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

AN EXPOSITION OF THE FIFTEENTH CHAP∣TER OF THE PROVERBS.

CHAPTER XV.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Apostle admonisheth the Ephesians to walke in better

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

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

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

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

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

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

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

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

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

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

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

owne will. It was more than Esau minded (as it is probable) or than euer Iacob did looke for (as it is certaine) that Esau should greet Iacob with so great kindnesse, and offer so much * 1.72 courtesie to him. And Balaams voyage to Balak was not with * 1.73 intent to blesse Israel, but to curse them. Neither was Saul euer purposed to commend Dauid for his faithfulnesse and * 1.74 innocencie, but to accuse him of disloialtie and treason. Neither was it in Caiaphas thought to prophecie how happie all Gods children should be made by the death of Christ, but to conspire his destruction: but God compelled all these in that manner to bestow their speeches, and therefore euery one of them formed them accordingly.

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

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

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

When we are defamed, and euill spoken of, that wee more looke to the hand of the righteous God, to be humbled, than to the lips of vnrighteous men to bee vexed, according as Dauid did, when he was railed vpon and cursed by Shemei. * 1.75

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

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

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

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

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

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

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

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

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

There is a consent and agreement of sundry other texts of Scripture with this, which perswade to the same duty that in this place is required, and confirme the same promise that heere is deliuered. The Psalmist vseth almost the same words, saying, Commit thy way vnto the Lord, and trust in him, and hee shall bring it to passe. And the Writer of this Booke, elswhere, * 1.76 doth nothing differ from the same in sense, when hee saith, Trust in the Lord with all thine heart, and leane not to thine owne wisdome. In all thy waies acknowledge him, and he shall direct thy * 1.77 waies.

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

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

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

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

[Vse 1] Instruction, to repaire to God in all our waies, and bee re∣ligious not onely in workes of Religion, but in euery other action and exercise. Our refreshings, our ciuill imploiments, our ordinarie and common vocations, though neuer so meane, will call vpon vs to craue helpe from heauen, and to be seruiceable to our heauenly Father, if wee minde to shew more obedience than the wicked, and to obtaine a better condition than the Infidels. Remember what the Apostle saith to Christians that be faithfull, and beleeuers, Whether ye * 1.78 eat, or drinke, or whatsoeuer ye doe, doe all to the glorie of God.

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

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

Of all others, they would haue least dealing with him: their hearts say to God, as the diuels said to Christ: What haue * 1.79 we to doe with thee? Art thou come hither to torment vs?

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

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

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

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

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

This doth Dauid acknowledge in the generall, when hee saith, All thy workes praise thee, O Lord: and dilateth vpon it * 1.80 in the particulars, when not only hee prouoketh Kings and Princes, and all people to performe this duty, but bringeth in all sorts of beasts, and fishes, and fowles, and creeping things, * 1.81 as occasions and meanes thereof.

When the Lord was sending the Prophet Isaiah about a most vncomfortable message, euen by his ministerir to har∣den the hearts of the people, to their destruction, the Sera∣phims cried, Holy, holy, holy is the Lord of Hoasts. * 1.82

When S. Paul had discoursed of the reiection of the Iewes from being a Church for many hundred yeeres, which mise∣rie he could haue beene content to preuent with the price of his owne soule, he concluded the point in this manner: Of him, and through him, and for him are all things. To him be glo∣rie * 1.83 for euer. Amen.

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

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

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

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

[ 2] Terrour for vngodly men, which giue all the members of their bodies, and faculties of their soules, as weapons of vn∣righteousnesse, to fight against God, and yet thriue in their wicked waies, and prosper in their sinnes. They are reserued (as S. Peter testifieth) to the day of iudgement to bee punished, * 1.84 though they should not be plagued sooner. The Lord will shew himselfe to be admirable in righteousnesse, when all the world shall see them miserable with torments.

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

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

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

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

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

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

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

Priests of the Law were said to expiate by the sacrifices which they offered. For he (as S. Iohn witnesseth) which is our Ad∣uocate with the father, is likewise the propitiation for our * 1.85 sinnes: [and by the feare of the Lord] the knowledge of his will, the reuerence of his maiestie, and the regard of his fauour, [men depart from iniquitie] they decline from wicked waies, and doe those things which are lawfull and good. Yet nei∣ther of them are in full perfection, though both of them in sinceritie and truth. So that he declareth the causes of iusti∣fication in the former clause, and the exercise of sanctificati∣on in the latter: shewing by whom sinnes are pardoned, in the one; and to whom the assurance thereof pertaineth, in the other.

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

That pride and presumption, to arrogate to ones selfe the praise of making himselfe happy, is most loathsome to the Lord, and therefore he hath stored the Scriptures with testi∣monies and proofes, to helpe our hearts against it. And to this purpose is that in Isaiah: I [euen] I am he that putteth away * 1.86 thine iniquities for mine owne sake, and will not remember thy sinnes. Put mee in remembrance; let vs reason together: count thou that thou maiest be iustified.

The meaning of the latter words is as if he should haue said, Shew thy righteousnesse, if thou hast any, and I haue for∣gotten it: Stand for thine owne worthinesse: Recount the meritorious workes which thou hast wrought, to be iustified thereby: but all will be in vaine. And S. Paul doth expresly disclaime all merits of this nature, both for himselfe, and all his brethren. He saued vs (saith he) not by the workes of righte∣ousnesse which we had done, but according to his owne mercy. * 1.87

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

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

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

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

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

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

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

[ 2] Consolation to Gods people, who haue a gratious God to flie vnto, and depend vpon, though themselues cannot helpe their soules against their sinnes. Notwithstanding their mi∣series bee many, and their merits none at all, yet his mercie and truth are sufficient to helpe against the one, and to sup∣plie the other, and to be all in all vnto them. In them there is efficacie, and constancie, and constancie, and perpetuitie, according as the Psalmist saith, His louing kindnesse is mighty towards vs, and his * 1.88 truth endureth for euer.

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

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

will not cast off his righteousnesse, as he will not faile of his mercy. For if he should either punish his people that are pe∣nitent, or spare his enemies that are obstinate, he should for∣feit his truth: for hee plainly professeth, that those that walke * 1.89 after the stubbornnesse of their owne hearts, he will not be mercifull vnto.

