A PLAIN AND FAMILIAR EXPOSITION OF THE Eleventh and Twelfth Chapters of the proverbs of Solomon.  PROVERBS 1. 5. 
A wise man shall hear and increase in learning, and a man of understanding shall attain unto wise counsels.   printer's device of Felix Kingston, featuring two clasped hands emerging from clouds, holding a caduceus and two cornucopias (McKerrow 274) 
BY WISDOM PEACE BY PEACE PLENTY  
AT LONDON, Imprinted by FELIX KYNGSTON, for Henry Sharpe. 1607.   

TO THE RIGHT WORSHIPFUL WILLIAM FENYS Esquire, and Sir WILLIAM COPE Knight, grace, mercy and peace.  
THE due regard which we have of you both, for the special gifts wherewith it hath pleased God to grace you; hath moved us to present unto you jointly this testimony of our unfeigned love. We do the rather publish this Treatise under your names, because we would encourage you, to run forward constantly in that Christian race which you have already so happily begun, and to answer that good expectation which is generally and justly conceived of you. We have long waited and much desired to be employed again as formerly (through God's mercy) we have been. But being hitherto disappointed of that hope, and esteeming an unprofitable life, to be a kind of uncomfortable death; we thought it our bounden duty to offer our service to the Church, and furtherance to your faith, in the best manner we can, since we may not use such means as we would. As you have been attentive hearers whiles we preached, so (we doubt not) but you will be diligent readers of that which is here written. We shall esteem it a sufficient gain for our travail, if either yourselves, or any other, may reap fruit by our labours. The God of all mercy increase his graces in us all, and multiply his blessings upon us, that our life and death may bring glory to him, and everlasting peace to our own souls.  
Your Worships in all Christian duties to be commanded, john Dod, Robert Cleaver.   

TO THE GODLY READER.  
CHristian Reader, by means of our promise, we are grown into thy debt, which if God add ability to our willingness, thou shalt find us as ready to discharge. And for thy better assurance of our faithful meaning herein, we have communicated unto thee our labours on these two Chapters, in part of payment, until we can proceed to the rest. Only this we must entreat of thee, that thou wilt deal with us, as thou wouldst with just and honest debtor which duly pay thee money. If our coin be currant, carrying truth and verity, the stamp of God's holy spirit, reject it not though it be duskish, without glittering show, or curious workmanship. But if ought by mistaking hath escaped us that wanteth weight, or proveth not good metal, return it lovingly and in brotherly manner unto us, and we will do our best endeavour to yield thee better matter for it. The eight first chapters a godly learned man hath travailed in, whose pains we expected before this time to have enjoyed with thee, and that caused us to go forwards, omitting the beginning, until we come to the end. The method, we confess, would be very preposterous and defective, were it not that so good a supply would reduce it into due order. And so we commit the whole work both of our writing, and thy reading, to the direction and blessing of God's holy spirit, whom we pray to give thee understanding to know his will, with a faithful heart to believe and obey the same, through jesus Christ, Amen. Drayton this seventh of November. 1606.  
Thine in all Christian duties, john Dod, Robert Cleaver.   

AN EXPOSITION OF THE ELEVENTH CHAPTER OF THE PROVERBS.  

CHAPTER. XI.  

Verse 1. False balances are an abomination to the Lord: but a perfect weight pleaseth him.  
Under false balances are comprehended all unjust weights, lines, and measures. And therewithal is condemned whatsoever kind of guile, and deceit may be found either in the buyer, or seller. As when that which is sold is defective either in quantity, or quality, not being fit for the use that it is bought for, or not correspondent to the price that is paid for it, or not answerable to the testimony that is given of it. And with these doth Amos charge the wicked wealthy men of his age: They make the Epha, or measure small, and the shekel, or price great, 
Amos 8. 5.  and falsify the weights of deceit. That they may buy the poor for silver, and the needy for shoes, and sell the refuse of their wheat. So on the other side in the buyer, when he shall fail of all meet proportion between the price that he payeth, and the commodity that he buyeth, giving far less than the worth and value of it. And where it is said, They are abomination to the Lord, it is not meant that his quarrel is against the insensible creatures, but he is displeased with the iniquity of the persons, which make, use, keep, or allow them. Whereby the other clause may be better understood, that the Lord is pleased with such as do uprightly use them, and with love of equity exercise it in their traffic and covenants.  
Doct. 1 All instruments and means of falsehood are hateful to God. If God speak this but once, and in one place, and no where else but in this place, yet he is of sufficient authority to require credit to his word, because he that cannot lie hath spoken it, who also knoweth best both what doth offend, and please him: but he doth often confirm it in the scriptures, that the multiplicity of testimonies may the more forcibly persuade us to believe. The self same words in effect are not only repeated, but redoubled in this book, and that sometimes in one chapter. divers weights, and divers measures, both these are even an abomination to the Lord. divers weights are abomination to the Lord, and false balances are not good: Cap. 20. 10. 23.  
Reasons. First, his commandment is hereby violated: for he hath expressly forbidden such unrighteous dealing: Thou shalt not have 
Deut. 25. 15. 16.  in thy bag two manner of weights, a great and a small, neither shalt thou have in thine house divers measures, a great, and a small; but thou shalt have a just weight: a perfect, and a just measure shalt thou have, etc. For all that do such things, and all that do unrighteously, are abomination to the Lord thy God. Which is not so to be understood, as though it were absolutely unlawful to have divers sorts of weights or measures, as ounces and pounds, as yards and else, as pecks and bushels, etc. Neither yet to have many of the same sort: for many may be needful, according as men have manifold occasions to use them: but to have them unequal each to other, which ought to be of the same size, as some of larger content to buy with, and others of lesser quantity to sell with, this is that which is here prohibited.  
Secondly, his ordinance by this is inverted: for he hath instituted the use of negotiation, market and exchange, for the mutual benefit of both sides; and this is for the good of neither: for the one is endamaged in his purse, and the other in his conscience. He would have commerce and traffic to proceed from love, to be exercised in love, and more to increase love: and this course is altogether contrary to love, and a means to engender unkindness and hatred. He requireth that justice and equity should moderate these affaites, and that no man should oppress or 
1. Thes. 4. 6.  defraud his brother in any matter: but here is filthy lucre most respected and followed, and our brethren wronged and beguiled.  
Thirdly, this sin is so much the more loathed of God, by how much it is better liked of them that practise it. Their closeness and cunning in acting of it, doth for a time augment their wealth, and not impair their credit, and therefore they count their course lawful, and themselves happy for such prosperous success: because man findeth no fault with them, they think that God findeth no falsehood in them: and seeing yet they have no punishment inflicted upon them, they dream also that no wickedness is committed by them. For so the Prophet complaineth: He is a 
Hos. 12. 7. 8.  Merchant; the balances of deceit are in his hand: he loveth to oppress. And Ephraim said, notwithstanding I am rich: I have found me out riches in all my labours: they shall find no iniquity in me, that were wickedness.  
Use 1 Admonition, not only to forbear all fraudulent and wrongful dealing, but with hatred to detest it, and with horror to fly far from it. That which is hurtful to our brother is hateful to God, and therefore can never be helpful to us. If he judge it unrighteous we shall find it unprofitable: if it be damnable in his sight, and therefore his soul doth hate it, it will at last be in our sense, and our soul shall rue it. It may bring money and wealth, and raise up men's state and family, but it will draw down judgements upon family, state, and wealth, and money, and make all to be execrable. For that which is spoken in another case, is also verified in this: Bring not abomination into thine house, lest thou be 
Deut. 7. 26.  accursed like it, but utterly abhor it, and count it most abominable, for it is accursed. As the gold, and silver, and other costly matter, whereof the idols were made, and wherewith they were adorned, was execrable in respect of impiety; so is this trade of getting, and riches so gotten in regard of iniquity. And therefore both are very offensive to the Lord: both are pestilent to men's families: both are perilous to their state: both are pernicious to their souls. For a cursed possession may make the person accursed, and bring the whole house to desolation. Which should persuade men not only to make stay of getting goods unjustly, but to make no stay of ridding their hands justly thereof. For as they sin grievously which indirectly receive that which is none of their own; so do they also that retain it, and restore it not to the right owner. And therefore in Micah it is set as a note of sinners, and such as are obstinately sinful, and which conceive of God as a patron of their sinfulness, that upon admonition given unto them from the Lord, would not reform their falsehood. Are yet the treasures of wickedness in the house of the wicked, and 
Micah. 6. 10.  the scant measure that is abominable? Shall I justify the wicked balances, and the deceitful weights?  
Reproof and terror of gamesters, and those that make Dice, Cards, and Bowls, with such like instruments of injury, to be the measures of their trade, and the means of their maintenance. Thereby are they made as odious to God, as infestuous to men, and as great adversaries to equity, as they which by false weights do wrong their chapmen. They being ashamed to appear in their practice, do secretly defraud men like thieves that filch in a corner: but these impudently glorying in their sinfulness, do openly profess their purpose, like robbers that command men's purses by the high way side. They take the way to bring some part of their neighbour's goods to their hands, by receiving much for a little: but these strive to draw every part to themselves, by getting all for nothing. And for this cause whatsoever success they have, howsoever the world goeth with them, they speed unhappily. If they win other men's money, they lose their blessedness, and Gods gracious favour: If they lose their own money, they get a curse, and Gods grievous displeasure.  
Doct. 2 But a true weight, etc. The Lord doth not only respect the piety which is used in his own worship, but the truth and justice that is performed to men.  
When the Lord himself is asked what manner of men should dwell in his tabernacle, and rest in his holy mountain, that is, which should have a good estate here, and an habitation for evermore in heaven, he describeth them by their innocent, and harmless behaviour towards their brethren. He that walketh uprightly, and 
Psalm. 15. 2.  worketh righteously, and speaketh the truth in his heart. He, certainly, regardeth that work which he so largely rewardeth with such wages: and he is well pleased with that person in this life, whom he will receive to life everlasting: and equal it is with him, that they which converse with earthly people in righteousness, should also continue with heavenly saints in glory.  
Reasons. First, they do service herein to God himself; for in conscience of his will, and obedience to his word they give themselves to this uprightness.  
Secondly, it is his own work, and proceedeth from himself: for all righteousness is the grace, and fruit of his holy spirit. As flesh and blood, with nature, and reason did never yet beget any sound piety, and religion; so it neither will, nor ever can direct any man's heart to true justice, and righteousness.  
thirdly, truth both in word and deed is a part of his glorious image, whereby his people are confirmed, and made like unto him, and therefore he cannot but take delight in that which is so agreeable with his own nature, and a lively representation of himself.  
Use. Consolation to them that do constantly, and conscionably addict themselves to the exercise of equity. None hath truly learned this, but such as have been apprentices in heaven, whom the Lord hath informed in the mystery of this trade. Ob. But many others gain more money, and thrive faster, and grow greater than they do. Sol. But they gain more comfort, and thrive better, and grow happier than all others do. For howsoever it fareth with their state for quantity of earthly possessions, it cannot but go well with their souls, for plenty of heavenly graces, and though peradventure they have presently but little substance in their houses, yet there remaineth from them an ample treasure in the heavens: and that which is best for them, is most firmly assured to them, which is God's everlasting love and favour. Albeit therefore thy vocation be mean and of no great account, and thy stock slender and of no great value, thy return seldom, and of no great commodity; yet if thou be faithful in a mean trade, with a small stock, and a slow return, all shall be acceptable, all shall be profitable, all shall be comfortable. So often as thou hast man's custom to buy or sell with thee, thou hast God's company to reward and bless thee; and whensoever thou dealest well with any, he taketh notice of it, to deal better with thyself.   

Verse 2. When pride cometh, then cometh contempt: but with the lowly is wisdom.  
WHen pride cometh] that is, when it groweth to maturity, having power to puff up men's hearts, and showing itself in words, or works, in countenance, apparel, or gestures, then cometh contempt, that is, shame then approacheth and is near at hand, marching in the next rank after this lofty heart, and insolent behaivour. As is to be seen in many who having been first lifted up in their own haughty minds, were afterwards cast down by Gods righteous judgements, either into frenzies, or gross sins, or ruin of state, or obloquy for their former hidden faults now published at last to their great disgrace. The other part of the antithesis, containing the honour that doth accompany humility, is argued by consequent, in this manner: When pride cometh, then cometh folly, which ever bringeth shame: but when humility cometh, then cometh wisdom, which is never without glory.  
Doct. 1 Pride is a forerunner of shame and reproach. It is a common proverb ordinary in the mouth of the people: Pride goeth before, and shame cometh after. And it is an holy proverb often used by Solomon in this book: Pride goeth before destruction, and an high mind before the fall, Prou. 16. 18. & 18. 12. And it is a select poruerbe often used by Christ in the new Testament; Whosoever exalteth himself shall be brought low, and he that humbleth himself shall be exalted. Luk. 14, 11.  
We see in buildings that when walls wax thicker by hallownes and swelling, they will shortly come lower by downfall and ruin; and so standeth the case with all proud persons, their great heart doth threaten some great mischief to be nigh unto them. Which may be exemplified by divers precedents in the scriptures, which are proposed as real examples, for every man to take warning by. When Nabuchadnezzar was bragging of his Babel which he had built for his glory, he was banished from all habitation, not having so much as a cottage, and like a beast made to live among the the beasts in the fields, with ignominy. When Haman thought to ride on horseback and to be waited on like a King, he was driven to lackey on foot, and to wait attendance like a page: and purposing to hang Mordecay on high to honour himself, he prepared an high gallows to be hanged on himself. When Herod thought himself good enough to take upon him the state and honour of a god, the Lord declared him to be bad enough to be devoured of contemptible vermin.  
Reasons. First, they have God to be their enemy, he resisteth them, and they are all an abomination unto him: not only some arrogant 
jam. 4. 6. Prou. 16. 5.  fellows that have proud hearts and beggars purses, but even such also as sit upon princely thrones, and bear kingly Sceptres, and wear imperial Diadems. And if he see them to be abomination, and doth therefore abhor them, they shall appear abominable, and men will despise them.  
Secondly, they are fools, as the text itself intendeth, and therefore cannot but behave themselves foolishly, like drunkards 
Hab. 2. 5.  which are overcome with wine. They are sinful fools, more destitute of grace then of wit. For proud behaviour is the foam or froth that proceedeth from much wickedness, and a proud heart is a prison wherein they are withheld from coming to repentance. And so their own folly, and God's wisdom; their own sinful ways, and Gods righteous judgements; their own impenitency, and God's severity will bring them to the possession of their inheritance, and that is shame and dishonour, how highly soever they have been exalted. Prou. 3. 35.  
thirdly, they are sacrilegious persons, and rob God of his glory, which is most proper and precious unto him, and therefore it is equal that he should strip them of the honour which is so much desired of them.  
Use. Reproof of their folly that use pride as a stirrup to mount up thereby to promotion and credit, that think it the only way to preferment, if they can set forth themselves with some ostentation, and lift up their eyebrows above their brethren. And this is grown almost to an universal contagion, wherewith the greatest number of states and ages, of sexes, and persons in all places, are dangerously infected. Some thereby seeking to be admired, others to be advanced, many to be feared, and all to be better satisfied in the accomplishment of their desires. But how many lose by seeking, and sink, by aspiring, and run into reproach by hunting after vain estimation? whiles they leave their standing, and would rise above the top of their places, they fail of their footing, and fall down to the bottom.  
Instruction to be as much afraid of pride, as of shame, and even of secret conceitedness within, no less than of open discredit without, and therefore to use all good remedies to cure this dangerous inflammation of such a windy stomach. And first for this purpose let every man take heed that he be not illuded with the glosses and colourable appearances of knowledge and wisdom, or any other good parts of nature or grace in himself, when in truth they are nothing but shows and shadows. For divers by an overweening conceit have themselves in high admiration, when others to whom they are better known, have them in great derision. And albeit others either in flattery, or good opinion should commend us for those good things which we are privy to ourselves not to be in us, yet let us not receive the doubtful testimony of strangers against the evident witness of God, and our own consciences. For this were as absurd as if a needy creature pinched with penury, and almost hunger-starven, should be brought to believe that he swimmed in plenty and were a liberal housekeeper, having his table always furnished with variety of dishes; or one deeply indebted, and ready to break for want of ability, should be induced to think himself the only moneyed man in the country, sufficient in wealth to lend and to give to many others. secondly, when God hath graced any with excellent gifts which are not adulterate, and counterfeit, but such as are currant, and able to abide the touchstone, and to hold weight in the balance, yet as they feel what they have, so let them find what they want: as they see their graces and virtues, so let them search into their corruptions, and vices: as they have a good conscience in the performance of many good duties, so let them consider the innumerable sins that they have committed, the multitude of services which they have neglected, the hypocrisy, infidelity, unchearefulnesse, and other imperfections that have stained their best words and actions: and these will help to hold down their hearts in humility, and take away all matter of glorying. For the best in the world shall have cause to blush and hang down their heads, if they make comparison between that they are, and that which they ought to be. Though thy knowledge be great, yet how much art thou ignorant of that thou mightest have known, if thou hadst been as diligent to seek it, as God was to offer it unto thee? Though thou have faith, and love and repentance, and by virtue thereof dost show forth the fruits of the spirit in holy obedience, yet how small time hast thou spent, how softly hast thou travailed, and how little ground hast thou gotten in this way that leadeth to eternal life? But in the course of sinfulness didst thou not begin the race soon, and run swiftly, and come back again slowly? Thirdly, it will much diminish a self-liking, and too great opinion of our own excellency, if we turn our eyes without envy to the excellent graces of knowledge and discretion of zeal, and moderation, and of all other amiable gifts of our brethren, wherein they go beyond us. And this is the receipt which the holy ghost prescribeth to the Philippians against this very malady: Let nothing, saith he, be done in contention, or vain glory, but in meekness of 
Phil. 2. 3. 4.  mind, let every one esteem others better than himself. Look not every man on his own things, but every man also on the things of other men. lastly, consider the hand which ministereth every good thing that we enjoy, whether it be gift of nature, or of grace, or of outward possession; whether it concern the body, or the mind, the state, or the dignity. All is of God, all is from God, and all is for God, and therefore let all the glory be given to God. What hast thou, saith S. Paul, that thou hast not received? If thou hast received it, why gloriest thou as though thou hadst not received it? 1. Cor. 4. 7. It becometh not a beggar that lives of the alms basket to brag of his meat, nor insolently to compare with him, or his, that relieveth him in his miserable necessity.  
Doct. 2 But with the lowly] Every humble man is also endued with wisdom. Lowly and wise be so far convertible as that the one can never be affirmed of any, without the other: the habit of humility doth infer the possession of wisdom, and the want of either doth evict the privation of both.  
Reasons. First, the fountain from whence lowliness floweth, doth always in the same current send forth the streams of wisdom. The Lord jesus doth never derive to any the power and ability of subduing his heart, but he giveth him also sound knowledge how to obtain it, and holy understanding how to use it.  
Secondly, God himself is the instructor of all humble persons, and frameth their hearts to be teachable, that they shall not fail to learn of him, and therefore must needs receive wisdom from him. This is agreeable to the promise which he maketh, Psalm. 25. 9 Them that be meek will he guide in judgement, and teach the humble his way. He giveth grace and guidance with his precepts, for mind, and heart, for knowledge, and affection, for will, and conscionable practice.  
Thirdly, the happiness which they procure to themselves doth give a clear testimony of their wisdom. They enjoy the favour of God, and the friendship of God's people. In their hearts they have peace, over their affections they have power. They are always in the way of preferment, either to come to honour in a great place, or for honour to come to them in a mean place. For every state they are fitted: whiles they are to be tried with adversity, they can bear it without impatiency; when they shall be called to prosperity, they can use it without insolency: as long 
Psalm. 37. 11.  as they continue in this world they are rightful possessors of the earth; as soon as they depart to an other world, they shall be glorious inhabitants of heaven. In which respects the spirit of God saith, that it is better to be of an humble mind with the lowly, then to divide the spoils with the proud, Prou. 16. 19 The meanest and most afflicted underling that is humble and meek, is in far better case than the mightest and most puissant conqueror that is proud and haughty.  
Use. Reproof of such as deride their simplicity for undergoing so many molestations, and charge them with folly for not facing out matters with an impudent countenance, and condemn them of madness, because they seek not pomp and earthly excellency. But it is not because the humble want wisdom, but because wisdom seemeth foolishness to fools, and such as are destitute of understanding. They look upon their troubles, but feel not their comforts: they see their persecutions, but foresee not their deliverance: they behold their present condition in afflictions, but discern not of their happiness to come in glory.  
Instruction to make most account of their counsels and company, seeing they are best of all stored with wisdom and knowledge. None are so well able to give advice as they: for though others may have more countenance and greatness, yet they attain not to so much counsel and goodness. None are so ready to give advice as they: for they do it most willingly, and cheerfully, with all mildness, and kindness. None are so much blessed in the advice which they give as they: For their prayers are forcible with God, and God's presence is effectual with them for assistance in such acceptable services.   

