vnderstanding. Surely there is a spirit in man, but the inspiration of the Almightie giueth vnder∣standing. Great men are not alwaies wise, neither doe the aged al∣way vnderstand iudgement.

[ 2] Secondly, without the spirit, where the heart is away, and the desire of wisdome is wanting, there all these meanes, which seeme to bee helpes, doe turne to hurts, as goods,

good instructions, sharpnesse of wit, time and leasure, and many such like. They choke the word, and harden the hart: they puffe vp the minde: they draw all the affections to vanitie.

[Vse.] Instruction, when God hath put wealth and earthly com∣modities into thine hand, that thou get grace and heauenlie blessings at his hand, and bee not confident of hauing any thing without the well vsing of it. If a price bee committed vnto thee, be sure to seeke direction how to lay it out for best aduantage to thy soule.

Trust not thine owne heart, as it is by nature; for nothing can bee more treacherous than a carnall heart to a naturall man. Neither is it enough to be wealthy, wittie, or mighty: for so thou maiest be, and yet be the more miserable, wretch∣ed, and accursed. Neither satisfie thy selfe in this, that thou art taught the waies of God, and liuest vnder an holy ministe∣rie; for so doe many, to their greater condemnation: but labour for a gracious heart, and lay vp spirituall treasures, and be good ground to receiue the good seed of the Gospell, that thou maiest yeeld to God the fruits of obedienee, and God may yeeld to thee the recompence of glorie, and then shalt thou make good markets with the price in thine hand, and then art thou truly wise vnto saluation.

Verse 17. A friend loueth at all times, and a brother is borne for aduersitie.

A Friend] He that is true and trustie, [loueth at all times] is constant in good will, and ready alwaies to performe euery dutie of kindnesse: [and a brother] a naturall and deare friend, and not euery naturall brother or kinsman, (for it is said in the next Chapter, verse 24. that a friend is neerer than a brother: and in the 19. Chapter, verse 7. All the brethren of the poore doe hate him) [is borne for aduersitie] then beginneth to shew himselfe as if he were new borne, when a man being in affliction hath most need of him.

[Doct.] The change of a mans estate causeth no alteration in the affection and behauiour of faithfull friends.

If his companion be aduanced, and rise aboue him, hee is not mooued with enuy, but with gladnesse: if he be depres∣sed, and sinke beneath him, hee doth not despise, but pitie and succour him. It was Ionathans ioy to see Dauid farre in the fauour of Saul: and it was a great griefe vnto Ionathan, to see Saul so farre incensed against Dauid. If hee could haue confirmed his fathers good opinion of him before he began to maligne him, he would haue preuented the breach: if hee could haue reconciled his minde to him afterwards, he would haue done it.

And Ruth was no lesse louing and dutifull to Naomi at her returne to Iudah emptie, than when she came vnto Moab full. In euery place, and in euery state, she was all one, after they two had growen to be one. Whither thou goest (saith she) I will * 1.59 goe: and where thou dwellest, I will dwell. Thy people shall bee my people, and thy God my God. Where thou diest, I will die, and there I will be buried. The Lord doe so to me, and more also, if ought but death depart thee and me.

It is set as a brand of reproch vpon those of Asia, as Phy∣gellus and Hermogenes by name, that they turned away from Paul when he was in prison: and as an ensigne of honour for Onesephorus, that he oft refreshed him, and was not ashamed of his chaine.

[Reason 1] First, the loue of faithfull men is not grounded on the goods, but on the goodnesse of their friends; and therefore if their graces hold, though their substance faile, they remain firme and immutable, and therein is their integritie and vp∣rightnesse declared; whereas a dissembler in selfe-loue buil∣deth vpon the hope of profit and commoditie, which once failing, hee fadeth, and all his faire shewes come to no∣thing.

[ 2] Secondly, they are tender-hearted, and full of pitie, (the aduersitie and troubles of their friends working vpon them, as the ach and paine of one member affecteth another) and

therefore that is the time wherein their loue and care to mi∣nister comfort vnto them will be the more manifested.