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

He that is godly, will surely be good: and he that is impi∣ous, cannot chuse but be vnrighteous. The Apostle charge∣ing vnregenerate men with wicked behauiour, as that their mouth is full of cursing and bitternesse, and their feet swift to shed blood, &c. assigneth this as a cause of all those euils, that the feare of God is not before their eies. Where Abraham doubted that the feare of God was not, hee looked for dishonest dealing: * 1.90 and iust cause hee had so to doe, though hee vsed vnmeet meanes to preuent it, and extended his suspicion too farre in misdeeming all, whereas it appeareth that there was pietie * 1.91 and godlinesse in some.

Contrariwise, Iob and Ioseph, by vertue of this reuerent awe of God, obtained power, not onely against the practise of grosse sinnes, but ouer their eies, that they should not cast * 1.92 wanton lookes; and ouer their hearts, that they should not conceiue vnchaste thoughts.

[Reason 1] First, it worketh an hatred of that which is euill; and we know no man will be desirous to meddle much with that which he * 1.93 loueth not.

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

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

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

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

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

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

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

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

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

his Disciples, that they should be betraied of their parents, and * 1.94 brethren, and kinsmen, and friends, and be hated of all men for his names sake: which wee see vsually come to passe also in our times? But this is the best meanes to reconcile them vnto vs, and winne their loue either sooner or latter, as experience di∣uers times declareth. And this procureth protection from God, though malice be nothing diminished in them. And this may occasion them now and then to doe vs a good turne in a fit, as the Egyptians did to the Israelites; or before they are ware, as Hamon did to Mordecai, though they beare no good affection to vs.

The best way to haue mans fauour to doe vs good, is to get Gods fauour. Iacob was vndoubtedly perswaded of this, when his brother Esau, whose wrath he feared, was comming with a band of men to meet him: and that made him so inde∣fatigable in his praier and wrastling with the Lord. And the answer which he receiued, with the successe that he found, was sutable to the meanes which hee vsed. Because thou hast had power (saith the Angell) with God, thou shalt also preuaile * 1.95 with men.

The same course tooke Mordecai and Hester to procure the fauour and helpe of Ahashuerosh; and Nehemiah to ob∣taine * 1.96 his suit of King Artahshashte. And it is said of the Iewes that were in Babel and other places, that when the Lord remem∣bred his couenant towards them, and repented according to the mul∣titude * 1.97 of his mercies, that hee gaue them fauour in the sight of all them that lead them Captiues.

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

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

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

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

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

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

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

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

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

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

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

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

The Prophet Dauid affirmeth the same point, saying, The * 1.98 steps of man are directed by the Lord. And Ieremie doth also con∣firme it, when hee saith, I know, O Lord, that the way of man is * 1.99 not in himselfe, neither is it in man to walke, and to direct his steps. If it had beene otherwise, all Israel should surely haue perish∣ed when the Egyptians pursued them, with purpose, and reso∣lution, * 1.100

to ouertake, and slay, and spoile them. Neither would Hezekiah and his people haue beene much more safe, if Sane∣herib * 1.101 could haue done as much as hee minded, and boasted, and threatned, for his will was plainly enough declared by Rabshakehs words.

[Reasons. 1] First, he alone doth fashion all their hearts, and therefore can easily make them alter their thoughts, and change their mindes; or goe on constantly with their worke, and continue * 1.102 their resolutions.

[ 2] Secondly, they hold their power of him, and their life al∣so: their strength is his, and so is their breath, and therefore they shall neither be able to doe ought that hee resisteth, nor vnable to doe any thing that hee appointeth. It is said, that Herod and Pilate, with the Gentiles, and people of Israel, came to∣gether * 1.103 to doe whatsoeuer his hand and counsell had determined be∣fore to be done.

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

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

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

in the waies of his word, for they shal neuer want the guidance of his spirit. A promise is made to them for their good pro∣speritie, and it is in his hand to conduct them to it, and as ea∣sie for him to effect it, as to speake it. And because the wic∣ked are continually practising against the godly (innumera∣ble plots being cast for their ruine and destruction) this is our comfort concerning our safety, that whatsoeuer God hath purposed in mercy for our good, shall take place; and no∣thing that they haue concluded in mischiefe for our hurt, shall preuaile. The Lord breaketh the counsell of the Heathen * 1.104 (saith the Scripture) and bringeth to nought the deuises of the peo∣ple. The counsell of the Lord shall stand for euer: and the thoughts of his heart thorowout all ages.

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

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

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

The praier which Salomon made to God at the beginning of his raigne, doth argue that he knew both these graces to be necessarie for him. Giue (saith he) to thy seruant an vnderstan∣ding * 1.105 heart to iudge thy people, that I may discerne betweene good and euill. Now that which hee asked, God was well pleased to grant; and that end which he proposed, God also much re∣spected; that he would therefore, hee did afterwards in the case of the two victualing women or harlots about the childe. And it is said, that al Israel heard the iudgement, and saw the wis¦dome * 1.106 of God to be in him to doe iustice.

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

This was the ground of Iehoshaphats admonition to his Iudges, whereby he perswaded them to be faithfull in the ex∣ecution of their offices. Take heed (saith he) what yee doe, for * 1.107 yee execute not the iudgements of man, but of the Lord and he will bee with you in the cause and iudgement. Wherefore now let the feare of the Lord be vpon you: take heed, and doe it, for there is no iniquitie with the Lord our God, neither respect of persons, nor re∣ceiuing of rewards.