Verse 3. The uprightness of the just shall guide them: but the frowardness of the transgressors shall destroy them.  
BY uprightness is not meant an extravagant well meaning without further rule or warrant, as though good intents were competent guides of our ways to salvation: but the sincerity of an heart faithfully, though not perfectly willing to believe and obey that which it knoweth, and resolutely, though not absolutely, desirous to know that which God shall reveal unto it. Now this is said to guide righteous men, that is, shall procure good direction from the Lord, both for his service, and their own happiness, and make them tractable to follow the same. Contrary to this is the condition of the wicked, who are not led with uprightness, but carried with perverseness, and therefore misled by the same to their undoing. For thus standeth the opposition: the uprightness of the just shall guide them in the way, and so preserve them: but the frowardness of the wicked will keep them from the way, and so destroy them.  
Doct. 1 The uprightness] Every one that is truly godly hath a faithful guide and counsellor in his own breast. A sound heart is the stern of the soul, and a good conscience is the pilot to govern it, which will lead him thorough the whole course of his life, till he come to the haven of safety and blessedness. So is the uprightness of job commended, that it directed him to the fear of God, and caused him to eschew evil. So is the soundnes of Zacharie and Elizabeth notified, that by virtue thereof they walked in all the commandments and ordinances of the Lord without reproof. And so is the sincerity of all blessed persons extolled and praised by the same effects in the hundred and nineteenth Psalm, that they keep the commandments of God, and work no iniquity. 
Psal. 119 2. 3.   
Reasons. 1 First, it will stir up men diligently to seek for knowledge and understanding, attending daily as suitors at wisdoms gate in all the ordinances of God. When he speaketh, they will bring an ear to hearken: When he teacheth, they will bring an heart to learn. When need requireth, they will use their lips to ask counsel: in the word they will dig for wisdom: by prayer they will call for assistance: by meditation they will apply all good instructions. And so seeking of God with an whole heart is set in the scriptures, as an effect of uprightness, and a cause of walking in the law of the Lord. Psalm. 119. 2.  
secondly, where a good conscience is present, there the word of God is never absent: for that doth always dwell with fidelity and truth. The same heart that entertaineth the one, doth evermore enjoy the other. And that dealeth faithfully with them that be faithful: it will not suffer them to wander aside thorough want of guidance, or to fall into mischiefs for fault of direction. It shall lead thee, saith one scripture, when thou walkest; it shall watch for thee when thou sleepest, and when thou wakest it shall talk with thee. 
Prou. 6. 22.  Thine ears shall hear a word behind thee, saith an other scripture, saying, this is the way, walk in that, when thou turnest to the right hand or to the left. 
Isai. 30. 21.   
thirdly, the spirit of God is always in them that are upright and true hearted, it moveth them to ask, to hear, to pray, to read, and to meditate: it maketh the word effectual to speak to their souls, also flexible to yield to the word, it worketh sound judgement in the mind, holy affections in the heart, alacrity and readiness in the will, faith in the whole soul, and sincere sanctity in the conversation. Hereof the Apostle speaketh to the Romans: As many as are lead by the spirit of God are the sons of God. And it is as true on the other side, as many as are the sons of God, are lead by the spirit of God: for this is ever reciprocal, and convertible.  
Use. Confutation of the erroneous opinion whereby many illude themselves, and their false bosting whereby they would deceive others. They rove abroad in all the ways of sinfulness, in every by lane of licentiousness, in ignorance, pride, wantonness, unthriftiness, cruelty, blasphemy, etc. Ye may find them almost every where saving in religious and honest exercises, and those they fly from, as if they were gaols and dungeons to hold them in: and yet they think, and say, and face it out, that their heart is honest, though their life be lewd: all is well within, though all be nought without: they have as good souls to God as the best, although they serve Satan as much as the worst. If these men have uprightness, uprightness hath lost her wont virtue, and ceaseth to be upright. For that which was uprightness in salomon's time, and in all former ages was more faithful, and forcible to preserve them whom it took charge of (as it doth all in whom it inhabiteth) from such inordinate and vicious behaviour. To which may be added also another brood of a wandering and vagrant mind, altogether unsettled in all points of religion. They hear of multiplicity of opinions, and the differences of men's judgements one from another: some are Papists, some are Protestants, some are Brownists, so that they know not what to believe, nor whom to trust, and therefore judge it their readiest way to credit none of them all, and not cleave to any side. But the righteous are not tossed up and down with such waves of uncertainty and doubtfulness: sincerity leaveth not men to shift for themselves, that for want of due information in the ways of God, they should walk in flat Atheism: The Lord promiseth better things to his people that faithfully serve him. What man is he that feareth the Lord? him will he teach the way that he shall choose, Psalm 25. 12. Are ye left then without direction? then ye are found without righteousness. Doth not God teach you his way? then ye are utterly void of his fear.  
Reproof of them that commit themselves to the leading of contrary guides, which withhold all their passengers from sincerities counsel and direction, and that is to vain pleasure, to filthy lucre, to carnal reason, to brutish lust, to the example and fashion of the wicked world, and to the sinful motions which the devil himself most craftily suggesteth. These are they that almost in all places are taken up for leaders, they are never without work, they have continual employment, and therefore it plainly appeareth that there is little uprightness, and that is as little regarded, & as few just persons there are to be guided by it.  
Consolation against the discouragements wherewith many faithful Christians are assaulted in respect of the manifold perils which they pass thorough. When they look abroad into the world, they see all kinds of inducements to evil, by persuasions, by threatening, by examples, and sophistical defences; their carnal friends would allure in kindness, their crafty foes would illude them by cunning, the violent tyrants would compel them by force. When they search into themselves, they find corruptions, ignorance, errors, fearfulness, and inconstancy, which causeth them to fall into many fears, and doubts of their perseverance. How, say they, shall we persist and hold out in the dangerous days? How if the word of God should be taken from us? how if deceivers should be turned in among us? how then shall we find the way to everlasting salvation? The holy Ghost telleth you in this place, if your hearts be righteous, and plain, and honest, your uprightness shall lead you, the spirit of God will teach you, and his grace will establish you. Which S. john doth also testify, for the confirmation of such as were in the same case: These things, saith he, have I written unto you concerning them that deceive you. But the anointing which you received of him dwelleth in you: and ye need not that any man teach you: but as the same anointing teacheth you of all things, and it is true, and is no lying, and as it taught you, it shall abide in him.  
Doct. 2 But the frowardness] Wicked sinner's are greatest workers of their own woe. They shall be taken in their own wickedness, saith the sixth verse: they shall fall in their own wickedness, saith the fift: their frowardness shall destroy them, saith this. Whereby it appeareth that their misery cometh not from others, as an accidental occasion, but groweth from themselves as the proper cause: neither is it an ordinary evil that is recurable, but a desperate ruin that is remediless: neither yet is it the subversion of their state, or killing of their body, which is but temporary, but the perdition both of body and soul which is everlasting. To this agreeth that which is spoken to the same purpose, in the fift chapter: His own iniquity shall take the wicked himself, and he 
Pro. 5. 22. 23.  shall be holden with the cords of his own sin. He shall die for fault of instruction, and for going astray through his own folly.  
Here is a description of every obstinate and contemptuous sinner, their wickedness doth work destruction by degrees. It first apprehendeth them as an officer: it keepeth them afterwards in stocks, and bolts, as a jailer. And lastly, it putteth them to death, as an executioner.  
Reasons. 1 First, they despise the patience, and long sufferance, the kindness and goodness of God which waiteth for their repentance, and therefore through the hardness of their hearts heap to themselves wrath against the day of vengeance, Rom. 2. 4. 5.  
Secondly, they grieve and vex the spirit of God, which offereth grace unto them, and therefore he turneth to be their enemy. They 
Isai. 63. 10.  with their perverseness do resist him, and he with his power will cast down them. And so the Prophet testifieth in the Psalm: With the pure thou wilt show thyself pure, but with the froward thou settest thyself to wrestle.  
Thirdly, they scorn and despise the word and wisdom of God, and as much as in them is, cause others also to reject it, and therefore it is just with the Lord to make them eat the fruit of their own ways, and to fill them with their own devices; that is, to bring them to a fearful destruction. Prou. 1. 30. 31.  
Use. Terror of them that practise sin of purpose to offend them which dislike of their lewd ways. They will break the Sabbath in despite of them that would have them better exercised: they will swear, they say, and stare too, to anger such as admonish them of their unlawful oaths. Silly creatures and miserable wretches, will they cut their own throats to grieve others with the sight of their blood? will they strangle themselves that others might weep for their cursed end? Their boisterous stubbornness may bring a short sorrow to others that hate their sins, and love their souls, but a perpetual shame to themselves, which join with their sins against their souls.   

Verse 4. Riches avail not in the day of wrath: but righteousness delivereth from death.  
THese words seem to contain an anticipation, or preventing of an objection, which might be moved against the latter point of the former verse. What speak you of destruction to come upon wicked men? I trust you will not extend it to all: for many of them are substantial wealthy men, of great state, and ability. Who can destroy them? What shall their power, and riches do the while? To this it is here answered, that riches avail not in the day of wrath: their wealth can neither withstand the strokes of God, nor lessen them, nor make them any whit the more able to bear them, when his anger doth execute judgements, and when his judgements declare his anger. But righteousness is that which delivereth from death, and all other miseries, that the sting thereof shall never make any man miserable. See the more full handling and prosecution of these words, in the second verse of the tenth chapter.   

Verse. 5. The righteousness of the upright shall direct his way, or make his way strait, or even: but the wicked shall fall in his own wickedness.  
HEre he addeth to that which he had begun in the third verse, and showeth that sincetitie, & righteousness do not only lead men to a good way, and tell them what is their duty, and fit to be performed, but maketh the way passable for them, and them constant and prosperous in it. To the which again is opposed the way of the wicked, even their own sinful course of life, being crooked and cragged, and rough, and rugged, and full of manifold perils wherein at the last they fall and perish.  
Doct. Godly men have not only a commandment, but ability given unto them to walk in the Law of God. Their faithfulness doth level their way, and pave it before them, wherein they find not only equity, but ease also with delight and safety. And so much the Prophet doth intimate when he saith, The ways of the Lord are righteous, and the just shall walk in them: but the wicked 
Hos. 14. 10.  shall fall therein.  
Reasons. First, the affections sanctified do all join hands in forwarding a man to a constant proceeding in godliness. The love of God, and the hope of reward do overcome, and subdue all difficulties, and dangers, and bear down all the impediments that may stop him by discouragements: and the fear of God, and dread of his displeasure doth suppress the force of worldly lusts, and beat down the conceits that may draw him to presumption.  
Secondly, the experience of God's presence, favour and blessing is very effectual to continue their obedience. For having tasted how good the Lord is to them that fear him, they cannot live without his company, and that is no where to be enjoyed, but in the way of righteousness.  
The Lord himself both by grace and providence doth help them in this work. He giveth virtue and power to the ministry of his word, to prepare a way between himself and the hearts of his people, that there may be an intercourse for one to come mutually to the other, as S. Luke testifieth: Every valley shall be filled, and every mountain and hill shall be brought low, and crooked things shall be made strait, and the rough ways shallbe made smooth. Luk. 3. 5.  
He also measureth out a meet state for them, and maketh such a mixture or composition of prosperity and adversity, of blessings and crosses, of comforts and sorrows, as is most wholesome for their souls, and directeth all the occurrents that befall them to the furtherance of their salvation. And hereof Isaiah speaketh, saying: The way of the righteous is evennes, or equities, thou wilt weigh out a just path for the righteous. He will balance out every thing that concerneth them in gold weights, that there shall not be the least defect, or excess that might turn to their hurt.  
Use. Confutation of their pernicious illusions that think it impossible to walk in the ways of God, & therefore judge it nothing dangerous to stray out of them at their pleasure. The preachers, say they, do teach that which none can observe, every body doth contrary, and we must do like others, or else we should be counted nobody. They lay too much upon us for praying often and hearing of sermons, and reading the scriptures, and keeping the sabbath: and so do they also too much restrain us of pleasures, and profits, of liberty in speeches, and freedom in apparel. We must follow our sports: for take away delights, and take away life. We must use what means we can for our state, and make the most of our own: we must in company behave ourselves like the company, according to their talk we must talk, and be merry according to their mirth: for an oath, we cannot always avoid it, it is but a small matter now and then to swear a little. They would have us to become saints on earth, but it will not be, our nature cannot like of such preciseness, etc. And thus they make the easy yoke of Christ an importable burden, and condemn his ministry of rigour, in requiring obedience, and justify themselves in disobedience. But leave this shifting, and deal in good earnest, and speak the truth plainly. Our sins, and rebellions, say, have stopped up our way, and we have no justice, nor uprightness to open it unto us: we are slaves, and bondmen to corruption, and held in thraldom and subjection of it. Otherwise the strength of the world, and the stream of the times could not carry you away so strongly. For Noah being a righteous man could live righteously in an age given over wholly to unrighteousness. The services of God would not be so tedious unto you, as that by no means you should be brought to exercise them. For to upright men they are not only possible, but pleasant, their soul longeth for them, they hunger and thirst after them, no thing is so much desired of them. Voluptuousness, impiety, pride, and other lusts would not be so sweet unto you, or so mighty in you, that you should neither be willing to leave them, nor able to forsake them. For where the spirit of God is, there is liberty. All good men abhorred these sins, they pray against them, they strive against them, they prevail against them. Grace overcometh the flesh, and maketh them do that which the word requireth, and shun that which the word forbiddeth, and be that which the word prescribeth. Though they perform not good things perfectly, yet they practise them faithfully: though they cast not off all evil fully, yet with hatred they resist it truly: though they have so many infirmities as make them oft to sin, yet they have so much holiness, as maketh them always saints.   

Verse 6. The righteousness of the upright delivereth them: but the transgressors shall be taken in their own wickedness.  
THis verse, as it may appear, is annexed to the former for confirmation of the point therein contained, that righteousness doth direct the way of upright men, both to holy conversation, and happy state. Against the which a doubt may rise from the show of the contrary, because that good men are sometimes plunged in great calamities, and sometimes in great transgressions: and therefore their way seemeth as indirect, as if they were wicked, and their righteousness to do them as little good as if they had none at all. Now this scruple he removeth by showing what benefit it bringeth, that then especially they have the use of it, when they fall into such distresses. For then the fruit thereof is most for their comfort when it shall deliver them out of dangers, out of troubles, out of fears, out of temptations, out of sins, and from destruction. Yet not by strength of it own, but by the power of God: not according to their worthiness in way of desert, but according to his goodness in way of reward: not extended to all men that do good works, but restrained to upright men whose works are good. And for the clearer illustration of their blessed estate he bringeth in for contrary, the miserable condition of the wicked, opposing transgressors to upright persons: their mischief to the others justice: their peril to the others protection: the one part enclosed in the net of troubles is yet assured of safe escape by means of their graces, the other abroad at the bait of prosperity shall certainly fall into snares by means of their wickedness.  
The doctrine which the former clause might minister, shall be as conveniently spoken of in the eight verse: and that which is to be raised out of the latter, hath been already handled in the third.   