[ 3] Thirdly, God hath ordained one of his seruants to bee an hand and helper to another in necessities; and to that end hee hath giuen commandements, and promises of reward: and to that end both by force of his prouidence, and worke of his spirit, hath vnited them together as brethren.

[Vse. 1] Instruction, as to be circumspect with whom we ioine in league and societie, that they bee honest and vertuous per∣sons, so to be setled in our affections, that wee shew not our selues vnconstant and variable. Wauering minded men are alwaies without honour, especially when they be changeable in matters of God, and slipperie to their friends in their ami∣tie. Well may such be counted flatterers, for faithfull friends they neuer were, nor beneuolent mindes did they euer beare And yet if men will needs bee swaruing, and start away from those that made reckoning of their loue, let them doe it in the time of their friends prosperitie, that they torment them not with their perfidious dealing, if they should fall in∣to aduersitie. That traiterous Achitophel did bring more an∣guish to Dauids heart by his apostasie, than did the greater part of the other Rebels. And Iob did much complaine of them that plaied the winter-brookes with him, ouerflowing with proffers of courtesie when he had no need of them, and being empty of compassion, as drie ditches are of water, when he expected some comfort from them.

[ 2] Consolation, that the Lord himselfe will loue his children perpetually, which maketh his children to loue their friends so constantly. No brother is so neere to his brother, nor any sonne to a naturall parent, as euery good man is vnto him: wherefore if men by his worke haue their hearts so fast and firmly knit one to another with such entire affections, how much more will he, in his infinite goodnesse and mercy, re∣maine eternally fauourable and gracious vnto them that are as deere vnto him as if they were members of his owne bo∣dy? And many times their commiseration doth exceed their

power. They can mourne for, but not releeue the distres∣sed state of their best beloued dearlings: but he is euery way all-sufficient: his abilitie and might extend as farre as his goodnesse and mercie: his arme is long enough and strong enough to draw his people speedily out of the bottome of the deepest miserie.

Verse 18. A man void of vnderstanding clappeth the hand, ta∣king vpon him suretiship before his friend.

A Man void of vnderstanding] An vndiscreet and foolish person [clappeth the hand] giueth his word for another mans debt, and confirmeth the same by giuing his hand or writing, or other meanes, such as whereby a promise is rati∣fied: [taking vpon him suretiship before his friend] voluntarilie, rashly, and vnaduisedly, being ready to offer himselfe to this burden before he be intreated thereunto. See Chap. 11. verse 15.

Verse 19. He that loueth strife, loueth transgression: and hee enlargeth his gate that seeketh a breach.

HE that loueth strife] which is not vpon necessitie drawen into contentions, nor through infirmitie sometimes falleth thereinto, but taketh delight in brawles and contro∣uersies, [loueth transgressions] is surely a wicked man, and ta∣keth pleasure in sinne, which is the cause of his vnquietnes; and likewise procureth many euils to ensue vpon debate and variance, which are the effects of his turbulent humour: [and he inlargeth his gate that seeketh a breach] he that picketh quarrels, and is desirous to fall out with men with whom be∣fore he was at agreement, setteth open a wide doore to let in many mischiefes. See verse 14.

Verse 20. Hee that hath a froward heart, shall not finde good: and he that is peruerse in his tongue, shall fall into euill.

HE that hath a froward heart] which is not only misled by ignorance, or subiect to faults by frailtie, or ouertaken at some times by passions, but is giuen to be wilfull and stub∣borne, his soule is in the power of frowardnesse: [shall not finde good] shall obtaine no fauour or blessing from God, but iudgements and curses rather, both for his euerlasting state, and for his present condition, howsoeuer hee may seeme to possesse many earthly commodities: [and hee that is peruerse in his tongue] which abuseth his tongue to swearing, lying, flattering, railing, filthinesse, or any other leaud speaking, [shall fall into euill] shall feele and finde in the end some hea∣uie stroke of God to light vpon him. See the danger of fro∣wardnesse, Chap. 11. verse 20. where the froward of heart are said to be abomination to the Lord: and Chap. 12. vers. 8. where he that is froward in heart is threatned to bee despised. And the danger that commeth by an euill tongue shall be shewed in the next Chapter, verse 7.