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

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

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

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

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

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

THE weight and ballance of iudgement] Iust, euen, and equal measures, and all vpright and faithfull dealing in euerie respect, [are of the Lord] commanded and appointed by him, according as it is said in the Law, Thou shalt haue a right and * 1.108 iust weight: a perfect and a iust measure shalt thou haue, that thy daies may be lengthened in the land which the Lord thy God giueth thee. For all that doe vnrighteously are abomination to the Lord

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

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

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

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

By this argument doth Hosea exaggerate the offenses, and iustifie the punishments of the Priests of his time. As they * 1.109 were increased (saith he) that is, growen richer, and exalted higher, they rebelled against me, therefore I will change their glo∣rie into shame. And Ieremie, by way of comparison, doth some∣what extenuate the naughtinesse of the vulgar sort, to aggra∣uate the wickednesse of the nobilitie, saying, They (this com∣mon people) are poore, they are foolish, for they know not the way * 1.110 of the Lord, nor the iudgement of their God. I will get me vnto the great men, and will speake vnto them, for they haue knowen the way of the Lord, and the iudgement of their God: but those haue al∣together broken the yoke, and burst the bonds. Wherefore a Lion

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

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

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

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

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

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

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

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

of theirs are very prone. Let them therefore read the Scrip∣tures constantly, as the King was commanded to doe all the * 1.111 daies of his life, that hee might learne to feare the Lord his God, and to keepe all the words of the Law. Let them meditate in the same with as great diligence as was required of Ioshua, who was to apply himselfe thereto both day and night, that he might * 1.112 doe according to all that was written therein.

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

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

The Lord by Ieremiah declaring how happy Iosiah the fa∣ther had beene, and how wretched Iehoiakim the sonne should be; and why the one did speed so well, and wherefore the o∣ther could thriue no better, saith, Shalt thou raigne because * 1.113 thou closest thy selfe in Cedar? Did not thy father eat, and drinke, and prosper, when hee executed iudgement and iustice? When hee iudged the cause of the afflicted and poore, hee prospered. Was not this because he knew mee, saith the Lord? But thine eies and thy heart are only for thy couetousnesse, and for oppression, &c. And so his ruine and destruction is shewed in the words following.

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

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

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

and stand in the greater awe of his lawes: his authoritie will command the very heart, so that none but such as are despe∣rately rebellious, will dare to attempt any thing against him. It is noted, that when all Israel had heard the wise and righteous sentence that Salomon passed for the deliuerie of the childe to the right mother, they feared the King: and the reason is ad∣ded, because they saw the wisdome of God was in him to doe iustice. * 1.114

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

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

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

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

[Doct.] Faithfulnesse and honestie is the directest way to prefer∣ment and honour. Wee see it verified in Joseph, in Daniel, in Mordecai, and others. And there is to the same purpose a like saying in another Chapter: Hee that loueth purenesse of * 1.115 heart, for the grace of his lips the King shall be his friend. See more for this point in the 14. Chapter at the last verse.

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

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

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

True it is that Pharaoh was very much mooued against Moses, and yet Moses nothing feared Pharaohs fiercenesse: and Nebuchadnezzar was full of rage against the three chil∣dren, and yet could doe the three children no harme: And Ahab stormed at Elijah, and sought to slay him, and yet had neuer power to preuaile against him, because the displeasure was without the desert of those Prophets. But the case stan∣deth otherwise with those that exasperate their Soueraignes with their rebellious behauiour, or any other misdemea∣nures. To such the feare of the King is like the roaring of a Lion. * 1.116 Hee that prouoketh him to anger, sinneth against his owne soule.

Witnesse for this purpose, Haman, who notwithstanding all his former familiaritie with the King, felt yet what it was to * 1.117 offend a King.

[Reasons. 1] First, his might enableth him to doe as much as his anger perswadeth him: if hee purpose ought, hee can easily haue it effected: if hee passe sentence, who will denie execution? Where the word of the King is (saith Ecclesiastes) there is power: * 1.118 and who shall say vnto him, What doest thou?

[ 2] Secondly, he is (as S. Paul testifieth) Gods Lieuetenant and Minister to take vengeance on him that doth euill: and therefore the Lords anger is to be trembled at in his indignation: and * 1.119 he is many times made seuere in his iustice, and will not par∣don malefactors, because God is righteous in his iudgements, and will surely haue those malefactors punished.

[Vse 1] Instruction, to please our gouernours as much as we may, and that in most awfull and loyall manner, and with all due care beware how wee kindle their anger: for their iust wrath is a sparke of Gods wrath: their menaces are his threatnings: their sentences are his iudgements: their stripes are his strokes: and those doth hee plague, whom they doe punish. Let vs bee farre then from those practises which may giue them cause of prouocation against vs, and keepe our selues from those companions which may embolden vs against them. My sonne (saith the wisdome of God) feare the Lord and the King, and meddle not with them that are seditious. * 1.120

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

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

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

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

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

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

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

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

for so much the word [life] doth import: and the same is am∣plified by the two similitudes of lightsome and comfortable sun-shine, and of fruitfull and profitable showres; especially those which they called the latter raine, whereby the ground was refreshed after the drought, and the corne was ripened be∣fore the haruest. And yet are not all promiscuously, without difference, in so happy an estate when superiours doe set by them, vnlesse the Lord doe also grace them: for mans friend∣ship can neuer doe good vnto Gods enemies, as may appeare by the condition of Doeg, and of the noble man, vpon whom the King of Jsrael leaned; and of the Priests of Baal, whom * 1.121 Jezabel maintained; and of the false Prophets, whom Ahab respected.

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

The cheerefull lookes of a good ruler vpon a worthy per∣son is as a bright morning after a darke night, and as dew vp∣on * 1.122 the grasse after a great drought, as the holy Ghost maketh resemblance. It was not a small comfort to Mephibosheth to finde so much grace at Dauids hand; nor a little honour to Daniel to be so much esteemed of Darius, and other Kings vnder whom he liued. And the like may be said of Joseph and Hester, of Mordecai and Nehemiah, whom the Scripture men∣tioneth to haue beene in great credit with those Monarchs whom they serued, and were in subiection vnto.

[Reason 1] First, a good man may discerne the fauour of the Lord in the face of his gouernour, who, as S. Paul witnesseth, is the Minister of God for the wealth of them that doe well. * 1.123

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

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

as may bee exemplified in those faithfull fauorites formerlie specified.

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

That was one of the principal clauses of Dauids Vow which he made to God before hee entred into the possession of his Kingdome, that he would know (or rather acknowledge by any kinde and familiar vsage) no euill man. Mine eies (saith hee) * 1.124 shall be vnto the faithfull of the Land, that they may dwell with me. He that walketh in a perfect way, hee shall serue me. Great mens kindnesses haue as much operation in the people, as seasona∣ble showres in the hearbes and plants. And is it not then to be wished that they were restrained from sinfull weedes and nettles, lest they grow ranker, and smell the worse; and reser∣ued for vertuous hearbs and flowers, which may be the more odoriferous, and flourish the better? Certaine it is, that the hands of vngracious wretches are greatly strengthened, and made able to doe much mischiefe, by being fauoured of men in eminent places, which may easily be preuented, or staied, by frownes, or checks, or disgracings from them.