Verse 7. When a wicked man dieth his expectation perisheth, and the hope of his power shall perish.  
THe meaning is, that every sinful man's affection of hoping, and happiness hoped for, and strongest means to attain to his hope, shall end with his life, and die at his death, and vanish away at the time of his destruction. The substance of the point hath been handled in the eight and twentieth verse of the former chapter, and therefore in this place we will only note the circumstance of the time.  
Doct. The confidence of ungodly men is disappointed at their greatest need.  
He never had good by any hope, which hath not the fruition of his hope at his death. Then either it setteth a man in possession of his blessedness, or else casteth him off into misery, woe, and perdition for ever. Though a man should never obtain his desire in any earthly thing during his life, yet if he enjoy salvation after this life, he hath failed of nothing. Though a man should miss of nothing that his heart could wish for, whiles breath is in his body, yet if he be damned when the soul goeth out of his body, he hath never gained any thing. And this is the scope of job his speech, when he saith, What hope hath the hypocrite though he hath 
job 27. 8.  heaped up riches, when God taketh away his soul? Even now in his deepest adversity, he would not change state with the most plausible wicked, in their highest prosperity. For he is sure that the end of his life will finish his sorrow, and begin his felicity, and therefore is willing to resign up his spirit into the hands of God: but their hope doth departed with their breath, and their damnation doth come with their death, and therefore God must wrest away their souls from them.  
Reasons. First, they shall then stand before the judgement seat of God himself, and that which he speaketh they must hear, and that which they hear, they must see, and that which they hear and see, they must also suffer: for execution will accompany the sentence. Hear they would not believe his testimony, that their case was so bad as his word declared: there they shall feel it to be worse than they could conceive of. Hear when he denounced plagues against their sins, they proclaimed peace to their souls; there they shall find the plagues according to their sins, and fail of the peace which they promised to themselves. Here he spoke unto them in goodness, that upon their repentance they might obtain everlasting mercy: there he will 
Psalm. 2. 5.  speak unto them in anger, and for want of repentance will punish them eternally with justice.  
Secondly, the fearful judgement of God upon their hearts, that they should not see how they were illuded in their expectation, until their death: when the case is remediless. If the vanity of their hope were discovered to them before, they might cast it off sooner, and lay a new foundation of a better; whereas resting still upon the stability of that, it breaketh, when it cannot be repaired; and they fall, when they can never rise again. If the five 
Matth. 25.  foolish Virgins had found their want of oil before the bridegroom was coming, they might in time have provided themselves, and be ready to enter with him to the wedding, before the door was shut. If they which presumed so much of Christ his acquaintance (because they had eaten & drunk in his company, and 
Luk. 13. 26, 27.  heard him preach amongst them) had known before hand what small account he would have made of them, they might have used better means whiles time served, to grow into his favour.  
Thirdly the prerogative and privilege of God's people would be much infringed, if wicked men should have hope with them in the life to come, for therein standeth the contrariety between them. The wicked, saith the Scripture, shall be cast away for his lewdness: but the righteous hath hope at his death, Prou. 14. 32. For the present it cometh to pass commonly, that bad men are full, and good men are hungry, the one sort do laugh, and the other wail and weep, as our Saviour testifieth, Luk. 6. 25. and therefore hereafter their conditions shall be changed on both sides: the pleasure of the one shall be turned into pain, and the sorrows of the other into endless comforts. As it is said by the Apostle concerning the godly, that if in this life only they had hope, they were of all most miserable; so it may be spoken touching the godless, that if in the life to come also they had hope, they were of all men most happy.  
Use. 1 Reproof of their folly which live in hope, that the time of their death will beget them hope, and not destroy it. They know that now they are sinful persons, without all grace, and goodness; but they trust that then they shall be converted, and brought in a moment to repentance. They know that now they stand in state of damnation, and if they should presently come to judgement, they must needs perish; but they trust at the last gasp to call upon God for mercy, and thereby get pardon for all their sins, and so their souls shall be saved. As though death, and the pangs thereof were appointed for the preferment of God's ungodly enemies. They have bestowed themselves in the service of sin, and spent their days in rebellion against the Lord, and do they look for reward thereof to be crowned with glory? Are thieves, and robbers, are cutpurses, and other malefactors therefore bound over to the Assizes, that they may be put in commission, and called up to the bench?  
Instruction to confirm our hope by putting our souls out of all peril of perishing afore our death or sickness, or any other danger, lest our evidence be to seek when our cause is to be tried. Let every one of us upon appearance of election, by faith, and the fruits of sanctification, be able to say as truly, though not with as much feeling of assurance as the Apostle did: I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things 
Rom. 8. 38.  present, nor things to come, nor height nor depth, nor any other creature, shall separate us from the love of God which is in Christ jesus. This will make our life truly prosperous, and profitable, and our death blessed and comfortable, and our state in the world to come immortal, and glorious.  
Consolation to such as fear God that death will deliver them from the hopes, and the lives of their sinful enemies. Away must their souls go, and down must their carcases, and where then are their purposes, and what becomes of their power? Though they were as mighty as Leviathan, and as mischievous as dragons, yet when they be dead, as die they must, what cause hath any man to be afraid of them? Achab minded great matters against Micaiah, at his return in peace from Ramoth Gilead; 
1. King. 22.  but God minded to preserve Micaiah by defeating Achab of a peaceable return from thence. Let Hezechiah, and all his people, saith Zanecherib, trust to it, that I will speed them at my next coming to jerusalem: but God had appointed that he should come no more that way, but be drawn by the snout like a fish, 
Isai. 36. 12. and 37. 29.  or led with a bridle like a beast to the shambles, and slaughter at Nineue. The Egyptians were resolved to pursue Israel until they overtook them, and to put them to the sword when they caught them, and to take the spoil of their goods, when they had slain them: but the waters were first to pursue themselves, and death to overtake them, and the sea to have the spoil of their bodies, and hell to make a pray of their souls.   

Verse 8. The just escapeth out of trouble, and the wicked shall come in his steed.  
GOds favour and goodness doth not free his servants from afflictions, but delivereth them out of afflictions. Whereinto he casteth the wicked, though they be not always of the same kind with those which the godly suffer, but worse and more durable, and such as are mixed with God's wrath, and poisoned with the sting of their own evil conscience.  
Doct. Though the afflictions of good men seem sharp, and grievous, yet they are not perpetual.  
Before ever God bring his into troubles, he appointeth how they shall be preserved in them, and pass through them, and get out of them. He doth as well foresee their arrival as their launching forth, and the end of the boisterous storms which they must endure, aswell as the beginning and entrance thereof. Many, 
Psalm. 34. 19  or great are the troubles of the righteous, but the Lord delivereth him out of all. Neither number, nor grievousness, nor continuance of crosses, nor power of persecutors, nor any other impediment can hinder his hand from helping his distressed servants.  
Reasons. First, they will keep no silence when they be in tribulation, they will cry unto God, and bemoan their case unto him, that he may take their cause into his hands. Neither is it any waywardness in them, but wisdom, and their bounden duty so to do: for he calleth them unto him, and commandeth them to make their complaint: Call upon me, saith he, in the day of trouble; so will I deliver thee, and thou shalt glorify me, Psal. 50. 15.  
Secondly, all God's people are petitioners for every one, and every one for all; so that no member of jesus Christ wanteth friends to solicit his cause, and to deal effectually for him.  
Thirdly, the Lord himself beholdeth their tears, and sorrows, and sufferings, he heareth their most secret sighs and groans, his compassion is towards them, he is able to help them, he promiseth to deliver them, and therefore from his own commiseration and pity, by his might and power, and in his truth and fidelity he will surely draw them out of misery.  
lastly, their life itself is not perpetual, but short and of small continuance, and therefore how can it be that their troubles should be endless, or any way of long durance? It is an everlasting truth which the holy spirit publisheth in the Revelation of Saint john: Blessed are the dead which die in the Lord, for they rest from 
Revel. 14. 13.  their labours, that is, from all kinds of sorrows and sufferings.  
Use. Reproof of their folly which seek to prevent troubles, or to shake them off by shunning the duties of righteousness. As though righteousness were not a sure friend to deliver men, but a treacherous adversary to betray them. As though it were a matter of great peril to please God, and the only way for safety to provoke him. As though the best means of defence were to disarm one's self, and to be weaponed and armed were to expose himself to the shot and strokes of his enemy. And yet this cowardly heart, and erroneous mind is in very many, that they dare not addict themselves strictly to every service of piety and justice, lest they should cast themselves into snares, and troubles, and molestations. They are not persuaded by S. Peter's testimony, 
1. Pet. 3. 13, 14  that no man can hurt them, if they follow that which is good, neither be they affected with his consolation, that blessed are they, if they suffer for righteousness sake.  
Comfort to them that are tossed with the waves of troubles, and adversities by persecutions, temptations, and necessities, if searching their hearts they can find their uprightness, and trying their ways they prove to be righteous; there is no cause why they should call in question the state of their souls, or think their present case to be irrecoverable. If multitude or greatness of troubles were to make God's favour doubtful, than few just men should have it certain: for he hath allotted them to all his children, and made as due provision for them of correction, as of food: and he that is always, and altogether without it, is not a son, but a 
Heb. 12. 8.  bastard. If it were not an usual thing for good men to be in afflictions, the scriptures would not so usually speak of their coming out of afflictions. Let no man therefore say in prosperity, I shall never be moved: so let no godly man say in adversity, I 
Psalm. 30. 6.  shall never be restored. The Lord taketh as little pleasure to be evermore afflicting his people, as a most tender-hearted parent doth to be always beating his children. And as an indulgent father cannot endure to see violence offered to the shedding of his sons blood in his presence: so neither will our God permit the wicked to spoil and oppress the godly continually in his sight.  
Doct. 2 When the mercy of God beginneth to raise the godly out of afflictions, his justice is ready to cast the wicked into misery. The sinners are put into one scale of the weights, and the saints into the other. When the one riseth up, the other sinketh down: when the one cometh from troubles to prosperity, the other goeth from prosperity to troubles. This the Lord telleth wicked men before hand, and will not fail to fulfil it in due season. Behold, saith he, my servants shall eat, and ye shall be hungry: behold, 
Isa. 65. 13. 14.  my servants shall drink, and ye shall be thirsty: behold, my servants shall rejoice, and ye shall be ashamed: behold my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of mind. It seemeth to them an incredible paradox, and a news by far more admirable, then acceptable, that there should be such a transmutation of conditions on both sides, to contraries; but he doth know that it will be so, and can effect that it shall be so, and hath decreed that it must be so, and therefore relateth the particulars with such certainty, as if forthwith the execution thereof should be presented to their senses.  
Reasons. First, it is God's ordinance, and the order which he useth in his proceed, that judgement shall begin at his own house, as S. Peter teacheth, and from thence be derived to the wicked to 
1. Pet. 4. 17.  continue upon them for ever. The medicinable potion, at the brim of the cup, he will have his own children to drink for their health and preservation, but the dregs and poison at the bottom, his enemies must swallow up for their ruin and destruction.  
Secondly, troubles, fears, vexations, and torments are the proper portion of sinners, they receive not their child's part, nor enter upon their inheritance, till they fall into them. Good men pass through them, as a deep miry lane in a strange country, but travel home to their own pleasant soil of comfort; but the evil and rebellious gallop swiftly in the fair way of prosperity, and hasten to their own uncomfortable home of hideous desolation and horror.  
Thirdly, their malitions behaviour against Christians doth with a strong hand draw themselves into misery, and lift the others out of it. The Egyptians made it their exercise to drown the children of the Israelites, and God delivering the Israelites made the Egyptians to be drowned. Haman cast about with all his wits, how he might bring Mordecai to the gallows, and the Lord appointed in his wisdom that the gallows should catch up Haman. And so stood the case with daniel's enemies, they were driven with their own flesh and family to feed the hons which they had appointed to eat up Daniel. The Edomites were glad to see the jews drink so bitter a draft of calamity, as the Babylonians by God's righteous judgement had mingled for them; and therefore the Lord would make the Edomites to pledge them in the same cup, and was more favourable to the jews for their rejoicing at them. For so he speaketh to them both in the Lamentations: Rejoice, and be glad O daughter Edome that dwellest in the land of Us, the cup also shall pass through unto thee: thou shalt be drunken and vomit. Thy punishment is accomplished, O daughter Zion: he will no more carry thee into captivity. Lam. 4. 21.  
The doing of mischief to good men, the attempting of it, though they fail of their purposes, their wishing of it, though they dare not attempt it, and their rejoicing at it when it is effected by others, all this doth assuredly bring mischief on sinful men's own heads.  
Use. Admonition to the adversaries of the Church, and Christians, that they deal more mildly and moderately with them. The case is their own, they prepare for themselves whatsoever they impose upon others. The burdens which they lay upon their neighbour's shoulders must be transferred to their own backs: the bread of affliction which they provide for their brethren, in time will turn to their own food: the little-ease and dungeon wherein they shut up the innocent, must in time be made their own habitation.  
Terror to ungodly persons in regard of their dangerous condition. Only troubles they fly from, fearing them more than any manner of sin, and therefore account the life of afflicted Christians to be most miserable: and trouble is that which flieth as fast after them to make a pray of them, which also will make their state ten thousand times worse than any Christians can be. And if it so come to pass in this life, as many times it doth, that the godly are lifted up to prosperity, and the ungodly into grievous adversity, what a change will there be, and contrariety of their estates in the life to come. Which appeareth in the parable of the rich man, and Lazarus. Here the rich man received his pleasure and Lazarus pain: but there is Lazarus in heaven, and the 
Luk. 16.  rich man in hell: Lazarus is in Abraham's bosom, and the rich man in the flames of fire: Lazarus is comforted, and the rich man tormented. The best man in his best state here on earth, hath not a full enlargement, but only enjoyeth liberty of the prison: and the worst man in his worst state is not yet come to execution, but only sitteth in the stocks. But the most perfect and absolute difference and change will be at the day of the Lord jesus, when soul and body of the saints shall be filled with glory and immortality, and soul and body of sinful creatures shall be overwhelmed with shame, and perpetual contempt. And herewith the Apostle comforteth the poor persecuted Thessalonians; It is a righteous thing with God, saith he, to recompense tribulation to them that trouble you, and to you which are troubled rest with us, when the Lord jesus Christ shall show himself from heaven with his mighty Angels. etc. 2. Thess. 1. 6. 7. 8. 9 10.  
Consolation to poor helpless persons, if they be also harmless, that can find no friends which will or can procure them deliverance out of troubles. Few good are to be found that take to heart the sufferings of poor innocents, and few of those that take them to heart, are able to prevail any thing for them. But are there no wicked which may be heard of? Have they no enemies which do molest them? Alas, there be too many of these every where, the world swarmeth with them. Then be of good comfort, you must come forth that they may come in, the place must be yielded up to the right owners. Cannot ye get a release freely? will not entreaty work your liberty? A price than shall be given, a ransom shall be paid for it, and you shall be discharged. For such a promise we have from God in this book: the wicked shall be a ransom for the just, and the transgressor for the 
Prou. 21. 18.  righteous.   