Verse 21. He that begetteth a foole, begetteth him to his owne sorrow: and the father of a foole shall haue no ioy.

HE that begetteth a foole] The parents of those children which are destitute of wisdome and grace, [begetteth him to his owne sorrow] procure to themselues matter of griefe in the very generation of an vngracious seed: but feele the bit∣ternesse of it when they finde the frowardnesse and rebellion, and (it may be) the miserie and euill end of such sinfull sons: [and the father of a foole shall haue no ioy] His meaning is not, that they which haue wicked children are without all com∣fort: for then the best men, as Abraham, Isaac, Iacob, Dauid, and other excellent persons, should haue beene altogether comfortlesse, hauing godlesse sonnes as well as godly: but

they can haue no reioicing in such a wicked progenie, so long as they continue in their impietie and follie. See Chap. 10. verse 1.

Verse 22. A ioifull heart causeth good health: but a sorrowfull minde drieth vp the bones.

A Ioifull heart] especially that which is refreshed and made merrie with godly ioy, [causeth health] is many times as good as physicke and wholesome medicines for the resto∣ring of health to weake bodies, and keepeth the healthie in very good temper, by a certaine vitall vigour which it con∣ueieth into them: [but a sorrowfull minde] an heauie spirit, which is cast downe without iust cause, or beyond iust mea∣sure, [drieth vp the bones] causeth the body to be out of tune, and greatly diseased, by consuming the radicall moisture, and filleth the bones with aches, and wasteth the marrow that is in them. See Chap. 13. verse 13.

Verse 23. A wicked man taketh a gift out of the bosome to per∣uert the waies of iustice.

A Wicked man] Both the partie that hath the bad cause, and standeth in it, and the vniust Iudge, or other corrupt Of∣ficer, that will be induced to doe wrong, [taketh a gift] which the one hath prepared to giue, and the other knoweth to be brought, [out of the bosome] closely and priuily, that others discerne it not [to peruert the waies of iustice] to ouerthrow the right, and stop the course of Law, wherein (as in broad and high waies) the Magistrate should walke without all partiali∣tie. The force of gifts and bribes hath alreadie beene decla∣red, verse 8.

Verse 24. Wisdome is in the face of him that hath vnderstan∣ding: but the eies of a foole are in the ends of the earth.

WIsdome is in the face of him that hath vnderstanding] the modest, lightsome, and amiable countenance of a dis∣creet

and vertuous person, and especially the staiednesse of his eies, declareth and publisheth him to be wise: [but the eies of a foole are in the ends of the earth] his lookes and counte∣nance bewray and discouer the leaudnesse, follie, and sottish∣nesse that is within him, and namely the inconstancie or wandring of his eies, rouing hither and thither, as if he would looke from one side of the land to the other.

[Doct.] A gracious heart will shew it selfe in a seemely counte∣nance.

The sinne of the soule doth marre the face, and maketh them that are faire to appeare ill-fauoured: and the sinceritie of the conscience doth beautifie the countenance, and cause them that are deformed to looke pleasantly. Which Salomon the Writer of this booke, doth testifie in his other booke of Ecclesiastes: The wisdome of a man doth make his face to shine, * 1.60 and the strength of the face shall be doubled.

It is noted of Steuen, that euen when he was in the hands of his aduersaries, and his aduersaries were in hand to take away his life, there was a maiestie in his countenance before all the Councell that looked stedfastly vpon him: they saw his face, as it * 1.61 had beene the face of an Angell.

[Reason 1] First, godly wisdome maketh the heart good, and a good heart maketh a cheereful countenance, as was before shewed, Chap. 15. verse 13.

[ 2] Secondly, it freeth men from the force and violence of lust, pride, passion, and guiltinesse, which distemper the heart, and disfigure the face, as was to bee seene in the wrath of that cursed caitiffe Cain.