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

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

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

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

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

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

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

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

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

S. Paul confesseth, that diuers things he did amisse, but * 1.125 with no allowance, for hee hated them: and sundry good workes he failed to doe, but not to desire, for his will was to haue performed them. And God giueth a testimonie of inte∣gritie, and a promise of happinesse to his faithfull seruants, in that diuine and holy Psalme. Blessed (saith he) are those that * 1.126 are vpright in their way. Surely they worke none iniquitie, but walke in his waies.

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

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

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

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

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

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

To this end tendeth that saying of Moses after hee had deliuered and declared the Law of God to the Israelites: Be∣hold, I haue set before thee this day life and good, death and e∣uill, * 1.127 in that I command thee this day to loue the Lord thy God, to walke in his waies, and to keepe his Commandements, &c.

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

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

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

[Vse.] Incouragement against all those scoffes and calumniations which this godlesse age doth cast vpon them that take heed to their steps, and will not run with the wicked in the race of Atheisme and iniquitie. For that is now verified in our time which the Prophet bewailed in his, that he that refraineth from * 1.128

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

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

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

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

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

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

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

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

The one sort in the booke of Ecclesiastes is no more recko∣ned of than seruants and slaues mounted on horsbacke: and no * 1.129 lesse account is made of the other, than of Princes, and great noble men, walking on foot. And in one place of that booke he commeth as directly in expresse tearmes to the point, as in this our text, saying, The patient in spirit (meaning the hum∣ble, * 1.130

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

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

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

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

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

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

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

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

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

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

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

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

Nothing is more frequent and common in the Scriptures

than promises to the faithfull: It is the current of them all, and that which they principally driue at, to assure them that relie vpon God, that their state is most comfortable. How of∣ten are the acclamations added to the end of sentences in the Psalmes: Blessed are all that trust in him. O Lord God of hosts, * 1.131 blessed is the man that trusteth in thee, &c. And how euidently and elegantly doth Ieremie, among the rest of the Prophets, declare the same, saying, Blessed is the man that trusteth in the * 1.132 Lord, and whose hope the Lord is; for he shall be as a tree that is planted by the water, which spreadeth out her roots by the riuer, and shall not feele when the heat commeth: but her leafe shall be greene, and shall not care for the yeere of drought, neither shall cease from yeelding fruit.

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

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

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

sinne doe? And what can death doe? or the diuell? or the power of hell? Much lesse shall malicious men effect their mischieuous purposes to hurt them: and least of all shall any other creature bee able to worke their woe, when the Lord of all creatures is at peace with them, and their protector: when he is as firme for their defense as the mightiest mountaines, and maketh them stand as fast as the hils, according to that saying of the Prophet; They that trust in the Lord, shall bee as * 1.133 Mount Sion, which cannot be remooued, but remaineth for euer. And for the fruition of good things, let them aske and haue; for he will giue them their hearts desire. And though they aske not, nor desire enough, (as who is that way so prouident for himselfe as his owne state doth require, and Gods goodnesse doth offer opportunitie?) yet he will bestow vpon them all that (in their behalfe) Christ hath bought, and paid for; and that is incomparably more than they can begge, or pray for. It is said for their prouision, that nothing shall be wanting vnto them. It is said for the saluation of their soules, that hee that heareth the word of Christ, and beleeueth in him that sent him, hath * 1.134 euerlasting life, and shall not come into condemnation. And it is said for the resurrection of their bodies, that euerie one that be∣leeueth in the sonne of God, shall haue euerlasting life, and hee will * 1.135 raise him vp at the last day. And it is said for the fulnesse of their comfort, felicitie, and euerlasting blisse, that the Lord God is a Sunne and shield [vnto them.] The Lord will giue grace * 1.136 and glory, and no good thing will he withhold from them that walke vprightly.

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

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

[ 2] Reproofe of their follie, which dote so much vpon sense, and carnall reason, that whatsoeuer they apprehend not by sight, they little account of, how faithfully soeuer God him∣selfe doth promise it by word, confirmed with his oath, and seale annexed to his writing. Who almost doth relie vpon his might and power, and wholly rest vpon his truth and fide∣litie? Are not most men of Achas his minde, and shew it in deed, though they say not in word, that they will not tempt the * 1.137 Lord, that is, put themselues vpon him for protection against perils, and prouision against pouertie, without shifting for themselues, through feare lest hee should disappoint them?

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

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

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

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

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

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

The Lawes (saith Moses) which I haue taught you, keepe and * 1.138 doe them; for that is your wisdome and your vnderstanding in the sight of the people which shall heare all these ordinances, and shall say, Only this people is wise, and of vnderstanding, and a great Na∣tion. And it may be noted thorowout all the Scriptures, that none haue with so great dexteritie and happy effect dischar∣ged the duties of their callings, in what place soeuer, as they which are most praised for their godlinesse, as Ioseph, and Mo∣ses, and Dauid, and Daniel, and many other Worthies.

[Reason 1] First, they haue Christ inhabiting in them, who sanctifieth their hearts with grace, and directeth their waies with iudge∣ment: and so much he testifieth of himselfe, saying, I Wis∣dome * 1.139 dwell with prudence, and I finde foorth wisdome, and counsels. I haue counsell, and wisdome: I am vnderstanding, and I haue strength.

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

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

[ 3] Thirdly, the Lord doth blesse their waies, and make them fortunate in their workes, as he promiseth Ioshua, if he would religiously seeke to know his will, and faithfully obey his word: Then (saith hee) shalt thou make thy way prosperous, and * 1.140 then shalt thou haue good successe. And that which is said to him, is spoken of euery wise hearted man, in the Psalme: Whatsoe∣uer * 1.141 be shall doe, shall prosper.