Verse 9 A hypocrite with his mouth corrupteth his neighbour: but the righteous shall be delivered by knowledge.  
DIssemblers, and such as make a show of godliness, but deny the power thereof, are commonly most hurtful seducers, corrupting men's hearts with hurtful speeches, either depraving that which is good, or justifying that which is evil, and so they infect their minds with erroneous opinions, and stir up their hearts to sinful lusts, and pervert their ways with ungodly behaviour. But now to prevent the fears of the good, that they also are like to be drawn into mischief, because there are so many hypocrites, and to take away the cloaks and shifts from the wicked, which lay all the blame of their sins on others which misled them, he showeth the means whereby this hurt may be avoided, and that is, by getting knowledge, and being righteous.  
Doct. 1 ungodly men are never more mischievous than when they put on the vizard of godliness. Though this may be proved by manifold testimonies, as well out of the old testament as the new, yet we will rather exemplify it by the experience of the times, then by allegations of scriptures. Through all the books before Christ, the false prophets are almost every where complained of. In the time of our Saviour, the Priests, Scribes, and pharisees of all others were his bitterest enemies. The Apostles found none so dangerous as false Apostles and such as took upon them to be professors and preachers. Paul, Peter, Jude and john are most ample in giving admonitions to beware of them. Ever since that time there have been springs, streams, floods, and seas of superstition, idolatry, violence, and all abomination in the kingdom of Antichrist: and all under pretence of the Church's authority, zeal, devotion, and good intendment.  
Reasons. First, such are very forward and busy in this service of Satan, (for diligent they are not to be esteemed, unless they were better exercised) and therefore the more hurt and mischief they do. That jeremy observed in the wicked deceivers of his age, that they 
jerem. 9 5.  taught their tongues to speak lies, and took great pains to do wickedly. And that our Saviour repooved in the cursed Scribes and pharisees of his age, that they compassed sea and land to make one 
Matth. 23. 15.  of their profession: and when he was made, they made him twofold more the child of hell than themselves.  
Secondly, they are very deceitful, and cunning: and therefore the scriptures compare them to crafty gamesters, and fowlers, which catch more birds artificially by lime-twigs, grins, and nets, than they kill violently by throwing stones at them. Of these guileful persons the Apostle speaketh, saying: such false Apostles are deceitful workers, and transform themselves into the 
2. Cor. 11. 13.  Apostles of Christ. And no marvel: for Satan is transformed into an Angel of light. Therefore it is no great thing, though his ministers transform themselves, as though they were the ministers of righteousness.  
They are the more venomous, by how much they are less mistrusted for the opinion that is had of them for piety and goodness doth prepare a passage for their poison to enter into the bowels of men's souls. When they are are reputed for godly, religious, wise, and judicious, all is received which they set abroach, all is disliked which they set against. It is an easy matter for a man to lose his purse, when he followeth the robber as guide of his way. It is an easy matter for a man to lose his life, when he maketh a poisoner, and his enemy to be his Physician.  
Use. 1 Instruction to be very wary that their pestilent breath infect not our hearts to keep our ears from hearkening to our persuasions, as much as we would refrain from one that had the plague sore upon him. When Wolves will put on Sheep skins, when thorns will take upon them to be vines, when thistles will be fig trees, and evil workers have the place of Prophets, than our Saviour admonisheth us to look to ourselves, and take heed of them.  
Secondly, consolation if we corrupt not others with our tongues; but rather use them to heal the corrupted, this declareth that we are neither openly wicked in behaviour, nor secretly hypocritical in heart: for a wholesome tongue is evermore a certain note of an upright conscience.  
Doct. 2 But the righteous, etc.] Though the tongue of the wicked be a deadly weapon to do hurt: yet the knowledge of the godly is a defensive armour to preserve him from it. The medicine which Saint Peter doth prescribe, with his caveat to avoid the delusions of subtle seducers, doth after a sort make a promise of remedy against them, to such as shall carefully receive it. Beware (saith he) lest ye he plucked away with the error of the wicked, and fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour jesus Christ, 2. Pet. 3. 17. 18.  
Reasons. 1 First, Ignorance is that which giveth entertainment to errors, and all sound knowledge excludeth them out of doors. Whom doth the foolish woman, or folly herself call to her feast, but such as are simple? Whom doth she utter her mind unto, but to 
Prou. 9 16.  such as are destitute of understanding? And whom do the lurking corner-creepers so much pray upon as simple women laden with sins, and lead with divers lusts?  
Secondly, men of knowledge have their wits exercised to discern between good and evil, between light and darkness, between the servants of God, and the workers of iniquity. They bear the image of God, and therefore know the image of God where it is, and see the defects of it where it is not. They carry a light within them whereby they are able to discover the doctrines of falsehood, which are contrary to the truth, and the works of darkness which are contrary to holiness, and therefore can reject them both.  
Thirdly, the sound knowledge of Christians is not only a shield to ward off all detestable errors, and damnable heresies that they seduce not the mind, but also a preservative to expel all flattering enticements, and sinful suggestions that they corrupt not the heart. And that the holy Ghost doth expressly promise in this book to every one that doth love, and labour for knowledge. When wisdom entereth into thine heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way, and from the man that speaketh froward things, and from them that leave the ways of righthousnesse, to walk in the ways of darkness: which rejoice in doing evil, and delight in the frowardness of the wicked, Prou. 2. 10, 11, 12, 13, 14.  
Use. 1 Encouragement to use diligence by all good means, in all God's ordinances appointed to that end to get understanding and righteousness, since our need thereof is so great, and the use so good. Neither wealth, nor wit, nor any other thing can stand us in so good steed for the preservation of our hearts as these do. For they all without those are treacherous and deceitful, ready always to betray us, and open the doors to let in flattery and corruption: but these have faithfulness and courage, and power, and constancy, to stand for the defence of our soul to the end.  
Though there should come never so many bands, and armies of Satanical and hellish hypocrites, and every man's mouth were a a musket or cannon to send out most mortal, and deadly poison, yet if we be armed with these graces, we need not to fear them. The Antichristian deceiver cannot illude them that have received 
2. Thes. 2. 10.  the knowledge and love of the truth. The false Christ's shall 
Matth. 24. 24.  not deceive the elect, as being protected by God's power, and furnished with holy understanding. The devil himself with all 
Ephes. 6.  his fiery darts and temptations, shall be resisted and driven back by those that have on the breastplate of righteousness, and the other pieces of God's complete armour. The Lord jesus by the sound knowledge of the sacred Scriptures hath already repulsed and turned him to flight, and putteth the same weapon into our hands, with strength and power to pursue him.  
Conviction of them that are drawn away by every juggler, and sinful companion. The jesuits, and Seminaries, the heretics, and traitors, may disgorge their stomachs, and vomit up their venom into their bosoms, and they have neither hand, nor heart, nor tongue, to reject them, but suffer themselves to be carried to errors, to heresies, to idolatry, to conspiracies, to treasons, to rebellions, to shameful executions, to fearful damnation. Therefore they were not righteous, therefore they wanted knowledge, therefore they were naked and destitute of all defensive armour. And here come also to be taxed, as friends to corruption, all they that are envious to understanding, and the means thereof, which think it so much the more dangerous to seek for, by how much there are more which go about to deceive. But this hath been sufficiently spoken of in the sixteenth verse of the ninth chapter, especially in the use.   

Verse 10. In the prosperity of the righteous the city rejoiceth, and when the wicked perish there is joy.  
IN the prosperity of the righteous] that is, when things go well with them, the city rejoiceth, that is, the honest and well disposed citizens, and country men be inwardly glad, and outwardly declare their joy, by cheerful countenance, and speeches, and other means, as opportunity serveth to express the same. And so do they also at the death, and overthrow of oppressors, and tyrants, and other wicked persons, by whose fall the people rise, and whose ruin is the repair of the city.  
Doct. 1 Good men have not only God's hand to give them good things, but godly men's hearts to be joyful for them. When Mordecai was advanced the city of Shushan rejoiced, and was 
Hest. 8. 15.  glad. And when the Lord showed his great mercy on Zacharie, and Elizabeth in giving them a son, their kinsfolk and neighbours 
Luk. 1. 58.  came and rejoiced with them.  
Reasons. First, the providence of God hath the disposing of all men's affections: he deriveth their love, and their hatred, their liking, and loathing to every one, as seemeth best to his own wisdom. And he hath appointed by decree in his counsel: by precept in his word; and by working of his spirit that godly men shall be well affected towards the godly, and Christians shall be tender hearted one towards another.  
Secondly, they are all members of one body, and therefore a sympathy, and fellow feeling of one another's state is mutually among them; If one suffer, all suffer with it: if one member be had in honour, all the members rejoice with it. 1. Cor. 12. 26.  
thirdly, it is well known that righteous men will make their brethren commoners with them in their prosperity. When they are advanced, others shall not be disgraced thereby but honoured: when they are enriched, others shall not be impoverished thereby, but relieved: when they are made mighty, others shall not be weakened thereby, but supported. And so it is said concerning Mordecai, that when the royal apparel was on his back, and the crown of gold on his head, that unto the jews was come light, and joy, and gladness, and honour. Hest. 8. 16.  
Now all this is contrary in the state of harmful persons, when God declareth his anger by casting them down, the people publish their joy by clapping their hands at them. At the least Gods servants for God's glory, their own peace, and the public safety, take comfort in this mercy that is showed to the Church, in taking away such enemies. God inclineth their hearts to do this, and the cruelty of the enemy hath procured it, as the effects of both did manifest at the drowning of Pharaoh, and destruction of Sisera.  
Use. 1 Instruction to them that be desirous to possess the hearts of honest men, that they gain them by justice, and upright behaviour, by mercy, kindness, and goodness. This course will draw their desires to wish well unto them: this will put arguments into their mouths to speak well for them: this will give them encouragement to further their advancement: this will make their promotion acceptable to them, and then desirous of the continuance and increase of the same. Now many men desire to be popular, but few to be righteous: it is easy to affect the greatness of Mordecai, who was second to the King, and great among his people, and accepted among the multitude of his brethren: but it is hard 
Hest. 10. 3.  to follow his goodness in procuring their wealth, and seeking their peace, and prosperity. Good liking is not gotten by pomp and power, and favour is not gained with wealth and riches, and love is not commanded by authority, and dignity: these may be alured with goodness, but never compelled by violence.  
Reproof of envious persons, that malign the good estate of godly Christians: they rejoice not at their prosperity like worthy Citizens, but grieve, and vex at it, like barbarous aliens: Either they labour to keep them under that they shall not rise, or to undermine them that they shall not stand, as appeareth in the example of daniel's adversaries. But all is in vain: they shall 
Dan. 6.  be frustrate of their purpose, they shall be foiled in their practice, they shall be shamed, and cursed, and plagued for their malicious hearts, and mischievous enterprises. They that hate Zion, shall all be ashamed and turned backward. They shall be as the grass on the house tops, which withereth afore it cometh forth. Psal. 129. 5. 6.  
Doct. 2 The city rejoiceth, etc.] Godly men are the chief inhabitants wheresoever they dwell.  
They that rejoice at the prosperity of the righteous, are called the city, the place hath denomination from them: and it is certain that neither all, nor the most, nor in many places the greatest are so well affected, but contrary minded. So it is said in the book of Hester that when the decree was gone forth, whereby all the jews were proscripted and destinated to death, that the city of Shushan was in perplexity. Who was this city there, but the poor condemned Israelites, who from their first coming thither were but strangers and captives? Ahashuerus, and Haman were not of the number: for they were merrily drinking of wine; and a great number both in the Court, and City, as it may appear, were glad of their misery. So saith the Apostle to the 
Rom. 1. 8.  Romans, Your faith is published throughout the whole world, meaning thereby in all the Churches.  
Reasons. 1 First, they have a good estate in their goods, and hold their livings by a right tenure, through jesus being inheritors of the earth: whereas none else are so much as tenants at will by any right or warrant from God, but mere usurpers intruding themselves without any allowance into his possessions.  
Secondly, all others are aliens in God's account, and only their underlings and servants. For so he speaketh of such as hold themselves to be masters and commanders of many others: The strangers shall stand and feed your sheep, and the sons of strangers shall be your ploughmen, and dressers of your vines: Isai. 61. 5.  
Use. Consolation to them that have the testimony of the faithful, and approbation of godly Christians in their behaviour. It is as good as if all the town and country did commend them. And that was S. john's meaning when he said that Demetrius had a 
3. joh. vers. 12.  good report of all men. All wicked men would never speak well of him, or if they should, it had been little for his credit: but forasmuch as the Apostle testifieth of him, and the truth itself also, it must needs be that those all men were all good men which knew his goodness.  
Terror for them that have the complaint of God's servants against them. Though they be magnified of the multitude, and applauded of never so many wicked, they shall neither have true honour, nor sound comfort thereby. The voices of Christians will carry the cause, and their verdict is that which will cast the faulty, if they convict, the Lord will condemn: for they never agree all to find any guilty, but where the word of God, and his spirit have first given in evidence against them. It went hard with Zanecherib when God told him that Zion despised him, and 
Isa. 37. 22.  laughed him to scorn, and shook her head at him. But what cared he for that? Did not he despise her as much? True it is, that he despised her as much, but not with so much danger to her. His was a vain, foolish, absurd, and contemptible contempt, like paper shot against a strong bulwark: but hers was mighty, and effectual carrying force with it, like a Cannon against a weak cottage which will shake it to pieces in a moment.   

Verse 11. By the blessing of the righteous the city is exalted: but it is subverted by the mouth of the wicked.  
THe meaning is, that just men are very beneficial to the societies of men by their religious, prudent, and profitable speeches: for so the word blessing signifieth in many places: and so it is here meant as the antithesis showeth; and so a poor man in adversity, may as well be an instrument of good to his country, as a rich man in prosperity, as Solomon testifieth, Eccle. 9 15. On the other side, the wicked with his mouth and hurtful words, doth work mischief among whom he converseth.  
Doct. By the blessing, etc.] A godly man will always do good to the place where he dwelleth, that many shall far the better for him.  
The land of judah found the truth of this by comfortable experience in the days of their good Kings, and Prophets, as jehosaphat, Hezechias, Isaiah and others, who obtained wonderful deliverances for their people at the hand of the Lord. The land of Israel found the truth of it in the days of their holy Prophets Eliah, and Elisha who procured help against drought, famine, and enemies, and therefore were called the chariots, and horsemen of Israel. What should I speak of joseph, of Moses, and Samuel, and David, of Nehemiah, and Ezra, of Hester, and Mordecai, and many others, among whom S. Paul must be of the Quorum, as one of eminent note, specially for that marvelous preservation of all that sailed in the ship with him, notwithstanding they were very infidels.  
Reasons. First, he will prefer the welfare of the public state, before his own private advantage and profit. When Moses might have continued a favourite, he voluntarily for his commodity sake incurred the King's displeasure: when he might have been great in Egypt, he rather forsook Egypt: when he might have lived in credit, pleasure, and plenty like a prince, he chose to live obscurely, painfully, and hardly as a shepherd. When Hester was bid to ask, and have to the half of an ample and large empire, she set aside all respect of lands and livings, and only craved the lives of her people.  
Secondly, he will apply his tongue to all those means whereby he may best effect his desire, and profit his neighbours: by prayers, by counsels, by exhortations, and encouragements, and specially by striving against the sins that are among them.  
God's blessing upon him, doth make his blessing prosperous to others. For wicked men many times do speed the better for the favour of the Lord which doth accompany his servants. Laban knew, and acknowledged, that therein he was much beholden to jacob, not only for his faithfulness and pains, but for the good effect and success of them. joseph's master, and joseph's keeper, and Pharaohs house, and all the land of Egypt sped the better for the goodness of God towards joseph. On the other side, in the sinful person, every thing is otherwise. His tongue and talk is hurtful and noisome. He is wholly carried with self love, and private lucre. All his endeavours be to accomplish his own wicked purposes, and his means thereunto be unlawful and hurtful. As he by rebellion hath provoked the wrath of God against himself, so is the curse sent out after him, and bringeth a judgement many times upon the place where he is, and the people that are about him, and the country wherein he liveth.  
Use. 1 Instruction to use all kindness to godly men, since we enjoy so great a blessing by them. If they help to exalt the city, let them be also exalted in the city, or be well spoken of, or have good affection borne unto them: at the least beware that they be not injuriously oppressed. The unreasonable creatures which are commodious to the owners, will every wiseman be willing to have, and careful to keep well. The insensible trees which bring forth plenty of good fruit, are husbandly dressed, and heedfully preserved, that nothing do bark the body, nor browse upon the branches, nor break down the boughs. And shall not faithful men be regarded, which do more good in better manner, to greater numbers, for longer continuance? God forbidden that we should be so unthankful, as to requite evil for good: or so improvident, as to hinder our good by requiting of evil? or so foolish and frantic as to overturn our former good, and change it wholly into evil and mischief. For that is the event that commonly ensueth upon such as deal unkindly with those who deal kindly with them. This caused jeremy to turn his petitions, and accusations, and his intercessions into imprecations. Shall evil be recompensed for good? for they have digged a pit 
jerem. 18. 20.  for my soul: Remember that I stood before thee to speak good for them, and to turn away thy wrath from them. Therefore deliver up their children to famine, and let them drop away by the force of the sword, etc.  
Reprehension of such as are spoilers of their cities, and not exalters; which ruinated towns, and cities, and countries, but erect nothing but their own houses (habitations they are not properly to be called, because they seldom dwell in them) and those they make sumptuous for pride and ostentation. Of such the Prophet speaketh when he saith, that desolation and destruction are 
Isa. 59 7.  in their paths: they make havoc of all that cometh within their walk, and lay all waste before them. And here the jesuits, and Seminaries, and the whole crew of these unnatural, barbarous, and cruel Papists are to be condemned, which do as greedily thirst after the blood of their King, and countrymen, and the subversion of the kingdom and country, as any foreign enemies in their greatest hostility are possibly able.   

Verse 12. He that is destitute of wisdom despiseth his neighbour: but a man of understanding will keep silence.  
A Foolish man which hath a beggarly heart, as the words signify, being void of sound judgement, and sanctified knowledge of God's holy will, desireth to vilify others, especially such as fear God, and to make them appear base and contemptible. And this is done sometimes in bitter anger, by railing, reviling, and contumelious reproaches; and sometimes in scurril mirth, by girding jests, and laughter; and sometimes in hidden craft, by false reports and slanders. But they which have more wisdom, will frame themselves to better behaviour: they will not only keep silence from offering that indignity to them that provoke them not thereunto, but will also forbear to requite them with reproaches, which have not spared to seek their disgrace. For so doth David testify of himself in this case: I am as a man that heareth not, and as a dumb man that openeth not his mouth. Psal. 38. 13.  
They which are the most contemptible persons, are the greatest contemners of others. As wisdom above all other things doth make a man to be excellent, so needs must the want of it make him to be base: and yet such as come not only too short of the perfection, but not at all to the beginning thereof, are ready to sport at them which are most graced with it. When the wicked 
Prou. 18. 3.  cometh, saith Solomon, then cometh contempt, and with the vile man, reproach. None scoffed so much at David as the abjects, and 
Psal. 35. 15.  the drunkards made songs of him. None mocked job so much as the vagabonds who were no better than their fathers, and their fathers not so good as dogs. They were the children of fools, and the children of villains, which were more vile than the earth. And yet he was their song, and their talk, they spared not to spit in his face. job 30. 1. 8. 9 10.  
Reasons. First, where wisdom is wanting, there pride aboundeth (as an empty stomach is full of wind) and pride bringeth disdainfulness, because they conceive of wonders in themselves, and discern of nothing but wants in others. The blind bragging Pharisee was not ashamed to come into Gods own presence, to deprave the humble poor Publican, who was incomparably the 
Luk. 18. 9 11.  better man.  
Secondly, they are despisers of God himself, rejecting his counsel, and casting his word behind their backs, and therefore it is no strange thing that they should offer despite to mortal men.  
Thirdly, contempt is in all equity, their own due portion, and God hath appointed in his judgements, that they shall recover their right to themselves, by making an offer.  
Use. 1 Confutation of them which take it to be the fruit of their wisdom, and ripeness of their wit, to have a dexterity in breaking of jests upon men to make them to be laughed at. So far they think they show the rareness of their understanding, as they can make men to feel the keenenes of their tongues. But God which best knoweth who be wise, and what is wisdom, doth charge them to be unwise, and void of wisdom. He to whom it belongeth to convince fools, and to punish them, doth marshal these among the great fools that shall be punished.  
Instruction as to keep ourselves from the society of such companions, unless we be duly called into place; so not to be dismayed, though in our callings, and for well-doing, they shoot their bolts at us. Their strongest arrows are but straws, and their strongest archers are but dwarves and Pigmees. The Lord himself doth animate us against the greatest of them by the Prophet: Fear ye not, saith he, the reproach of men, neither be ye 
Isai. 51. 7. 8.  afraid of their rebukes. For the moth shall eat them up like a garment, and the worm shall eat them like wool. If a worm, and a maggot will prove stronger than they, and get the victory of them, why should their words be more regarded then worms, and maggots? Idiots, and naturals we care not for though they should rail upon us, and give reviling speeches: poor creatures they are to be pitied, they want wit, they know not what they say: and why then should these be so much respected, which are to be lamented for want of wisdom, and say they know not what?   