[Vse 1] Instruction, so to gouerne all our affections, that euerie one of them doe grace our presence, and cause our faces well to become vs.

[ 2] Sometimes wee shall be occasioned to anger and displea∣sure: sometimes to mirth and cheerefulnesse: sometimes to sorrow and sadnesse: sometimes we shall conuerse with ma∣ny publikely: sometimes with fewer priuately: in all those cases let vs so demeane our selues before them that shall be∣hold

vs, that they may see grauitie and moderation, with such gestures, lookes, and behauiour, as well beseemeth the sonnes of wisdome. Fiercenesse, frowning, lowring, light∣nesse, must be as heedfully auoided as complainants, that will bee ready to accuse vs of follie to euery one that looketh in our faces.

Reproofe of them that being too bad alreadie, abuse their eies, and other members and senses, to make themselues worse; as vncleane persons and wantons doe fill their hearts with lust, the couetous with worldly desires, the proud with selfe-liking, and admiration of their owne persons, apparell, or possessions, and others as they are otherwise affected. These are farre from Iobs spirit, and Dauids: they make no * 1.62 couenant with their eies to restraine them from euill obiects: they pray not to the Lord to turne them away from regar∣ding vanitie.

Verse 25. A foolish sonne is a vexation to his father, and a bitternesse to her that bare him.

HIs contemptuous and disobedient behauiour to his pa∣rents, and other leaud conditions, and (as it often fal∣leth out) his vnhappy estate, doth fill the hearts both of his father and mother with anger, and with great griefe and sor∣row. See Chap. 10. verse 1.

Verse 26. It is not good euen to condemne the righteous, nor to strike ingenuous men for equitie.

IT is not good] but euill and hurtfull [to condemne the righte∣ous] to speake against or passe sentence vpon harmelesse men with our lips; or so much as to censure them in our hearts: [nor to smite ingenuous men] to punish well disposed and faithfull persons, whom the Scripture, in regard of the free spirit that is in them, whereby they are preserued from the power and bondage of sinne, and in regard of the dignitie that grace hath aduanced them vnto, doth call by the name

of free men and princes, as the word heerevsed doth signifie, [for equitie] either for shunning that which is vnlawfull and naught, or doing that which is commendable and good.

[Doct.] It is very dangerous to deale hardly with good men for their godly behauiour.

The Lord in the Law doth admonish the Magistrate to be∣ware of this sinne, and to the prohibition annexeth a com∣mination or threatning, to make him the more heedfull to auoid it: Thou shalt keepe thee farre from a false matter, and * 1.63 shalt not slay the innocent and righteous: for I will not iustifie a wic∣ked man: that is, I will finde out the guiltinesse of such vniust Iudges and Rulers, and I will accordingly plague them for the same. This may be exemplified by that which befell Pha∣rao, Ahab, Iezabel, and Manasse, though not to his destru∣ction, yet to his smart; when of a Prince he was made a pri∣soner, and bound with chaines like a malefactor. And the Lord Iesus told Paul whiles he was violent against them that beleeued in his name, hee did but vnwisely beat the point of the goad with his heeles: He kicked against the pricke, as in the end it was told him. * 1.64

[Reason 1] First, it is cleane contrarie to the end and purpose of au∣thoritie, to lay burdens vpon well-doers: for the Magistrate is appointed to be the Minister of God for their wealth, and to * 1.65 yeeld incouragement and praise vnto them.

[ 2] Secondly, they are all the members of Christ, and no lesse deere vnto him than the apple of his eie, as himselfe doth te∣stifie, Zach. 2. 8.

[ 3] Thirdly, euery good cause for which any faithfull man doth suffer wrong, is Gods cause; and therefore whosoeuer opposeth himselfe against that and him that maintaineth it, impugneth Gods glory, and pursueth his seruant.

[ 4] Continuall cries ascend to heauen against them that smite the righteous with the fist of wickednesse: the crie of cruelty, the cries of them that are cruelly handled, the cries of all Gods people in the behalfe of the oppressed, against their ad∣uersaries and oppressors.