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

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

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

for themselues, but only they that are wise in heart shall be cal∣led prudent. Wee are taught by Iobs faithfull testimonie, that they which say vnto God, Depart from vs, wee desire not the know∣ledge * 1.142 of thy waies, shall haue their candle put out, and destruction come vpon them. And we learne by Achitophels wofull exam∣ple, that no wit nor subtiltie can preserue an hypocrite from working his owne miserie.

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

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

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

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

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

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

moisture and fertilitie. By the same similitude the Lord Iesus doth commend and set foorth the excellencie of his grace and Gospell to the woman of Samaria, when he told her, that whosoeuer should drinke of the water that hee shall giue him, shall neuer be more athirst: but the water that he shall giue him, shall be in him a Well of water springing vp into euerlasting life. And not much vnlike to this is that which he so solemnly proclaimed in a solemne assemblie, and that in the last and great day of a solemne feast, saying, Hee that beleeueth in mee, as saith the * 1.143 Scripture, out of his bellie shall flow riuers of water of life.

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

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

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

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

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

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

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

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

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

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

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

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

In this place they are compared to honie by Salomon, as be∣ing equall to it in deliciousnesse: but in the Psalmes they are preferred before hony by Dauid, as being euerie way more * 1.144 delightfull than that is.

Neither was hee ignorant of the operation thereof, when he besought the Lord to make him heare ioy and gladnesse, that * 1.145 the bones which he had broken might reioice.

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

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

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

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

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

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

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

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

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

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

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

It is a righteous thing with God (saith S. Paul to the Thessaloni∣ans) * 1.146 to recompence tribulation to them that trouble you.

Pharaoh with the cruell Egyptians felt this true, and Saul with his malicious Courtiers, and Haman with those violent men that attempted the ruine of the Church in Hesters time. Though Achan minded not to molest Israel, nor had a pur∣pose to doe them harme, yet because hee did it in deed, and drew downe a plague and iudgement vpon them, therefore said Ioshua to him, In as much as thou hast troubled vs, the Lord * 1.147 shall trouble thee this day.

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

[ 2] Secondly, an vnquiet and contentious person doth com∣monly make himselfe hatefull and odious to the people, and so that befalleth him which was spoken concerning Ismael, His hand shalbe against euery man, & euery mans hand against him. * 1.148

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

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

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

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

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

At one time Dauid must be Sauls sonne in law, he is so farre * 1.149 in his fauour, and no dowrie required at his hands, but an hundred foreskins of the Philistims: but Sauls purpose was to

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

Micah complained, that euery man hunted his brother with a * 1.150 net. And Dauid saith, that his aduersaries were fierce Lions, that they were set on fire, that their teeth were speares and arrowes, * 1.151 and their tongue a sharpe sword. So craft and crueltie are euer at the hand of malice, ready to serue her turne, and each of them to be imploied for great aduantage. See Chapter 12. verse 6.

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

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

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

[ 2] Secondly, the Diuell himselfe hath the rule and managing of it, and hee putteth force into it, beside the venome that it hath in it selfe. Hee fireth that matter that hee findeth there, and addeth to the same fuell of his owne, to feed the flame thereof. Behold (saith S. Iames) how great a thing a little fire * 1.152 kindleth. And the tongue is fire euen a world of wickednesse: so is the tongue set among our members, that it defileth the whole bodie, and setteth on fire the course of nature, and it is set on fire of Hell, that is to say, by Satan that hellish spirit.

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

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

And it is needfull also for godly men alwaies to haue inno∣cencie, wisdome, and patience in a readinesse to preuent the hurt that may grow from these Iuniper coles, and firebrands: for though they will take occasion, by maligning these gra∣ces, to blaze the more, yet they shall bee restrained by the same from burning so much, or annoying them whom they maligne. And withall it shall be very expedient to haue often recourse to God for remedie against them, without whose helpe there is no hope of safety: the whole Church, and eue∣rie part of it would be burnt to the ground (there are so many euery where that spit fire against the faithfull) were it not that the Lord sendeth water from heauen to extinguish the force of their maledictions. Dauid knew that Achitophel had a virulent tongue, and such an one as was like to doe much mischiefe, if it were permitted to take place, and therefore he sought succour at Gods hand against it, for he praied that his crafty counsell might bee turned into foolishnesse, as it fell out, to * 1.153 the destruction of the giuer and receiuer of it, and the preser∣uation of him against whom it was deuised.

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

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

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

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

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

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

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

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

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

[ 3] Thirdly, there is venome in his mouth, and a pestilent breath proceeding from him, by meanes whereof, they that hearken to him are soone perswaded by him, that there is falshood in fellowship, and most fraud where in truth is grea∣test vprightnesse. If Dauid will entertaine the report of Ziba, hee will make him beleeue that faithfull Mephibosheth is tur∣ned to be a perfidious Traitor. Such a poison there is in a slanderous tongue, to send out infection; and such an aptnes in a credulous eare to receiue it. As the coale maketh bur∣ning coales, and wood a fire, so the contentious man is apt to kindle * 1.154 strife.

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

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

2 To esteeme of a bate-maker, and so to deale with him, [ 2] as the Holy Ghost testifieth of him, and giueth direction: Cast out the scorner, and strife shall goe out; so contention and re∣proch * 1.155 shall cease. Hee that will whisper an vncharitable tale a∣gainst his brother in secret, is well rewarded if hee be sharplie rebuked in publike. Nay Dauid, after a sort, vowed to doe more than that, which hee might very well haue performed vpon Ziba. Him that priuilie slandereth his neighbour (saith * 1.156 he) will I destroy. It is a great wrong that thou offerest vnto

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

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

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

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

S. Paul knew their disposition, what was to bee looked for from them, and what alwaies will be found in them, saying, That euill men and deceiuers shall grow worse and worse, deceiuing * 1.157 and being deceiued. And our Sauiour Christ noteth it in the Scribes and Phariseis, that they would compasse sea and land to * 1.158 make one of their profession; and when he was made, they would make him twofold more the childe of hell than themselues.

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

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

[ 3] Thirdly, they are of their father the diuell, and the lusts of their father they must and will doe. He hath beene a deceiuer from the * 1.159 beginning, and sinfull wretches will be factors for him vntill the end: they can no way else so much resemble him, or so well content him.