Verse 13. He that goeth about as a talebearer, discovereth a secret: but he that is of a faithful heart, concealeth a matter.  
IN this place, and in the nineteenth of Leviticus verse 16. and elsewhere the holy Ghost compareth busi-bodies, and such as delight to deal in other men's matters, to petty chapmen, and peddlers, which carry wares about, selling in one place, and buying in another; and two marks of lewdness he brandeth them with, as first, that they have false and unfaithful hearts: and then that they have lose and blabbing tongues that can keep no counsel, but tell all that they hear. They will draw on men by their news and reports to open their minds and secrets unto them, which after they will publish to others. From both which vices he cleareth all good men, their hearts are faithful, and their tongues are silent to cover such matters as love requireth them to hide, and duty and conscience do not bind them to lay open.  
Doct. A slanderous tongue will be as ready to defame them whom it speaketh unto, as whom it speaketh against. It trafficketh altogether by exchange, it will deliver nothing to you, but upon condition to receive somewhat from you. It will never bear an empty pack, but desireth where ought is uttered, and taken out, there to take somewhat to be put in, that it may have choice for other places. This is the cause why the Lord forbiddeth to chaffer, or to have any dealing at all with such manner of persons, though they make show of never so great love and kindness towards us. He that goeth about as a slanderer, discovereth secrets: therefore meddle not with him that flattereth with his lips, Prou. 20. 19  
Reasons. First, the same cause that moved him to relate others men's affairs to thee, will likewise induce him to discover thine to other men: and that is want of love, a desire to be plausible in satisfying itching ears, and hypocrisy, making resemblance to hate those faults which he censureth in others.  
Secondly they have been trained up in that trade, and therefore cannot leave it, neither will they at any time neglect their markets for any man's sake.  
Thirdly, they have not the power, and government of their own tongues, but Satan hath, whose gunpowder they are, and if he put fire unto them, they cannot choose, but take. And that Saint james meaneth when he saith, that the tongue is set on fire on hell, that is by the devil that hellish spirit, jam. 3. 6. Now he is a continual false accuser, and makebate between God and man, and man, and man, and friend and nearest friend, and therefore look for no favour at his hands.  
Use. Instruction: First, if we would be trusted, and have men impart their minds unto us without suspicion of us, let us avoid the discourses of other men's infirmities and labour rather to pray for them, and heal them. If we desire that any man should power his counsels into our ears: let him not see one another man's dropping out of our mouths; for than he may easily know what will become of his own. 2. To be wary to whom we commit our secrets: not to busy talkers, not to idle walkers, not to them that are hollow hearted. If they be briers, and thorns, as Micah 
Micah 7. 5.  calleth them, if they carry pricks in their mouths, and guile in their souls, and sin in their lives, trust them not, put not confidence in them, keep shut the doors of thy lips from them, though they were friends, though they were counsellors, though they were yoke-fellows. Especially let us not communicate with them in giving them hearing of their uncharitable obtrectations, nor trust them in our secrets: for it were just and righteous that they should be disclosed and brought to light for a recompense of our rash and unloving credulity.   

Verse 14. Where no counsel is, the people fall: but where many counsellors are, there is health.  
WHere there is no counsel] Where godly and holy instruction for guiding the heart and behaviour, and grave and prudent advice for government of state, either domestical, or public, do fail, there the people do fall, that is, the governors themselves, and they that are in subjection to them, do run into many mischiefs of grievous disorders, and miserable destruction. For what in that case is to be expected from superiors, but violence and oppression? And what from inferiors, but falsehood and disobedience? And what from all sorts, but impiety and wickedness? And what then from God, but heavy strokes and punishments? But where many counsellors are, which be faithful, and give wise and wholesome counsel, and that is also embraced and followed, there is health, that is, religion and justice, peace, plenty, and safety, with God gracious favour and blessing.  
Doct. Nothing is more necessary and profitable to any state then good counsel, where this is wanting, there the beauty and brightness of authority is away. The multitude of men, the wealth of the people, the strength of munition, and the mighty force of arms will little avail, if wise men be not employed in the weighty affairs. And this caused Solomon to make such comparisons, that lowly and submiss words of a poor wiseman, 
Eccle. 9 17. 18  are more to be regarded, than the cry of an unwise ruler, with his fools about him; and that wisdom is better than strength, and also then weapons of war.  
Reasons. 1 First, there is no more sufficiency in any one man, by his own wisdom without the assistance of others, well to order the matters of a kingdom or state, then for one alone to govern a great ship, without the help of other Sailors or officers. David professeth of himself that he was wiser than his enemies, than his 
Psal. 119. 98. 99  teachers, than the ancient, and yet he sought out the most prudent men in all Israel, as Hushai, and Achitophel, etc. to help him with direction. Who ever, but Christ, since Adam's fall, could say that he was as wise as Solomon? who hopeth to be so wise? Who can be so wise, until the end of the world? and yet he made choice of a counsel to consult with, and to confirm himself, and his people by.  
Secondly, it is a mercy of God to a prince and people, to give them many eyes to see with, many ears to hear with, many tongues to speak with, many minds to be in continual exercise for the benefit, safety and preservation of the whole state.  
Thirdly, it is one of his great judgements, either to take away counsellors from a nation, or to take away wisdom from the counsellors. This was threatened to jerusalem and judah by 
Isai. 3. 1. 2.  Isaiah, that the Lord of hosts would deprive them of their stay, and strength, the pillars of their country, and the props of their lives, and those were not only bread and drink, and Warriors, and judges, but Prophets also, and the prudent, and the aged, and the counsellors, that so they might be easily cast down, yea ruinated, and brought to dust of their own accord. And concerning the other branch, that it should not be taken for an ordinary and gentle correction to his faithful children, but a rare and severe punishment to his dissembling enemies, he doth aggrieve it in another place, and set it forth in such manner as might make it most fearful to us. Behold, saith he, I will do a marvelous work in this people, even a marvelous work, and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isa. 29. 14.  
Use. 1 Instruction that the care of ourselves, the regard of our friends, the love to our neighbours, our duty to Prince and Country should stir us up to call upon God, that as he hath counsel and wisdom, and is wisdom and understanding, so he would store us with able and learned Ministers for the Church, and wise and prudent statesmen for the Commonweal: and that they which are so qualified, may have their employment, and they which are so employed, may show themselves faithful, and they which are faithful, may also be prosperous. And so a lay man may be a profitable Church man, and so a private person may do good service to the King, and all his dominions.  
Reproof of such as trust to themselves, and their own wisdom, and think they stand in need of none. For their souls, they know as much as all the preachers can tell: for their behaviour, when to speak, and when to be silent, what to say, and what to conceal; for actions to be performed, or forborn, they have as much judgement as any man: for their state, how to manage their affairs, and what course to take for their gain, and commodity, they will learn of none of them all, etc. And this is a fault the more to be reprehended, when they contemptuously reject counsel which they may hear, when they despise the counsel of God which is offered unto them, when like Pharaoh and Achab they make choice of such as shall illude and deceive them. For that is very usual and common with many purposely to associate themselves, and hearken to such as will quell in them the fear of all God's admonitions, rebukes, and threatenings, and give them encouragement to any idolatry, superstition, impiety, wantonness, unthriftiness, wordliness, and all such evils as their hearts are most affected unto. But most of all is their sin notorious, which do not only refuse counsel themselves, but wish and desire that there were no counsellors to others, especially such as might inform them in the way of God to bring them to salvation. They complain of the number of preachers, one is sufficient for a whole country: they exclaim of the frequency of preaching, one sermon is enough for half a year. And of this sort the bloody traitorous Papists are offenders in a high degree. They do not only wish fewer counsellors, and lesser store of preaching, but seek by violence to effect it, as their practices declare. They would in a moment have destroyed the King, and all his Clergy, all his privy Counsel, all his judges and Counsel learned in the Laws, all the great Counsel of Nobility, and Commons assembled in Parliament: and afterwards all the godly Ministers and Christians throughout the whole kingdom. Are these the friends of the people? Do they wish them to be preserved from perishing? do they desire and labour for the health of their nation?   

Verse 15. He that is surety for a stranger shall wholly be broken: but he that hateth those that clap hands, is sure.  
HIs purpose here is to give men admonition to beware of suretyship: which he doth infer by two reasons, first, from the hurt and danger which they run into that be not well advised therein: and secondly, from the peace and safety which they enjoy that heedfully avoid the peril thereof. Now he doth not absolutely condemn all suretyship (for then would Paul have 
Philem. ver. 18  never undertaken for Onesimus) but rashness only therein, is that which is here, and in other places reproved. For it may sometimes be a work of mercy to become surety, as well as to lend or give. By stranger, is not meant all, or only unknown persons. For it may fall out to be a duty of Christian love, that way to help and relieve some such as we were never before acquainted with, and a near neighbour, a familiar friend, a kinsman, a brother may in this case be a stranger to us, when it is not safe to undertake for him. As first, if there be like to grow detriment to the borrower, as taking money, or any other commodities upon hard conditions, and at unreasonable rates, or for needless expenses, and unthriftiness, or any way to the hurt of his state or conscience. Secondly, if it tend to the hurt and damage of the lender that he is in danger to be defeated of his own, and to sustain loss by our means. If we ourselves are to be entangled by it, the sum and value of the debt being more than we are able either to pay, or well to spare: when ones own creditors by that occasion, must be defrauded of their due, when our wives, children, and families which have also an interest in our substance, shall be rob of their portion and maintenance, and bereaved of the fruit of their own labours. Then he showeth a remedy against it, to hate such as clap hands, that is, to hate and fear to be clappers of hands ourselves, for the ratifying and confirmation of promises in this unadvised suretyship, and so we shall be safe and sure in this behalf. Provided yet, that we take not other courses that be cousen-germanes to it, & as dangerous and hurtful as that is: as negligently without all care and regard to run into debts and arrearages, or ventrously without due consideration of men's faithfulness, and ability, to lend forth our money, wares, or cattle, and so to put our state into the hands of strangers.  
Doct. A rash surety doth seldom live in peace without trouble and misery. Such a one, as though crosses were too few, and too slow, doth increase and hasten them to himself. He giveth his hand to his neighbour to put strength and weapons into his neighbour's hands, to his own woe and vexation. Hereof hath Solomon spoken already in the sixth chapter: My son, if thou be 
Prou. 6. 1. 2.  surety for thy neighbour, and hast stricken hand with the stranger, thou art snared with the words of thy mouth: thou art even taken with the words of thine own mouth. Before a man doth voluntarily ensnare himself, he is like a bird that hath the liberty of the whole air, to fly whether she will at her pleasure, but after he hath bound himself by promise and covenant, he is like a bird in a net, and in the fowler's hand, that may be killed, or caged, or given to children to play with, or otherwise dealt with according to the fowlers will, and yet the poor bird, is either surprised in her own place, or alured by hope of food to the bait, not knowing that she is in any petal, whereas the surety doth wilfully cast himself into danger, being forewarned of the event, that would follow, and hath no bait of any gain, or benefit laid for him.  
Reasons. 1 First, he cannot but live in great fear, and distraction of mind, lest the party for whom he hath undertaken, should either fail of fidelity, and purposely cast his debt upon him, or else should come too short of ability, and prove unsufficient to discharge it himself. So if another be in want, then must he be in woe: If another be unthrifty, than he must be unhappy: if another be false, than he must needs be brought to a fall.  
Secondly, God doth ofter by a providence whet the hearts of creditors, and sharpen them against sureties which fall into their hands. And that we should not deceive ourselves in this case, with expectation of favour, he telleth us what is to be looked for, if we grow too bold and hardy. Be not thou of them that touch the hand, nor among them that are surety for debts. If thou hast nothing to pay, why should he take thy bed from under thee? Prou. 22. 27. Now this why should, is set down by way of threatening, according as it is also in some other places of scriptures, as when Amaziah said to the Prophet, have they made thee the King's counsellor? 
2. Chro. 25. 16.  cease thou: why should they smite thee? And as he giveth a caveat for every one to take heed of entering into suretyship, or else not to think it strange if they feel the smart of it, so he granteth a warrant to creditors, to deal roundly with rash sureties, and not to be too sparing of them. Take his garment, saith he, that is surety for a stranger and a pledge of him for the stranger.  
Thirdly, the misery which he draweth upon himself, when the burden of payment, and forfeiture shall light upon his back, will pierce his heart with bitter grief and sorrow when his eyes shall behold the spoil of his goods, which either he hath gotten with labour and travail, or his friends have given him in love and kindness, or his wife hath brought him in hope and expectation: when his ears shall hear the cry of his family and people that are frighted with terrors, and bitten with hunger, and starven with cold, and pinched with all kinds of want and penury. When his bones and whole body shall be restrained from his house and household, from vocation and calling, from friends, from recreations and comforts, from liberty and freedom, and clapped up in a close and loath some prison.  
Use. Reproof of them that think it neither sinful against God, nor hurtful to themselves, but a point of good fellowship to yield to any man's request in such a matter. They take it to be the easiest way to gratify a friend, and least painful and chargeable to give their word for him, yea and blood also, if they be thereto required, as though the charges stood only in bestowing their breath, and their pains, in putting their hand and seal to the obligation. And who are most forward this way, but such as have least care to perform their promise? And whom do they so readily undertake for, as those that be shifters, and most unable to keep touch with their creditors? And as it falseth out in borrowing, so it cometh to pass in bailing, that bad prisoners have seldom better sureties, and men that be greatly offensive, most commonly offer their word for grievous offenders. And many times they are caught, and brought into the trap, their dear friends of whom they had so good opinion, do give them the slip, and leave them in the lurch, and then they clamour, and cry out, yet only against the unfaithfulness of the man whom they believed so well, but not against their own unfaithfulness which would not believe God who forewarned them of the peril. Nay they still clear themselves, though their own folly convince them, they give commendations of their own course, though friends, and family, though God's testimony, and their own woeful experience condemn them. Their love, they say, and friendship, their good nature, and kind heart hath wrought them all that sorrow. Nay, rather it was cruelty, and unmercifulness to your own house. It was rashness, a bad nature, and a foolish heart that brought you into all this misery. Have you desperately thrown yourselves into a quick sand, and will you lay all the blame upon others for your sticking in the mire?  
Defence of them which are not flexible to serve every man's turn with bond and covenants, but will first know the person for whom they make their promise, and be acquainted with his truth and honesty, and with his state and ability; and consider also of their own sufficiency, whether they can without any great difficulty, discharge that which they take upon them, if their neighbour should fail. But this is want of good neighbourhood, say they. But this is a point of good wisdom, saith God, who never alloweth that neighbourhood for good, which swerveth from holy discretion. His commandment is: Thou shalt love thy neighbour as thyself, and therefore no man is bound to love him more than himself, especially when it is with hatred of himself, and hurt of many others. And in deed it is no work of true love, but of fleshly friendship: for love doth never lead a man to do any thing which God appointeth him to hate, as in this place he doth all rash suretyship.   