[Vse.] Instruction for all them that are Gouernours, either do∣mesticall or publike, in the higher places or inferiour, to re∣serue their strokes for malefactors, and their fauour for well∣doers. It is a sinne, not to incourage them, not to comfort them, not to defend and succour them: and especially to kill and murder them, as the tyrannicall red beast of Rome is wont to doe. If it be not good to condemne the iust, and smite the righ∣teous, then it is naught to spoile and vndoe them, and worse to make hauocke and slaughter of them: and then surely the world cannot long goe well with him and his adherents, A∣gents, and well-willers, nor with any of them that walke in his steps, sithence it is their occupation to bee butchers and shedders of blood, euen the blood of them that most faith∣fully and sincerely giue testimonie to the truth of the Lord. They are neuer about their worke, but when they are about some mischiefe against the people of God, and his seruices; which should mooue euery Christian Ruler to bee as vnlike vnto them in practise, as in profession; and to shew as much kindnesse to those that walke in the waies of righteousnesse, as they doe crueltie and fiercenesse.

Verse 27. He that hath knowledge, spareth his words: and a man of vnderstanding is of a coole spirit. Verse 28. Euen a foole, when hee holdeth his peace, is counted wise: and he that shutteth his lips, prudent.

HE that hath knowledge] which is endued with sound wis∣dome, [spareth his words] holdeth in and keepeth backe vnnecessarie and fruitlesse speeches: hee delighteth not in speaking much, but in speaking well: [and a man of vnder∣standing] being both iudicious and godly, [is of a coole spirit] is moderate, and well staied in his affections: not easily bur∣sting foorth into anger, but diligentlie taking heed of the heat of his heart, and thereby is able to bridle his tongue from multiplying of many and passionate words. [Euen a foole, when he holdeth his peace, is counted wise] So excellent a

thing it is to keepe silence in time and place, that euen a sillie person and Idiot holding his tongue, is deemed wise, and ta∣ken for a discreet man, because that by foolish babling hee bewraieth not his ignorance and follie.

[Doct.] It is a point of singular wisdome, to be silent vntill it bee fit to speake.

As he is barren and fruitlesse, that is alwaies mute, and will say nothing, so he is vnaduised and witlesse, that is euer tal∣king, and will not conceale any thing. A foole powreth out all * 1.66 his minde: but a wise man keepeth it in till afterward. And there∣fore S. Iames admonisheth euery man to bee swift to heare, and * 1.67 slow to speake.

[Reasons. 1] First, he that is talkatiue, and giuen to many words, doth through his rashnesse vtter many idle words: much mudde of vanitie wil issue out where the sluce of moderation is pluc∣ked vp, and passage giuen to all that can be spoken.

[ 2] Secondly, hee wrongeth both himselfe and the companie, in taking the place from others which would be more profi∣table in their conferences.

[ 3] Thirdly, he maketh himselfe contemptible and ridiculous to them that heare him, by shewing his pride, arrogancie, and ignorance; whereas hee that is more desirous to hearken to others than to heare himselfe, is commended for his mode∣stie and discretion, healeth his ignorance by learning in si∣lence, before that he was knowen to be ignorant.

[Vse 1] Confutation of their vaine mindes, that thinke their spea∣king much wil make them much to be commended and spo∣ken of for wisdome. They trust that their praises will bee as many as their words, and therefore their words bee as many as they can haue time to deliuer, and more than any wise man is willing to heare. But seeking glorie, they meet with disgrace: and hoping to bee had in admiration for being able to say very much, they fall into derision for not being ashamed to talke too much. The simplest and meanest that hath so much wit as not to discouer the want of his wit, is preferred by God, and all men of iudgement, before him

that is continually striuing to shew himselfe wittie, by multi∣tude of words.