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

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

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

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

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

He will speake of niggardnesse, and his heart will worke ini∣quitie, * 1.160 and doe wickedly, and speake falsly against the Lord, to make empty the hungrie soule, and to cause the drinke of the thirstie to faile. And Micah his testimonie tendeth to the same purpose, when he saith, that they imagine and worke wickednesse vpon their * 1.161 beds, and when the morning is light, they practise it.

[Reason 1] First, they delight in nothing so much as that which is worst, and most pernicious: their meat and drinke and rest doe not so much refresh them, as leaud behauiour doth affect them: For they cannot sleepe, except they haue done euill; and their * 1.162 sleepe departeth, except they cause some to fall. For they eat the bread of wickednesse, and drinke the wine of violence.

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

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

the Churle for deuising wicked counsels to vndoe the * 1.163 poore with lying words. And the same Prophet in the same place commendeth the liberall man for deuising of liberall things: and this man (saith he) will continue his liberalitie.

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

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

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

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

This was one of the ornaments of those holy Patriarkes, Abraham, Isaac, and Iacob: and for this is that worthie widow Anna commended by S. Luke: and by this doth the Apostle partly challenge to himselfe authoritie among the people of God, as appeareth by his Epistle to Philemon: Though I might * 1.164 be bold to command thee that which is conuenient; yet for loues sake I rather beseech thee, though I be as I am, euen Paul, aged.

[Reason 1] First, old age of it selfe, to them that are godly, is a gift of God, and a blessing of greater value than wealth and dignities: for length of daies is in wisdomes right hand, and in her left hand * 1.165 riches and glory.

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

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

[ 4] Fourthly, where anciencie and goodnesse doe concurre and meet together, there the image of God doth shine out the more brightly; there is a liuely resemblance of him whom Daniel calleth The ancient of daies. * 1.166

[Vse 1] Instruction for the yoonger sort, as sonnes and daughters, that they yeeld due reuerence to them whom the Lord hath made reuerent, as fathers and mothers. He hath vouchsafed them time to attaine to these yeeres, and titles to be called by these names, and graces to be worthy of that honour: Yea, he requireth that they be respected, and obeisance be done vnto them by those that haue care to regard and obey him: for in this manner his commandement is laid vpon them: Thou * 1.167 shalt rise vp before the hoare head, and honour the person of the old man, and dread thy God. I am the Lord.

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

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

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

[ 2] Reproofe of their follie, which haue nothing else to com∣mend them, but this, that the daies of their life haue beene many, and they haue seene many faire yeeres, and all those of their age be gone, and knew the grand-fathers of the most of their neighbours, &c. but what good haue they done, or what goodnesse haue they gotten in all those daies and yeeres which haue passed ouer them? And they which knew men so long time since, is it not a shame for them that they neither know God nor themselues as yet? Haue they beene spared all this time from death, and at last will they be vnprouided for death, that death and destruction together should apprehend them? For a sinner (saith Isaiah) of an hundred yeeres old shall die * 1.168 accursed.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

concerning diuers of them, that euery man may well perceiue that he which spake by the tongues of the former, did also worke by the hands of the latter. And Samuel engaged the credit both of his truth and ministerie vpon the successe of * 1.169 the lot that was to be cast for the King to bee chosen, that it would vndoubtedly fall vpon Saul, whom, by the appoint∣ment of God, he had anointed. And that in other cases, things casuall in shew are wisely gouerned in deed, the vision which was shewed to Ezekiel doth confirme, who beheld a multitude of the matters of the world in appearance to runne vpon * 1.170 wheeles, and yet in no sort to bee either drawen or driuen by blinde Fortune; for he obserued the strakes of the wheeles to be full of eies round about: whereby the intentiue prouidence of God was signified. Examples for this purpose are plentifull, plaine, and pregnant. Who appointed the Ishmaelitish Mer∣chants * 1.171 at that time to trauell that way which they went, but the Lord, that they might carry downe Ioseph into Egypt? Who appointed Pharaohs daughter at that time to come to wash her selfe in that place, but the Lord, that shee might vn∣dertake the preseruation of Moses? The same appointed King * 1.172 Ahashuerosh not to sleepe for one night, but to call for the Chronicles to be read vnto him, that hee might protect and exalt Mordecai. The same prepared the whale to bee readie * 1.173 where Ionah should be cast into the sea, that he might receiue him, as the text testifieth. And as much might be said of the vineger that they offered vnto Christ at his suffering: and no * 1.174 lesse of the souldiers that diuided his garments, and cast lots for his coat after that he was crucified.

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

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

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

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

[ 2] Consolation to the children of God, for their safetie and good estate, because hee that manageth the greatest matters, and he that dealeth in the smallest, doth tenderly loue them, and is alwaies respectiue of them, that nothing shall happen that may be for their hurt. Our Sauiour himselfe applieth this present point for the comfort of his people, saying, Are not two sparrowes sold for a farthing? And one of them shall not fall * 1.175 to the ground without your father. Yea, and all the haires of your head are numbred; feare yee not therefore, yee are of more value than many sparrowes.

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 * 1.176 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. * 1.177 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 * 1.178 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 * 1.179 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 * 1.180 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, * 1.181 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 * 1.182 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 * 1.183 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 * 1.184 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 * 1.185 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 * 1.186 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 * 1.187 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 * 1.188 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 * 1.189 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, * 1.190 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, * 1.191 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 * 1.192 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: * 1.193 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. * 1.194

[ 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, * 1.195 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 * 1.196 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 * 1.197 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 * 1.198 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 * 1.199 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 * 1.200 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 * 1.201 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 * 1.202 another Chapter) and euery man is friend to him that giueth gifts, * 1.203 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 * 1.204 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. * 1.205 The Lord foresaw what worke rewards would make, when he said in his Law, Thou shalt take no gift; for the gift * 1.206 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 * 1.207 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 * 1.208 into: and they of the house of Cloe did the Apostle with the * 1.209 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 * 1.210 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, * 1.211 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 * 1.212 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 * 1.213 doth Hosea complaine of, when he saith, My people are bent * 1.214 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, * 1.215 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 * 1.216 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, * 1.217 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 * 1.218 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 * 1.219 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 * 1.220 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, * 1.221 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 * 1.222 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 * 1.223 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 * 1.224 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? * 1.225 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 * 1.226 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 * 1.227 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 * 1.228 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 * 1.229 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, * 1.230 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 * 1.231 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 * 1.232 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 * 1.233 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 * 1.234 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, * 1.235 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 * 1.236 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 * 1.237 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 * 1.238 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. * 1.239

[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 * 1.240 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 * 1.241 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 * 1.242 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 * 1.243 to speake, he doth aduise them to be slow to wrath also.