Verse 16. A gracious woman maintaineth her honour, as strong men keep riches.  
A Gracious woman] Which is endued with the fear of God, and the heavenly gifts of the holy Ghost, doth maintain, that is, doth both get and hold a reverend estimation and credit, as strong men be of ability to obtain wealth, and riches, and to defend that which they have.  
Doct. They which have grace shall never want honour, how mean and weak soever they be.  
Even women which are of the weaker sex, even poor women which neither have parentage, nor beauty, nor rich apparel to set them forth, are yet reckoned among these honourable personages, if they have virtue: for it is affirmed of every one, without exception of any. S. Peter showeth that there is no wife, nor woman of pure conversation, whose heart is uncorrupt with a meek and quiet spirit, but she is much set by of God, and become Sarahs' daughter. 1. Pet. 3. 2. 4. 6. And if the Lord so well like of all holy women, he doth as much take pleasure in all holy men: if he be more delighted with their piety and lowliness, then with gold and silver, with pearls, and precious stones, and all costly apparel; then he will more esteem also of the faith and love, and other graces of these, then of lands, and livings, and titles, and all manner of dignities. If they be transplanted into Sarahs' kindred, and have her for their mother; then these are incorporated into Abraham's stock, and have him for their father.  
Reasons. 1 First, they have the constant spirit of God constantly resting upon them, and that is a spirit of glory, as Saint Peter testifieth, 1. Peter 4. 14. As therefore that can neither be kept away, because God's hand doth bestow it; nor any pluck it away, because God's hand doth preserve it: no more can any stay them from receiving praise and commendation, nor wrest it away from them, when they have it.  
Secondly, as the excellency of Christians doth not consist in bodily pomp, but in spiritual graces, and behaviour; so it is not so much apprehended with men's eyes, as with their hearts: their consciences will praise them, when their tongues revile them, as the Apostle saith: we approve ourselves to every man's conscience in the sight of God. He would not appeal to their lips before men, 
2. Cor. 4. 2.  but to their souls before the Lord, and then he was sure they would justify him, though in speech many would condemn him. Now if it be so, a woman's grace will as well shine to their hearts, as a man's: a poor bodies as well as rich folks: so long as they remain godly, aswell as when they began to be godly, and more at the last then at the first, because their light groweth daily greater, and brighter.  
Thirdly, it is true honour to have the love and liking of God and good men for unfeigned godliness and goodness; and this belongeth to all the faithful though never so mean and feeble. They will hold first the fear of God in their hearts, that none can bereave them of it: they will diligently do the will of God in their lives, that none can hinder them from it, and then who shall forbid God to show them the light of his countenance? and who shall alienate the hearts of God's people from wishing them well with kind and hearty affection?  
Use. 1 Reproof of many sinful women which seek not honour by virtue, but vanity, not by grace but garishnes. And that they maintain with might and main, with heart and hand, with teeth and tongue, and all the means which may be devised. It is as easy to take a purse of gold from a strong armed soldier, as to persuade them to leave their pride and idleness, and other wicked ways which they usually walk in.  
But besides these, there are other men and women to be reprehended, which are as unconstant in any good course, as these are obstinate in evil. They have entered into the way of godliness with good commendation in the beginning, and leave off the race in the midst, and run to sinfulness with the world in the later end. They cowardly suffer themselves to be overcome, and rifled, and rob of their honour: their crown is taken from them, their glory is turned into shame and reproach, and causeth them to renounce that goodness which before they seemed to embrace: to forsake the fellowship of Christians with whom they were wont to converse: to neglect the duties of piety which they were wont to exercise, to give over the care of their families, which they were wont to instruct? Even this that they would not be despised and brought to contempt: they would not be mocked and jested at for preciseness: they would not lose their credit, and good account. But is honour preferred by casting off grace? will this be a means to make them glorious, to shake off virtue, and show themselves vicious? They utterly deceive themselves: for our text saith, that they must be gracious persons which shall be able to maintain and keep their honour.  
Consolation for poor maligned and molested Christians, whose weakness the power of the wicked seeks to play upon: and whose means the pompous proud worldlings have in derision, and strive also to make contemptible to all others. The highest sinner in the world is unable to hurt the lowest saint, or the most glorious among them, to shame the most feeble among these. It is as possible for a young child by force to wring the weapons out of a giant's hand, or take his money out of his bosom, or to draw his heart blood out of his body, as it is to strip any one good man of his reverent estimation. And what mean they then to surmise that a few of them, and such as be in disgrace with God, and all prudent men can bring down, and cast to the ground the whole Church of God? Let them know that every woman of Christ his army, is too hard for any man, for all men, yea and for all the fiends that are in Satan's camp: Every child may bid defiance to him, and his whole host of persecutors. God is our defence, and therefore they cannot overthrow us: God is our glory, and accounteth us for glorious, and therefore they cannot shame us. In Isaiah this is often pressed, Fear thou not, I am with thee, be not afraid, for I am thy God: I will strengthen thee, and help thee, and will sustain thee with the right hand of my justice. Behold, all they that provoke thee, shall be ashamed and confounded: and they that strive with thee shall perish. Fear not thou worm jacob, and ye men of Israel: I will help thee, saith the Lord, and thy redeemer, the holy one of Israel. Thou wast precious in my sight, and thou wast honourable and I loved thee, etc. Isa. 41. 10. 11. 14. and 43. 4.  
1. For men that are truly gracious and yet timorous, and full of dread, lest Satan should take advantage by their imbecility, and want of courage and learning to draw them to apostasy, and backsliding. Consider that he can keep back none from obtaining honour, whosoever either man or woman doth sound endeavour to be godly, doth take a sure and infallible way to be well thought of: none ever failed, or was disappointed of that success. Remember also that when God hath once given it, the devil can never take it away from any, but it remaineth to their lives end, and to the world's end, and world without end: then be well assured that is unable to deprive us of grace, and constant faithfulness: for that is the spring from whence the other floweth: that is the body of the light, and the other but the beams which proceed from the brightness of it.   

Verse 17. He that is a merciful man rewardeth his own soul: but he that is cruel troubleth his own flesh.  
BY a merciful man, is meant such a one, as with a tender and pitiful heart doth good both to the bodies and souls of men according to their need, and his own ability. And freely also remitteth wrongs, and passeth by offences without revengement. Where it is said that he rewardeth his own soul, the sense is, that he procureth to himself both soul and body a reward from God, and that as certain, as large, and continual, as if the fullness of power were in his own hand, to bestow upon himself as much happiness for as long time as his heart could possibly desire.  
But he that is cruel] Which either in violence or rigour useth to offer men hard measure, or shutteth up his compassion from them that are in affliction, that he will no way relieve or seek to comfort, troubleth his own flesh, that is, hurteth his own body, and in like manner his soul also.  
Doct. 1 Every man's dealing with others shall rebound to himself, whether it be in cruelty, or kindness. Merciful men shall receive mercy from Gods own hand, and from their brethren, whom he will stir up to show love and favour unto them: and those which are fierce and boisterous to others, shall not fail to be recompensed in time: the Lord will be as severe as they are cruel; and as strict in justice to them, as they are rigorous in extremity to others. And this shall not always be reserved to the last day, or to their death, or to the torments in the world to come, but spoilers be many times spoiled in this life, oppressors be oppressed, and tyrants be overthrown by tyranny. And therefore our Saviour giveth an admonition, that they which would not be judged, should not judge: they which would not be condemned, should not condemn: they which would be forgiven, should be ready to forgive: they which would have given unto them, should give unto others. For with what measure ye meet, saith he, shall men measure to you again; Luk. 6. 37. 38. To spare to speak of such arguments as may be gathered from the estate, and name of merciful men, and the contrary, because they follow hereafter in this chapter, and we would not forestall ourselves, we will hold ourselves to the words as they are literally fet down in the text, and make it appear that every man's own soul receiveth most good by the goodness which he exerciseth towards others.  
Reasons. 1 First, it is a forcible means for grace to be increased in him, and Gods ordinances to be blessed to him. He heareth the word of God delightfully, and it worketh effectually in him. No people were more ready to distribute to the relief of their brethren, than the poor Churches of Macedonia, and Paul had never greater 
1. Cor. 8. 1. 2.  effect and comfort of his ministery then in the Macedonian Churches. So do they pray with fervency and boldness, and good hearts, then with mercy and favour. David had encouragement 
Psalm. 86. 2.  to call upon God for the preservation of his soul, when he could truly plead that he was merciful. Cornelius lost not his labour in praying, but found a comfortable and blessed success when the Angel could tell him, that his alms came up together with 
Acts 10. 4.  his prayers in remembrance before God.  
Secondly, it maketh way for comfort in fears, temptations, and afflictions: it inviteth godly men to repair unto us, it maketh them desirous to refresh our hearts: it strengtheneth their hope in their supplications to God: it ministereth arguments for persuasion to ourselves. Or if they should not come at us, or hope so well of us, or deal so well with us, yet out own consciences with the testimony of God's spirit would support our souls in greatest extremity, as job did find by happy experience. 
job 31.   
It is a treasure that is safely laid up in heaven for our glory, whereof much will be given us when we shall be dissolved, and go to Christ, but most of all, when we shall be restored, and Christ come to us. At his glorious appearance, shall they appear in glory which have been pitiful to his members, and fruitful in mercy. They shall stand at his right hand, and to them shall he say, Come ye blessed of my Father, inherit the kingdom which was prepared for you from the beginning of the world. But all goeth 
Matth. 25. 34.  cross with carnal persons. The Lord giveth them no grace by his word and other ordinances, but challengeth them for coming into his house with bloody hands. As he hath stopped his 
Isa. 1  ears at the cry of the poor, so he shall cry himself and not be heard. Misery will miserably torment him; his house is not a safe 
Prou. 21. 13.  place for Christians to resort unto; Lions dens seldom fit for Lambs to be in: when good men be present, what can they say to mitigate his fears, or to lessen his sorrows? If others be silent, will his own conscience speak for him? Nay of all, that and the law of God will be most forward and forcible to accuse and condemn him. And then at his death he cometh into the case of the rich man spoken of in the Gospel, that was tormented with flames: at the resurrection that sentence shall be 
Luk. 16.  pronounced upon him, which was indicted long ago, Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels, Matth. 25. 41. All this, unless he repent, is undoubtedly belonging to him, besides the continual peril of strokes and judgements to light upon his body, which every moment may justly be feared.  
Use. 1 Encouragement to go cheerfully about the works of mercy, since they are so profitable to ourselves. Some of them seem to be very chargeable, and cannot be performed without expenses: yet we gain more than we give, we receive more than we lay out, we do good to other men's bodies, but make the best match for our own souls. Others seem very painful and require both travel and patience, and many be altogether unpleasant to our nature: yet our wages doth countervail, and overpoise all our work and labour: for we cannot put our bodies to so much toil and trouble in any service of Christian love, as we shall obtain to our hearts, delightful pleasures with rest, and peace, and joy and gladness.  
Consolation to them that are fearful of themselves, and doubtful of the state of their souls, they feel not themselves to believe, they find not the piercing of godly sorrow, and therefore they call into question their faith and repentance. But are they merciful men? Do they bear a burden with the afflicted members of jesus Christ? They dare not say so directly, but their own hearts tell them that they would mourn more with them, and do more for them if they were able. Their desires then and willingness exceed their ability, and what surer note can there be of true mercy?  
Doct. 2 Rewardeth his own soul, troubleth his own flesh, etc.] They are the best husbands which best provide for the good of their own persons. To be carried with carnal self-love is a vice which is worthy to be condemned: to be lead with Christian love of ones self, is a virtue which is much to be commended. The one draweth a man to wickedness, the other driveth him from it, to goodness: the one causeth him to be hurtful to his neighbours, the other maketh him helpful unto them: the one serving himself sinfully, doth utterly undo himself, the other applying himself to the service of God faithfully, doth procure his own blessedness for ever. When the Apostle would bring an argument that should be persuasive and forcible, and most likely to prevail with rich men to work mercy and liberality in them, he chooseth this, That they should lay up for themselves a good foundation against 
1. Tim. 6. 19  the time to come, that they might obtain eternal life. It were to no purpose to lay up only for children, for heirs, executors, or administrators, though they were sure to have children, and friends, and their children, and friends were sure to enjoy their possessions: but to enrich themselves, is truly to be rich; and to have one's wealth personally in himself, and for himself, and not only about him, is to he rich in deed.  
Reasons. 1 First, the current or stream of all the promises, and threatenings, runneth this way: the reward of all obedience, and the punishment of all iniquity tendeth to this purpose. Blessings upon goods and cattle, upon grounds, and fruit trees, upon children and family, are but appendances to the substantial blessings which are conferred upon soul and body, especially for the eternal state of both. And so when curses fall on the outward things of wicked men, it is, that they may gather weight by the way to press the heavier upon their own persons.  
Secondly, though one have never so great plenty of earthly things, and abundance of all kind of prosperity, yet if himself be not his own, but destructions, what treasure can do him good? What doth it profit a man to win the whole world, if he lose his own soul? Matth. 16. 26. So, though one have never so great penury of earthly things, and abundance of all kind of afflictions, yet if he preserve his quick stock, that is, himself from being a spoil to sin and Satan, no creature can hurt him, his misery will drop off from him, his crosses and sorrows will vanish away, and come to nothing.  
Use. 1 Instruction to be diligent in all those means whereby we may best benefit ourselves, with commodities of greatest value. As first, to labour for true piety and religion: to be well acquainted with God, and his holy word: to receive instruction, to have it in estimation, to obey it in constant exercise. And hereof the holy Ghost speaketh in the ninth chapter, If thou be wise, thou shalt be wise to thyself, and if thou be a scorner, thou alone shalt suffer. Secondly, the performance of the duties of mercy, is a gainful trade for the soul to thrive by: it bringeth in good store of comforts for present use, and helpeth men to a stock of joy and happiness for an other day. And therefore our Saviour doth persuade us to use it, and giveth us liberty to make our use of it. Sell that ye have, saith he, and give alms; make to yourselves, bags which wax not old, a treasure that can never fail in heaven, where no thief cometh, neither moth corrupteth; Luk. 12. 33. It is dangerous, and sinful to hoard up much gold, and to keep it too long; but safe and commendable to heap up good works in abundance, and never departed with them while the world standeth: they shall be sure to take no harm, and we shall be sure to want no good.  
Reproof of them that are frugal and thrifty, and neat, and husbandly for every thing but for themselves. Their carable is dunged, and tilled, and sown: their pastures are mounded, banked, and trenched: their trees are pruned, their gardens are weeded, their cattle are carefully looked unto: and all this while they suffer their hearts to be overgrown with sins, as the wild waist is with weeds and briers: there is no fence to keep the devil out of their souls: they grow like nettles and brambles to be cut up, and cast into the fire. Every one of their horses, every sheep, every cow, every swine and pig is in better case than themselves. They deal, as if they should trim their hair, but wound their head: or be heedful to their nails, but let their fingers rot off: or keep their garments whole, but permit their skin to be rend, and torn into pieces.   