[ 2] Instruction for euerie one to be no lesse frugal in ordering his words, than he ought to be thriftie in managing his state. For it is as dangerous to be lauish in spending of speech, as it is to be wastfull in laying out of money; and both will bring shame and miserie. In regard whereof, it is needfull, among many other vices, to abandon selfe-conceit and wrathful∣nesse; and among many other graces, to store the heart with lowlinesse and long-sufferance. When the affections of a man are kindled with passionate distempers, his tongue foorth∣with is fired with the flame thereof, and the hot breath that fumeth out of his mouth is difficult to be cooled. All immo∣derate anger and fiercenesse doth weaken the heart, and strengthen the lips: it maketh the tongue violent, that it will not be tamed; and the minde impotent, that it cannot ouer∣rule it: and therefore when Iames perswadeth men to be slow * 1.68 to speake, he doth aduise them to be slow to wrath also.

Notes

• * 1.1

  Iam. 5. 5.
• * 1.2

  Eccl. 4. 13. 14.
• * 1.3

  Prouer. 14. 35
• * 1.4

  Ier. 17. 9. 10.
• * 1.5

  2. King. 8. 13.
• * 1.6

  Matth. 26.
• * 1.7

  1. King. 8. 39.
• * 1.8

  Iob 16. 19.
• * 1.9

  1. Sam. 22.
• * 1.10

  1. Sam. 23. 21.
• * 1.11

  Act. 6. 13.
• * 1.12

  Prouer. 25. 23
• * 1.13

  Lam. 1. 22.
• * 1.14

  Pro. 24. 17. 18.
• * 1.15

  2. Sam. 7. 18. 19
• * 1.16

  Gen. 50. 23.
• * 1.17

  Ruth 4. 12.
• * 1.18

  Psal. 112. 1. 2.
• * 1.19

  Psal. 37. 26.
• * 1.20

  Psal. 50. 16.
• * 1.21

  Prouerb. 26. 9.
• * 1.22

  Rom. 2. 21. 22.
• * 1.23

  Iam. 3. 9.
• * 1.24

  Eph. 5. 3. 4.
• * 1.25

  Act. 26. 11.
• * 1.26

  Heb. 13. 15.
• * 1.27

  Prouer. 18. 16
• * 1.28

  Prouerb. 19. 6
• * 1.29

  Hos. 4. 18.
• * 1.30

  1. Sam. 8. 3.
• * 1.31

  Exod. 23. 8.
• * 1.32

  Iam. 5. 19. 20.
• * 1.33

  Gen. 37. 2.
• * 1.34

  1. Cor. 1. 11.
• * 1.35

  Ier. 5. 3.
• * 1.36

  Hag. 1. 12.
• * 1.37

  Prouer. 27. 22.
• * 1.38

  Ier. 6. 28.
• * 1.39

  Hos. 11. 7.
• * 1.40

  Ezek. 2. 6.
• * 1.41

  2. Sam. 17. 8.
• * 1.42

  Hos. 13. 8.
• * 1.43

  2. King. 2. 24.
• * 1.44

  Gen. 34.
• * 1.45

  1. Sam. 22. 18. 19.
• * 1.46

  Prouer. 22. 13.
• * 1.47

  Iud. 9.
• * 1.48

  1. Sam. 25.
• * 1.49

  Psal. 35. 12. 13.
• * 1.50

  Ier. 18. 20. 21.
• * 1.51

  Gen. 13. 7. 8.
• * 1.52

  Iam. 3. 16.
• * 1.53

  Prou. 15. 8. 9.
• * 1.54

  Isa. 5. 23.
• * 1.55

  Prouer. 2. 24.
• * 1.56

  Prouer. 28. 4.
• * 1.57

  Psal. 37. 6.
• * 1.58

  Iob 32. 7.
• * 1.59

  Ruth 1. 16. 17
• * 1.60

  Eccl. 8. 1
• * 1.61

  Act. 6. 15.
• * 1.62

  Iob 31 1. Psal. 119. 3••.
• * 1.63

  Exod. 23. 7.
• * 1.64

  Act. 9. 5.
• * 1.65

  Rom. 13. 3.
• * 1.66

  Prouer. 29. 11.
• * 1.67

  Iam. 1. 19.
• * 1.68

  Iam. 1. 19.