FINIS.

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Notes

• * 1.1

  Prouer. 25. 15.
• * 1.2

  Psal. 139. 2. 3.
• * 1.3

  Eccl. 12. 14.
• * 1.4

  Gen. 4. 4. 5.
• * 1.5

  Heb. 11. 38.
• * 1.6

  Iam. 5. 16.
• * 1.7

  Titus 15.
• * 1.8

  Matth. 7. 6.
• * 1.9

  Prou. 3. 15.
• * 1.10

  Prouerb. 9. 8.
• * 1.11

  Psal. 141. 5.
• * 1.12

  1. Cor. 14. 25.
• * 1.13

  Psal. 26. 4.
• * 1.14

  Psal. 119. 63.
• * 1.15

  Phil. 4. 4.
• * 1.16

  Psal. 33. 1.
• * 1.17

  Prouer. 17. 22.
• * 1.18

  Nehe. 8. 10.
• * 1.19

  Gal. 5. 22.
• * 1.20

  Prouer. 4. 17.
• * 1.21

  Prouer. 10. 23
• * 1.22

  Matth. 6. 24.
• * 1.23

  1. Iohn 2. 15.
• * 1.24

  Iam. 4. 4.
• * 1.25

  2. Cor. 6. 4. 5.
• * 1.26

  Heb. 10. 33. 34
• * 1.27

  Prouer. 17. 1.
• * 1.28

  Act. 2 46.
• * 1.29

  Ester 1.
• * 1.30

  Prouer. 29. 22.
• * 1.31

  Prouer. 13. 10
• * 1.32

  Prouer. 22. 25
• * 1.33

  Num. 13. 34.
• * 1.34

  Num. 14. 39.
• * 1.35

  Cant. 8. 6.
• * 1.36

  Prouer. 26. 13.
• * 1.37

  Luke. 3. 5.
• * 1.38

  Prouer. 10. 18
• * 1.39

  Prouerb. 13. 2.
• * 1.40

  Prouer 12. 14
• * 1.41

  Philip 4 1.
• * 1.42

  Isa. 49. 4 5.
• * 1.43

  Prouer. 25. 12.
• * 1.44

  Iob 6. 6. Col. 4. 6.
• * 1.45

  Phil. 3. 19 20.
• * 1.46

  Isa. 59. 7.
• * 1.47

  Gen. 6. 5.
• * 1.48

  Ier. 41. 4.
• * 1.49

  Matth. 5. 8. Titus 1. 15.
• * 1.50

  Psal. 51. 7.
• * 1.51

  2. Cor. 7.
• * 1.52

  2. Cor. 7. 1.
• * 1.53

  Ioshua. 7. 24.
• * 1.54

  Hab. 2. 9. 10.
• * 1.55

  Psal. 112.
• * 1.56

  Prouer. 16. 23.
• * 1.57

  Psal. 37. 30.
• * 1.58

  2. Sam. 1. 16.
• * 1.59

  Isa. 55. 6.
• * 1.60

  Deut. 29 4.
• * 1.61

  Prouer. 10. 17
• * 1.62

  Prou. 1. 22. 23.
• * 1.63

  Eccles. 10. 2.
• * 1.64

  Hosea 7. 11.
• * 1.65

  Prouer. 17. 16.
• * 1.66

  Heb. 10. 34.
• * 1.67

  Matth. 16. 26.
• * 1.68

  Prouer. 30. 3
• * 1.69

  Eph 4. 20. 21.
• * 1.70

  Isa. 25. 7.
• * 1.71

  Rom. 10 14.
• * 1.72

  Gen. 32.
• * 1.73

  Num. 23.
• * 1.74

  1. Sam. 24. 18.
• * 1.75

  2. Sam. 16. 10.
• * 1.76

  Psal. 37. 5.
• * 1.77

  Prouer. 3. 5. 6.
• * 1.78

  1. Cor. 10. 31.
• * 1.79

  Matth. 8. 29.
• * 1.80

  Psal. 145. 10.
• * 1.81

  Psal 1. 48.
• * 1.82

  Isa. 6. 3.
• * 1.83

  Rom. 11. 36.
• * 1.84

  2. Pet. 2. 9.
• * 1.85

  1. Iohn 2. 2.
• * 1.86

  Isa. 43. 25. 26.
• * 1.87

  Titus 3. 5.
• * 1.88

  Psal. 117. 2.
• * 1.89

  Deut. 29. 20.
• * 1.90

  Rom. 3. 18.
• * 1.91

  Gen. 20. 11.
• * 1.92

  Iob 31. 1.
• * 1.93

  Prouer. 8. 13.
• * 1.94

  Luke 21. 16.
• * 1.95

  Gen. 32. 28.
• * 1.96

  Hester 4. Neh. 1. 11.
• * 1.97

  Psal. 106. 46.
• * 1.98

  Psal. 37. 23.
• * 1.99

  Ier. 10. 23.
• * 1.100

  Exod. 15. 9.
• * 1.101

  2. King. 19.
• * 1.102

  Psal 33. 14.
• * 1.103

  Act. 4. 28.
• * 1.104

  Psal. 33. 10.
• * 1.105

  1. King 3. 9.
• * 1.106

  1 King. 3. 28.
• * 1.107

  2 Chron. •••• 6 7.
• * 1.108

  Deu 25. 15. 16
• * 1.109

  Hos. 4. 7.
• * 1.110

  Ier. 5. 4. 5.
• * 1.111

  Deut. 17. 19.
• * 1.112

  Iosh. 1 8.
• * 1.113

  Ier. 22. 15.
• * 1.114

  1. King. 3. 28.
• * 1.115

  Prouer. 22. 11
• * 1.116

  Prouer. 20. 2.
• * 1.117

  Hester 7.
• * 1.118

  Eccles. 8. 4.
• * 1.119

  Rom. 13 4.
• * 1.120

  Prouer. 24. 21.
• * 1.121

  2. King. 7.
• * 1.122

  Prouer. 19. 12
• * 1.123