Verse 18. The wicked worketh a deceitful work: but he that soweth righteousness, shall receive a sure reward.  
THe wicked worketh a deceitful work] He is continually practising of some evil, which will never fail, to make his expectation to fail. But he that soweth righteousness, which constantly, and conscionably is exercised in doing good, shall have a sure reward, partly in this life, with a competent measure of comfortable prosperity, and perfectly in the life to come, with glorious immortality. The sense will be the better discerned, if the opposition be set down in this manner: The wicked worketh a deceitful work by sowing of iniquity, and therefore shall be deceived in his reward: but the godly worketh a faithful work by sowing of righteousness, and therefore shall receive a sure reward.  
Doct. 1 ungodly men shall be sure to find their sins more dangerous and hurtful than they looked for. Their familiar friend whom they love so dearly, and make so much of, which is most in their mouths, in their hearts, and in all their ways, it will surely show them a slippery trick at the last. Saint Paul can say as much to this point, as any man, by the experience he had of it. Few had nearer acquaintance with it then he at the beginning, and none had a greater breach with it in the end than he. And then he keepeth no counsel, but telleth all that he found (and God averreth all that he telleth) that sin had deceived him, and 
Rom. 7. 11.  slain him.  
Reasons. 1 First, it putteth them in vain hope to effect many exploits which they can never bring to pass, but all their endeavours recoil upon themselves. How many stones did Saul cast up to brain David? which all lighted on his own pate. How small a matter did Haman think it to kill Mordecay? yea to destroy all the jews? which fell on his own person, with his family, and other friends. How sure were traitorous Papists, and undoubtedly assured to blow up the Parliament, and all estates of the kingdom? and yet of themselves divers were blown up to the gallows, and all the rest, unless they repent, are likely to be blown down to hell.  
Secondly, they dream of a greater felicity and happiness in their sinful courses, than ever they can attain unto. When Abimelech was aspiring to the kingdom, when he was persuading the Sichemites, when he was murdering his brethren, and making them out of the way, what did he once think of, but of cap, and knee, of honour, peace, & safety? He had concluded that there would be no molestation and trouble, no breach of covenant, and disloyalty, at lest no peril of life, especially by the hand of a woman: that all his authority should be brought to such an ebb, as only to have power remaining to command his page to run him through with his sword. The fit and passion of distemper that Ahab fell into when Naboth denied him his vineyard, declareth evidently how happy a man he made reckoning to be when he should get it. And yet the occurrents which fell out at his taking of possession overturned all his happiness. He intruded himself thereinto with jollity and mirth, but Elijah sent him out again with heaviness and grief.  
They presume of secrecy, that their shameful facts shall be hidden, and never brought to light, whereas they cannot possibly be concealed. For God himself doth see and observe them, and who shall forbid him to reveal and discover them? Adam was away when Cain slew his brother, and Eve was not there, and Abel was made sure enough for complaining, and Cain himself was silent enough from boasting of it, and no body else was in the fields, either to see Cain striking, or to hear Abel crying, and yet out it came, and known it is, and every man can speak of it. Gehesi made not all the town of his counsel when he followed Naaman for the money, he asked not his master leave, to go after him, nor made report of his dealing, and success afterward; and yet Elisha could tell him, and hath declared to us, and all others whither he went, and how he speed, and what his intent was in the disposing of his money, namely, to buy olives, and vineyards, and sheep, and oxen, and men-servants, and maidservants, and to become a great man. What should we speak of the plotting of Ananiah and Sapphira, and of David's adultery, and murder, which were so closely contrived as they imagined, that never any man should have had intelligence of them?  
Fourthly, they have taken security for impunity. Either they hope to escape all punishment, or else that it will be so light that they may easily bear it, or so short that they shall quickly pass through it. Whereas the Law of God threateneth the contrary, That the Lord will make their plagues wonderful, even great plagues, 
Deut. 28. 59  and of long continuance, and sore diseases of long durance. And if they will appeal from threatenings to promises, from the Law, to the Gospel, from Moses, to Christ, let them hear the sentence that Christ passeth upon such manner of persons: They shall go into hell, into the fire that never shall be quenched. Where their worm 
Mark. 9 44.  dieth not, and the fire never goeth out.  
Fiftly, they have conditioned and indented with sin, before they entered into the gross practice of it, that they would leave it again after a time, and so by repentance prevent both the shame and punishment. But they know not that all sinfulness is crafty, and cruel: when it hath them, it will hold them, and that fast by the heart, and keep them in perpetual bondage and thraldom.  
They may with as good safety drink up strong poison, and prescribe it a measure how far it shall work: or cast themselves into the raging sea with limitation how deep they will sink, and how long they will make their stay there. All the servants of sin and Satan are chained up in prison and not at liberty to departed at their own wills: for the will itself is kept in hold, and never released, before the Lord with a forcible hand of grace do deliver it.  
Use. 1 Instruction, not to suffer ourselves to be abused by such a cozening companion. If a shifter should carry about a pack of counterfeit wares, it were a point of wisdom to refuse to buy of him, especially if they were infections, and such as would endanger our houses with the pestilence. Now there is not under heaven any Coney-catcher that liveth so much by his wit, as sin and wickedness doth by wiles: which doth not defraud men of their money, but of their salvation; which bringeth not plaguy stuff to kill the body only, but most pernicious corruptions to destroy both soul and body for ever.  
And sith the works of iniquity be all so deceitful, let us hearken to the words of God, and the counsel of godly men, which we shall be sure to find very faithful. The persuasion of Satan seemed more plausible to Eve, than did the commandment of the Lord; but she had escaped the venom and poison of Satan's persuasion, if she would have given heed to the Lords commandement.  
The note of wilful unchaste persons in their misery, will be the song of all other sinners that refuse to receive admonition: How have I hated instruction, and mine heart despised correction! and have 
Pro. 5. 12. 13.  not obeyed the voice of them that taught me, nor inclined mine ear to them that instructed me! Within a little space I am in all evil in the midst of the congregation and assembly.  
Reproof of them that undertake the defence of subtle sin, that offer themselves to be compurgatours for her; if she say that she is honest and upright, they will swear, they think it true. What evil is there, of Idolatry, superstition, swearing, Sabbath-breaking, cruelty, wantonness, yea abominable whoredom, pride and riot, but it shall have proctor's to plead for it, and give countenance to it? And most commonly they are the men, that of all others every way for soul and body, for substance and credit, have been most plagued by her. Her craftiness hath so enchanted them, that by her usage she hath gotten their hearts for ever. Their wits, their tongues, their pens, their practice of life, and all shall be altogether for her against God and his word, against all godly men, against all civil men, against their own estimation and state, comfort and salvation.  
Doct. 2 God is a sure paimaster to all that labour faithfully in his service. Though their strength be not great, nor their work very much, yet if their desires be sound, and their endeavours upright, their recompense will also be certain. The Prophet Azariah knew that he spoke aswell to posterity as to those of his own age, and as truly to God's people as to King Asa and his people: Be strong, and let not your hands be faint: for your work shall have a 
2. Chro. 15. 17.  reward.  
Reasons. 1 First, the covenant is plain and without all doubtfulness: there is no equivocation in it, there is no mental reservation to pervert the meaning of it.  
Secondly, the covenant maker is absolutely perfect, and every way all sufficient. His wisdom foreseeth what things are fit to promise: his truth doth bind him to do all that is promised: his mercy doth move him to do more than he promiseth: and his power doth serve him to perform whatsoever his wisdom seethe meet, his truth hath undertaken, or his mercy willeth unto his servants.  
Use. 1 Instigation to show all diligence in doing good, and let no time slip away without some fruitful exercise. Of men some hire their workfolks by the year, some by the half year, some by the month, some by the week, and some by the day: but God giveth us wages for every minute's work, for every moment's work, for every gracious speech, for every holy thought, for employment in our beds, for patience in our sickness, for good usage of recreations: there is no season, no state, nor place, wherein a good man may not be well occupied, for the increase of his wages. The same reason doth S. Paul use to incite the Corinthians, and all other godly Christians, to be very laborious and painful in all good services continually, seeing there will be a resurrection, and a retribution to every man according to their ways. Therefore my beloved brethren (saith he) be ye steadfast, unmovable, abundant alway 
1. Cor. 15. 58.  in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.  
Encouragement to patience, though we seem not to have present pay for our obedience. Our wages is in a sure hand, and will not fail to be yielded unto us when our need requireth it, or any use may be made of it, for our best advantage. Our wages is better than ordinary; the whole crop that we sow is given us for our labour, and therefore let us not be too hasty to reap it before it be ready. Good Farmers, indeed, pay the ploughmen sooner than the corn is ripe, but cheaper than the corn is worth: whereas God bestoweth freely upon his labourers all that they have sown, it is their own, and therefore let them tarry till harvest, and they shall find their hire will far surmount their travels. This is the ground of the Apostles persuasion to the Galathians: Let us not be weary of well doing: for in due season we shall reap, if we faint not. 
Gal. 6. 9    

Verse 19 So righteousness leadeth to life, and he that followeth evil seeketh his own death.  
THis verse is inferred upon the former, by way of explication, to show what he meant by the deceivable work of the wicked, and the sure wages of the righteous. And first he beginneth with the latter according to the manner of the Hebrews, declaring that life, understanding thereby immortality and all the blessedness annexed unto it, is that sure reward which all godly men may undoubtedly expect: and destruction both of soul and body eternally, is the end whereunto the deceitful work will bring wicked men, which do so much deceive themselves by a greedy desire of satisfying their sinful lusts.  
Doct. 1 The Lord hath not only appointed a certain reward, but a precious for his servants. Nothing can be better than such a happy life, and such a happy life as he deemeth nothing to good for them to enjoy. Hereof the Apostle speaketh to the Romans: The wages of sin is death, but the gift of God is everlasting life through jesus Christ. Rom. 6. 23.  
Reasons. 1 This is to set forth the bounty and superabundant munificence of God the father, that the riches of his love and goodness, may be magnified above all creatures. He putteth into the hearts, and power of sinful men, to give gold and silver, to give jewels and treasure, to give lands and livings, to give titles and dignities, to give crowns and kingdoms; but neither men nor Angels could ever give life to any, or keep their own by their own power: the living Lord, and eternal God, is he that maketh all his Saints, as well in heaven, as in earth to live eternally.  
Secondly the Lord jesus our Saviour hath by his dying killed death, and bought life, and by his resurrection triumphed over death, and won life for every one of his members: yea he himself is the life of his people which believe in him, who maketh them partakers, by an everlasting communion with him, of his own life. He laid it down for them, and took it up again for them, and imparts it unto them: it is as possible for him to perish, as them, and the whole Deity as him.  
Thirdly, the seed of grace whereby the sons of God are regenerate is an immortal seed, as S. Peter calleth it, and of the nature of the father that begetteth them, and therefore they must 
1. Pet. 23.  needs receive life, and retain life, and never after be deprived of it.  
Fourthly, without this life the children of God were in no better case than other creatures. For either they should be subject to eternal death, which is the condition of the wicked reprobates, or else be extinct and abolished with a final dissolution, which is the state of unreasonable beasts.  
Use. 1 Instruction to labour for righteousness, and preciously to account of it, since it procureth so precious a reward to us, and that from the favour and kindness of our gracious God. He that striveth earnestly herein may truly be said to work for life. For life is proposed, and life he seeketh, and life he shall find. If great wages were uncertain, or certain wages were but small, it would be but a small encouragement to take great pains; but seeing now it is so sure, and so large, and so good, what is too much to be performed, and what is too grievous to be endured for the same? True it is that righteousness will call for travel, and raise up trouble, but it is as true that all the travels and afflictions of this present life, are not worthy of the glory, which shall be showed unto us. 
Rom. 18. 2. Cor. 4. 17.  For our light affliction which is but for a moment causeth unto us a far most excellent, and an eternal weight of glory.  
If nothing but bare life were bestowed upon us, even mere deliverance from the danger of death, it were a benefit not lightly to be esteemed. It was said of Lot, that he was preserved from destruction of Sodom, the Lord being merciful unto him; and yet his goods, money, and cattle which he had in great abundance, 
Gen. 19 16.  were all destroyed. And the devil spoke the truth though in craft and malice, concerning job: skin for skin, and all that ever a man hath will he give for his life. But when life is full of lively comforts, when it is adorned with endless glory, when it is enriched with infinite treasures, what crosses, what poverty, what temptations, what reproaches, what persecutions, and sufferings should diminish our desire of it, or make us remiss in seeking for it?  
Reproof of them that care not whose service they come into, nor what work they do, so that they may have nothing to do with God and his services. They think no prison more straight, than the Church: no drudgery more grievous than prayer, and hearing of sermons, singing of Psalms, and sanctifying of the Sabbath: no bondage so burdenous as restraint from sinful delights, and fleshly pleasures: no misery so bitter as sound Christianity. They distaste with great detestation, all persons and actions, and gestures, and words that savour of godliness, or have any stamp and print of piety in them; and as themselves abhor all his worship, so they labour to discourage all others from doing him any service. These are they which are continually censuring of professors and deriding their preciseness, and insulting over their poverty and mean estate. As though the Lord were not able to maintain them that serve him, or else did grudge to bestow good things upon them: as though he were a niggardly hard master unwilling to allow his people sufficiency of food and wages. That were a great disloyalty so to traduce a liberal Lord and free hearted Prince who is ready to promote his servants to living, though it be but for a time: but it is an execrable impiety so to blaspheme the most bountiful God, who giveth to every one of his, both living and life, and all blessedness for evermore. But many of them say that they speak by experience, themselves have been professors, and as forward as the best, and they never got any good by it. And such Malachy bringeth in quarreling against God: Your words, saith he, have been stout against me, yet ye say, what have we spoken against thee? Ye have said it is in vain to serve God: and what profit is it that we have kept his commandment, and walked humbly before the Lord of hosts? Mal. 3. 13. 14. Who is so busy to complain for want of wages, as they which never performed any good work? let not the exceptions of murmuring apostates prevail in the ears or hearts of any that have understanding. They were never of the family of God, though they crept into his house: they never did one good char in obedience, and for what then should they have their recompense? They were always proud hypocrites though they boast of humility, and why should they be used as humble persons? But be it that they plead for others who have faithfully kept the commandments of God, and truly been humbled in his sight, and yet labour in a low estate and mean condition. Is there no profit in serving of the Lord, unless there be present preferment and earthly promotion? Our principal pay will be in life, whereof we have part in hand by grace in our souls in this world, and the rest is behind until the pay day in the world to come. So that a sinner cannot discern of the happiness of a Christian, nor conceive how God dealeth with him. For the comfort of the heart is a thing unknown to him, and the glorious life is hid with Christ in God, and shall 
Col. 3. 3. 4.  not fully be seen before we appear with him in glory.  
Doct. 2 But he that followeth] The more violent wicked men are in their sins, the more near they draw to destruction. When they course evil as the grayhound doth the Hare, and hunt for it, as the hungry lion, or other wild beast doth after his prey (for thence is the similitude taken) than they will overtake their death anon, and come speedily to damnation. As the misery of the Egyptians approached near unto them, so their cruelty increased towards the Israelites. And they were never more fiercely disposed to kill and to slay, than when the waters were presently to do execution upon them. War was concluded without any great consultation; a mighty host was gathered, without any business of mustering; they were all in a readiness to fight, without any further training. So stood the case with the Sodomites, they were all set on mischief and madness immediately before they were destroyed. And so it fared with Ahab, who took his farewell toward his voyage and death, with contempt of the word of God, and persecution of his Prophet. And so we might note Belshazzer, and Haman, and many others for this purpose, whom the Lord cut off in the very practice of some notable mischief.  
Reasons. 1 First, this earnest pursuit of sin with love and liking of sin, proceedeth from an heart hardened with custom of sinning, being past remorse and feeling, and this will bring men to work all 
Ephes. 4. 19  kind of wickedness even with greediness. And this is a forerunner of God's judgements.  
Secondly, this following of evil is also accompanied with impudency, and shamelessness: as their hearts cannot fear before God, so their faces cannot blush before men. And what state these men stand in, the Prophet jeremy showeth: Were they 
jerem. 8. 12.  ashamed when they had committed abomination? nay they were not ashamed, neither could they have any shame: therefore shall they fall among the slain: when I shall visit them they shall be cast down, saith the Lord.  
Thirdly, this manner of sinning crieth in the ears of the Lord, as it is said of the Sodomites, and provoketh him to anger, and therefore will draw down a speedy punishment upon them.  
Use. 1 Instruction, if we love ourselves, our life and salvation, that we fly from evil, and follow it not: for it will follow us too fast. We shall go no whither whiles we carry this sinful flesh about us, but it will be at our heels, yea in our hands, and heads and hearts, and whole soul and body. Even the best may say as Paul did, I find that when I would do good, evil is present with me. 
Rom. 7. 21.   
But much more is it present when we are not so well disposed, though indeed it be not then so easily destroyed: and therefore since it will intrude itself upon us against our wills, let not us play the parts of the wicked, to take Satan's place and become tempters of ourselves.  
Terror for the workers of iniquity, which bestow great pains to do themselves great hurt, which will not be stopped from the service of sin, and therefore cannot be stayed from the punishment thereof. What do they else but fall into phranticke passion of desperate persons, which seek all opportunities to murder themselves? They make every delight and pleasure a cord to strangle themselves with: every lust a knife to cut their own throats: every commodity a well to leap into: their meat and drink to be a poison to their souls, and hurtful to their bodies by surfeiting and drunkenness, and such like abuses.   

Verse 20. They that are of a froward heart are abomination to the Lord: but they that are upright in their way, are his delight.  
BY froward in heart, he meaneth not only such as are inclined to anger and bitterness, which are of a crabbed, sour and churlish disposition; but all that are wilful in any sinful course, though with never so great mirth and laughter. Yea many times excessive pleasure, and sporting, and merriment, with good fellowship, as men account it, is the very subject of their frowardness, and that which they so obstinately stand in. And though they pretend reason for their doing, and seem smoothly to defend it, without perverseness, yet the heart being settled in resolution of it own purpose, the Lord taketh notice of it, and therefore abhorreth them for the present, and will make his judgements to manifest his detestation of them hereafter. But they that are upright in their way and heart, (as the other are froward in heart and behaviour) are greatly beloved of God now, & shall more fully see, and feel, and enjoy the comfort and happiness of his favour in time to come.  
Doct. 1 Whosoever is given to frowardness, is wholly void of uprightness. A sincere hearted Christian may through infirmity, fall into a fit of frowardness for a time, as Asa did, when he cast the Prophet into prison, for reproving his sin: but to have the habit of it to be froward, is opposed as contrary to being upright. So were the qualities one set against another in the third verse of this chapter: The uprightness of the just shall guide them: but the frowardness of the transgressors shall destroy them. So are the persons contrarily dealt with as contraries by the testimony of David: With the upright man thou wilt show thyself upright: with the pure thou wilt show thyself pure; and with the froward thou wilt set thyself to wrestle. Psal. 18. 25. 26.  
Reasons. 1 First, the upright man hath a respect to all the Commandments of God, with desire and endeavour to keep them, as David professeth of himself: All his laws were before me, and I did not cast away his commandments from me. So was I upright with him, and have kept me from my wickedness, Psal. 18. 22. 23. Whereas the froward person doth either reject the whole law of God, or else retaineth, yea maintaineth at least some one sin wittingly, because he may know, and willingly, because he refuseth to obey, against some one commandment.  
Secondly, they which are upright do ground their actions and ways upon arguments and reasons, and therefore they strive to have them as plain and sound as may be: and they which are froward do ground their reasons and arguments upon their ways and actions, and therefore they labour to have them as crafty and subtle as may be.  
Thirdly, they which are upright will desire to have the truth revealed to them, and yield to it when it appeareth, and love them the better that shall inform them in it. And they which are froward will desire to have the truth suppressed, and contend against it though it be manifest, and like them the worse that shall show it unto them.  
Use. Instruction, not to give too much credit to froward men, nor too large a testimony of them. If we see that they will not be brought to a Christian conversation without, we may know also that they have an unchristian conscience within: for their heart is never better than they are willing their ways should be. And why then should we esteem them to be men of plain meaning, when God himself telleth us that there is no plain meaning in them? Why should we praise them whom he doth discommend? why should we clear them whom he convinceth? why should we justify them whom he condemneth? And yet it is a fault, though much against piety, that carrieth a great colour and gloss of love and charity. He is a very honest man (say they) but yet given to gaming too much, no man can dissuade him from it. It is his only fault (saith another) that he is a great swearer, and cannot be brought to leave it. He is a right good man (saith a third) and every way deserveth praise, saving that he is no body at Church: he cannot abide those sermons, and Preachers: say all what they can, he is still at defiance with them all: and so they, as much as in them is, stand for them that go about to traverse their indictment against the Lord and all his faithful Ministers.  
Doct. 2 The love of God is not according to that which men have of outward things, but to that which they are in heart and behaviour. Many froward men are great in the world, and yet are all gently abhorred of him: and most upright men are of the meaner sort, and yet nothing the less in his favour. And this is David's meaning when he saith, The Lord will try the righteous, but the 
Psal. 11. 5.  wicked and him that loveth iniquity doth his soul hate. The righteous are his gold, and therefore he will refine them until they be perfectly purged from all dross: yet he loveth them as well in the furnace as in the treasury: but as for the ungodly, howsoever he seem to spare them, yet he doth not like them: and though the might of his hand be not yet upon them, yet the hatred of his heart is strongly against them.  
Reasons. 1 The righteous stand before him in the merits and glorious righteousness of jesus Christ: he is his well-beloved son, and in 
Matth. 3. 17.  him he is well pleased with all his members: and the froward and wicked stand in their own impure and filthy nature, hearts, words and actions.  
Secondly, the righteous are his own obedient sons that do faithfully serve him: and the froward are his rebellious enemies that fight continually against him.  
Thirdly, he cannot look on the righteous, but he must behold the gracious work of his own hands in their new birth and second creation: but in the froward he seethe the work of the devil, whereby they are depraved and made most vile and ouglesome.  
Use. 1 Instruction, that we conform ourselves to the example of God in this behalf: if froward persons be abomination to him, let them not be in estimation with us: if he loathe them, as we do snakes, and toads, and all kind of serpents, let us not love them as delectable things, wherein men rejoice and take pleasure: but let vile men be vile in our eyes, and let such as fear the Lord be regarded of us. Far be it from us that we should grace and countenance those whom God doth proclaim to be odious and abominable: that we should associate ourselves and be found companions with those whose sight is offensive unto him, that we should receive them into our service which refuse to enter into Gods: and God rejecteth them as altogether unfit for his family. But well is it with our souls, when we can truly say with the Prophet, All my delight is in the Saints, and in them which are excellent. 
Psal. 16. 3.  
Psal. 101. 6.  Mine eyes shall be to the faithful in the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.  
Terror for those obstinate wicked persons which trust that by stiff standing to their tackle they shall grow into credit and good account with the world, as indeed their success is very often answerable to their expectation. But what gain they by getting man's favour and God's displeasure? when baseness and folly did smile upon them for a moment, and glory and wisdom do frown on them for ever? It was the case of the Scribes and pharisees, they justified themselves before men, all did praise them; but though they were so highly esteemed among men, yet they were abomination in the sight of God: our Saviour told them so in their prime and full blossom, but they little thought it to be 
Luk. 16. 15.  true. But what is become of all their salutations and titles, and praises now? hath not the Lord sent a blast upon them, and caused their glory to whither away? is not all their excellency turned into contempt, and their names made a byword of reproach in all Churches?  
Consolation to upright hearted men, how poor soever they be, & how basely soever the world thinketh of them, it is enough for them that the Lord taketh pleasure in them. When Ahashuerosh had but once graced Mordecai, all the city quickly took notice of it, & he was presently great, notwithstanding he was a captive and a condemned man, and of a nation that was every where despised: and was there more force in the favour of a mortal man to make him honourable whom he bore no great affection unto, than there is in the love of God being so tender and large to his own children? what than though they should be dealt with, as S. james speaketh, that in respect of gold rings and goodly apparel, which 
jam. 2. 3. 5.  rich men present have on, they should be put under the footstool, or thrust out at doors? yet let them know that God hath chosen them to be rich in faith, and heirs of the kingdom, which he hath promised to them that love him. What though they should not only be despised, but maligned of them that be stronger than themselves? yet let them not be disouraged at their power that are against them, but comforted in his good providence that is for them. If this be true that they be God's delight, than this will be also as true, that God will be their defence. Ahab was an heavy friend to Micaiah, and professed his hatred towards him, and threatened mischief to him: and yet Gods favour prevailed more for his safety, than Ahabs displeasure could do for 
2. Chron. 18.  his hurt.   