  Rom. 13. 4.
• * 1.124

  Psal. 101. 4. 6.
• * 1.125

  Rom. 7. 15.
• * 1.126

  Psal. 119. 1. 3.
• * 1.127

  Deu. 30. 15. 16
• * 1.128

  Isa. 59. 15.
• * 1.129

  Eccles. 10. 10.
• * 1.130

  Eccles. 7. 10.
• * 1.131

  Psal. 2. 12. Psal. 84. 12.
• * 1.132

  Ier. 17. 7. 8.
• * 1.133

  Psal. 125. 1.
• * 1.134

  Iohn 5. 24.
• * 1.135

  Iohn 6. 40.
• * 1.136

  Psal. 84. 11.
• * 1.137

  Isa. 7. 12.
• * 1.138

  Deut. 4. 6.
• * 1.139

  Prou. 8. 12. 14.
• * 1.140

  Ioshua 1. 8.
• * 1.141

  Psal 1. 3.
• * 1.142

  Iob 21. 14. 17.
• * 1.143

  Iohn 7. 38.
• * 1.144

  Psal. 19. 10.
• * 1.145

  Psal. 51. 8.
• * 1.146

  2. Thess. 1. 6.
• * 1.147

  Ioshua 7. 25.
• * 1.148

  Gen. 16. 12.
• * 1.149

  1. Sam. 18.
• * 1.150

  Micah 7. 2.
• * 1.151

  Psal. 57. 4.
• * 1.152

  Iam. 3. 6.
• * 1.153

  2. Sam. 15. 31.
• * 1.154

  Prouer. 16. 21
• * 1.155

  Prouer. 22. 10.
• * 1.156

  Psal. 101. 5.
• * 1.157

  2. Tim 3. 13.
• * 1.158

  Matth. 23. 15.
• * 1.159

  Iohn 8.
• * 1.160

  Isa. 32. 6.
• * 1.161

  Micah 2. 1.
• * 1.162

  Prouer. 4. 16.
• * 1.163

  Isa 32. 7. 8.
• * 1.164

  Philemon 9.
• * 1.165

  Prouer. 3. 16.
• * 1.166

  Dan. 7 13.
• * 1.167

  Leuit. 19. 32.
• * 1.168

  Isa. 65. 20.
• * 1.169

  1. Sam. 10.
• * 1.170

  Ezek 1. 18.
• * 1.171

  Gen. 39. 25.
• * 1.172

  Exod. 2. 5. Hester 6. 1.
• * 1.173

  Ionah. 117.
• * 1.174

  Iohn 19. 24.
• * 1.175

  Mat. 10. 29. 30
• * 1.176

  Iam. 5. 5.
• * 1.177

  Eccl. 4. 13. 14.
• * 1.178

  Prouer. 14. 35
• * 1.179

  Ier. 17. 9. 10.
• * 1.180

  2. King. 8. 13.
• * 1.181

  Matth. 26.
• * 1.182

  1. King. 8. 39.
• * 1.183

  Iob 16. 19.
• * 1.184

  1. Sam. 22.
• * 1.185

  1. Sam. 23. 21.
• * 1.186

  Act. 6. 13.
• * 1.187

  Prouer. 25. 23
• * 1.188

  Lam. 1. 22.
• * 1.189

  Pro. 24. 17. 18.
• * 1.190

  2. Sam. 7. 18. 19
• * 1.191

  Gen. 50. 23.
• * 1.192

  Ruth 4. 12.
• * 1.193

  Psal. 112. 1. 2.
• * 1.194

  Psal. 37. 26.
• * 1.195

  Psal. 50. 16.
• * 1.196

  Prouerb. 26. 9.
• * 1.197

  Rom. 2. 21. 22.
• * 1.198

  Iam. 3. 9.
• * 1.199

  Eph. 5. 3. 4.
• * 1.200

  Act. 26. 11.
• * 1.201

  Heb. 13. 15.
• * 1.202

  Prouer. 18. 16
• * 1.203

  Prouerb. 19. 6
• * 1.204

  Hos. 4. 18.
• * 1.205

  1. Sam. 8. 3.
• * 1.206

  Exod. 23. 8.
• * 1.207

  Iam. 5. 19. 20.
• * 1.208

  Gen. 37. 2.
• * 1.209

  1. Cor. 1. 11.
• * 1.210

  Ier. 5. 3.
• * 1.211

  Hag. 1. 12.
• * 1.212

  Prouer. 27. 22.
• * 1.213

  Ier. 6. 28.
• * 1.214

  Hos. 11. 7.
• * 1.215

  Ezek. 2. 6.
• * 1.216

  2. Sam. 17. 8.
• * 1.217

  Hos. 13. 8.
• * 1.218

  2. King. 2. 24.
• * 1.219

  Gen. 34.
• * 1.220

  1. Sam. 22. 18. 19.
• * 1.221

  Prouer. 22. 13.
• * 1.222

  Iud. 9.
• * 1.223

  1. Sam. 25.
• * 1.224

  Psal. 35. 12. 13.
• * 1.225

  Ier. 18. 20. 21.
• * 1.226

  Gen. 13. 7. 8.
• * 1.227

  Iam. 3. 16.
• * 1.228

  Prou. 15. 8. 9.
• * 1.229

  Isa. 5. 23.
• * 1.230

  Prouer. 2. 24.
• * 1.231

  Prouer. 28. 4.
• * 1.232

  Psal. 37. 6.
• * 1.233

  Iob 32. 7.
• * 1.234

  Ruth 1. 16. 17
• * 1.235

  Eccl. 8. 1
• * 1.236

  Act. 6. 15.
• * 1.237

  Iob 31 1. Psal. 119. 3••.
• * 1.238

  Exod. 23. 7.
• * 1.239

  Act. 9. 5.
• * 1.240

  Rom. 13. 3.
• * 1.241

  Prouer. 29. 11.
• * 1.242

  Iam. 1. 19.
• * 1.243

  Iam. 1. 19.