Verse 21. Though hand join in hand, the wicked shall not be unpunished, but the seed of the righteous shall escape.  
THough ungodly men have many friends, and such as be mighty: though they join all their forces together to aid and defend one another, or all of them one, yet they shall not be able to minister any help or secure when the Lord taketh them in hand to plague them. On the other side, though righteous men seem to be in great peril, and have fewer friends, and those also poor and feeble, yet they shall get out and be delivered, and not only so, but their children and posterity also shall be preserved: So that whereas many strong wicked men cannot deliver one, one weak godly man shall deliver many.  
Doct. 1 ungodly men are nothing the better for all the friends they have: their plotting together and combination is of no force at all for their preservation, but rather for their ruin. The Lord by the Prophet Isaiah doth deridingly challenge, and after a sort dare the enemies of the Church to attempt any thing against his people upon their peril: Gather together on heaps O ye people, and 
Isai. 8. 9  ye shall be broken in pieces: gird yourselves, and ye shall be broken in pieces: take counsel together, yet it shall be brought to nought: pronounce a decree, yet it shall not stand. As if he should have said: Make yourselves as strong as ye can, with multitude, leagues, armour, consultations, authority, and by what means ye can, and as oft as ye will; yet all shall do yourselves no good, and nothing shall do my servants harm. When the Canaanites and other inhabitants of that land were to be punished, how many Kings with their people banded themselves together against joshua and the Israelites? and yet it was to no purpose: they did but offer themselves to the sword: that stood joshua in good steed; for it would have been long before he could have found them out, and slain them singly man by man.  
Reasons. 1 First, this association and confederacy doth not break off God's resolution, either by pacifying his anger, or daunting his courage: it rather incenseth him to greater displeasure, because they will stand at defiance with him, and offer to make head against him. And that more encourageth him (as we may speak to the capacity of men) to take the opportunity of their insolency, and puissant assistance, because their overthrow will be so much the more for his glory.  
Secondly, it is impossible for them, be they never so many, to diminish his power and make him the weaker. When all Sodom and the other cities by it were ungodly and wicked, he could as easily destroy them with fire and brimstone, as though they had been but a few. When the whole world was given over to sinfulness and rebellion, he could as easily destroy it with rain and water, as if it had been but one man.  
Thirdly, they cannot thereby increase their own power, to make themselves able to encounter with him, and so to avoid his strokes by resistance: for strength and might consists not in the multitude of men, but is limited by God's hand, who only hath the bestowing of it, because it is his own; and to whomsoever he giveth it, from the same he can at his pleasure take it, when it is abused by them. Were it not so, the devil and all his host about him would try what they could do, before they would be cast into that miserable and desperate torment at the last day. There was never so great an army, as that will be of reprobate men and angels, and if any thing would make them to strive, it would be the damnable estate whereunto they shall be adjudged then presently to enter: but they shall sensibly see and feel it to be bootless, and therefore they will never attempt any such matter.  
Use. 1 Instruction to use better means to be freed from punishment, and that is to take heed before how we fall into sin. So did job provide for his impunity, by preserving his eyes, his heart and 
job. 31.  his hands from lust and lewdness, from violence and cruelty, from Idolatry and covetousness, and all such misbehaviour, as might provoke God's wrath against him. And if that be past, we have done such things already: run not from God to friends for to save us: let us not seek the help of their hands, unless it be to be lifted up with ours in prayer, but run to God by faith and holy humiliation. No other course will secure us from judgements deserved; neither the multitude of friends, nor the means they can make, nor their tender affection towards us, will prevail to secure us, if we fall into the hands of the living God. Haman in all men's judgement was surely backed, and so were Baal's prophets, and yet committing sins of death, they received the sentence of death, and felt the execution of death in the presence of those 
1. King. 18. 40.  whom they most depended upon.  
Admonition to beware how we take upon us the defence of sinful men to keep them from such correction as is due unto them; for we lose our labour if we seek to stay them from all punishment: many by escaping the parent's rod do come under the Magistrates whip, and many by escaping the whip do come to the gallows, and many by escaping the gallows do fall into damnation: for they are deprived of those medicines which might have wrought a cure in their souls. And what do we in this case but withstand the discipline of God himself? How would the Magistrate take it if the offenders whom he is to punish should be plucked away and rescued out of his hands? do not they which make such attempts bring themselves into the compass of the same faults which the malefactors were to suffer for? whatsoever the others were condemned for, these have now made themselves accessary unto, whether it be felony or treason or any other grievous offence: and yet it is a thing little feared of men: they which have neither mercy nor courage to deal in the cause of a poor oppressed innocent are ready and bold to protect and maintain those, which are impious and sinful and walk in such lewd and wicked ways as are offensive and abominable to God and man. How many are kept from their condign punishment by the countenance of great men's cloth and service? How many do words and letters prevail for? how many are cleared by corrupt jurors, who lay the guiltiness of many soul and fearful faults upon their own consciences?  
Doct. 2 But the seed of the righteous, etc. The best way for any man to do his children good, is to be godly himself. He that setteth himself to serve God, & to seek everlasting salvation, is busily occupied in providing for his posterity: & that which his soul shall find to be most comfortable to him, his seed shall find to be most profitable to them. The same spirit of truth which here doth affirm this, doth in divers other places confirm it, as in the twentieth Chapter of this book: He that walketh in his uprightness is 
Prou. 20. 7.  just, and blessed shall his children be after him. He needed not to say that he himself is blessed, though he knew it to be so, and so likewise meant it: for true justice is ever joined with true blessedness: but to prove the fullness of his own happy estate, he showeth that it shall flow over also to his children. So is it said in the Psalms both concerning himself and his: Blessed is the man that 
Psal. 112. 1. 2.  feareth the Lord, and delighteth greatly in his commandments: his seed shall be mighty upon the earth: the generation of the righteous shall be blessed.  
Reasons. 1 First he himself is become the son of God, and so his are Gods sons children, and then consider the abundant love even of earthly parents to the seed of their sons and daughters: Manasse and Ephraim were as dear to jacob as if he had been their immediate parent, and so were Ephraim's and Manasses children 
Gen. 48.  to joseph: though Naomi was but mother in law to Ruth, yet how acceptable was Obed the son of Ruth unto her? though Moses was but the adopted son of Pharaohs daughter, though of another nation, though of such a nation whom they held as bondservants, though of a people that was an abomination to him and his people, though such a people as he feared and sought to destroy; yet Pharaoh loved him and preferred him, and showed all kindness to him for his daughter's sake, when she had taken him to be hers.  
Secondly, a Christian parent is most fit and competent to deal with his children to be serviceable to God: and to deal with God to be merciful to his children: great is the force of a fatherly admonition, when a godly father admonisheth: and marvelous is the efficacy of a parentlike blessing, when a holy parent doth bless the fruit of his body. So much doth jacob intimate to joseph for his exceeding great comfort: The blessings of thy father 
Gen. 49. 26.  shall be mighty with the blessings of my elders: unto the end of the hills of the world, they shall be on the head of joseph. That profane Esau, as wicked as he was, did assure himself that he should be the better for his father isaack's blessing, if he could obtain it, and therefore wept for sorrow when he went without it.  
Thirdly, the children of religious and faithful parents are entitled to the promises and blessings of God both for soul and body, as appeareth in the holy records, by that argument S. Peter persuaded them to believe, whose hearts were pricked at his doctrine: To you is the promise made (saith he) and to your children, 
Act. 2. 39  and to all that are a far off, even as many as the Lord our God shall call. And by the like reason the servants of the Lord who give themselves to piety and mercy, are comforted notwithstanding their great afflictions, and the flourishing state of the wicked: The righteous is ever merciful and dareth, and his seed enjoyeth the 
Psal. 37. 26.  blessing.  
Use. 1 A reproof of their folly and foul impiety that are so far devoted unto their children, and carried with such a desire of their advancement, that they cast off all devotion towards God, and neglect the good care of their own salvation. They fear not to cast themselves deep into hell, so that they may raise up their name and their houses high upon earth. And for this cause they give over themselves to miserable niggardliness and pinching, to burdenous vexations and travels, to shameful injustice and falsehood, to violent oppression and cruelty. They have a good pennyworth, as they think, and buy very cheap, when they can gain worldly wealth by loss of their heavenly happiness: when they can purchase livings to their posterity, by passing away the life of their souls. But hearken a little ye silly wretched creatures: O foolish men when will you begin to learn wisdom? your thriving is wastfulness; your rising is falling; in purchasing you forfeit; in semblance of love you practise hatred; in seeking to set up your seed by such unlawful courses, you take the way to pluck them down, and utterly to undo them for ever. No man but jeroboam could ever have wrought so much mischief to jeroboams family: and Ahab and jezabel were most mortal enemies of their race and lineage: and Nabuchadnezzar provided woe and misery to his issue that was yet unborn when he died. And by what means did all these persons bring all this hurt upon their seed? by relinquishing religion and the true service of God: by exercising tyranny against the servants of God, and greedy getting of goods to make themselves and their children great: that which in taunting manner is charged upon one of them, is every way verified upon every one of them: Ho, he that coveteth an 
Hab. 2. 9 10.  evil covetousness to his house, that he may set his nest on high, to escape from the power of evil. Thou hast consulted shame to thine own house, by destroying many people, and hast sinned against thine own soul.  
Consolation to religious parents whether they be rich or poor: whether their children be dead or living, whether the living be godly or sinful: If they have wealth, they may hope it shall be for the use of their sons or daughters: if not, that the all-sufficient God will provide for them sufficiently without their help or substance. If they be dead, they have great encouragement to comfort themselves in the persuasion of their salvation. If they live, though we should die and departed hence, yea and leave them in afflictions and distresses, yet this comfort we have, that as the mercy of God to ourselves was not assured unto us for term of life, but eternally for evermore: no more is his goodness to ours to cease with our life, or be determined at our death. Poor lame Mephibosheth had a father living, yea an everliving father that appointed him to be well provided for, and maintained, when good jonathan that begot him was slain and gone. The godly poor Prophet that left his wife so far in debt, that neither she was able to satisfy it, nor the creditor willing to be satisfied, without taking of her sons to be his bondmen; yet had taken order before his death for the payment of debt, for liberty of sons, for maintenance of family, namely by possessing the constant favour of God, which both conveyed him to 
2. King. 4.  heaven, and remained with his household here in earth. If they should be wicked, yet the Lord hath grace enough and power enough to make them good. It is without trouble or charge to himself, or hurt to his creatures, and why should they not then both earnestly pray for it, and constantly wait for it? what if it be not wrought at first? yet it may be effected at the last: and so long as they have a natural life, so long may their friends hope for their everlasting life. jacobs' sons were not all godly the first year, nor in many years, and yet not without goodness in their latter years. And so stood the case with Manasse the son of Ezekiah, and many other holy Christians.  
To godly children of religious parents, who besides the state they have in the promises of God in regard of their own faithfulness, have also a portion therein by right of their progenitors, and so they have a double portion, and may warrantably take double comfort, if withal they can yield to God his double praises.  
It was a strong and mighty prayer that jacob made and full of assurance of hearing, and happy success, when he remembered that the Lord was the God of his father Abraham, and the God of his father Isaac, and had promised to do him good, and formerly performed, it and would yet be more merciful to him and his 
Gen. 32. 9 10. 12.  seed after him: it is not a trifle or matter of small consequence to be able truly to plead before God ones own faith and integrity, and the piety or godliness of their father or mother, or others of their ancestors.   

Verse 22. As a jewel of gold in a swine's snout: so is a fair woman that lacketh discretion.  
AS a ring of gold, or any other ornament, doth not adorn, but misbecome a swine, no more doth beauty, stature, strength, wit, apparel, wealth, or any other external thing bring true praise, or commendation either to man, or woman which wanteth true wisdom, or understanding.  
Doct. 1 Swine's snout, etc. God maketh no more reckoning of sinful people without understanding, then of brute beasts without reason. Though they have human nature, and carry the form and shape of men and women with best show, yet if there be nothing in them but that which is human, even flesh and blood and sinfulness, no beauty, nor bravery, no personal excellency, or artificial additaments, make the best of them, is more acceptable to him, than is the basest of all the other creatures. It is a very homely comparison wherewith the holy Ghost disgraceth wicked men in this book, and yet so true, that he avoucheth it again in the new testament: The dog is returned to his own vomit, and the sow that was washed, to the wallowing in the mire, Prou. 26. 11. 2. Pet. 2. 22. And as in these places for impurity they are likened to filthy beasts: so in others, for hurtfulness they are resembled to fierce and venomous beasts, as Leopards, Lions, Wolves, bears, Dragons, Asps, Adders, Vipers, and Cockatrices. 
Isai. 11. 6.   
Reasons. 1 First, all those creatures, for their parts, have ever since the beginning of the world stood and continued in the state wherein they were first made, & that deprivation which is in the nature of any of them, proceeded not from themselves, but from the fall of man, which hath not only deformed himself, but distempered every thing about him: and the cause why they have not knowledge and understanding, is, that they are not capable of it: but wicked men are wholly degenerated from their original excellency, and have defaced the image of God in their own souls. They have lost their justice and fallen to unrighteousness: they are deprived of holiness, and become profane: all sound understanding is gone, and nothing is in them but ignorance of God's holy will, and of the mysteries of salvation. And therefore jeremy saith, that every man is a beast by his own knowledge. And 
jerem. 10.  Zophar in the book of job proceedeth further and showeth what kind of beast he is most like. Vain men, saith he, would be wise, 
job 11. 12.  though man borne (that is, in his own estate not regenerate) is like a wild ass colt.  
Secondly every dumb creature according to his kind, performeth the will of God without any resistance: Whereas wicked men rebelliously do strive against their maker, and contemptuously transgress his commandments.  
Thirdly, the vile estate, and miserable condition of graceless men, how great soever, doth make it appear that the Lord preferreth them not before contemptible beasts, because at the least their end will be as bad as the worst of theirs. And this doth God himself declare in the Psalms: Like sheep they lie in the grave, 
Psal. 49. 14. 20  death devoureth them. Man is in honour, and understandeth not: he is like to beasts that perish. They lie in their graves as the carcases of rotten sheep in a ditch, and death maketh a prey both of their souls and bodies, as crows, and kites, and ravens, and dogs do feed upon carrions.  
Use. 1 Instruction not to satisfy ourselves in this, that having speech, and reason, we go beyond all fishes, birds, beasts, and all creeping things, unless also by grace and spiritual gifts, we go beyond all unregenerate men.  
To acknowledge with thankfulness the great favour and goodness of God towards us, when he hath transformed us into the shape of Christians and the Image of his own son, that we may be acceptable to him.  
Doct. 2 Neither beauty, nor other outward gifts do any good to the owners that are destitute of wisdom. All ornaments can never make a fool to be comely, no more than a silken coat can make an Ape to be manly, or a sweet bath can make a black Moor beautiful. If wisdom be wanting, we may truly say with Solomon: Vanity of vanities, and all is vanity. 
Eccl. 1. 2.   
Reasons. 2 First, the person of the man commendeth all outward things, and only grace and wisdom make his person commendable. And in this sense it is said in the book of Ecclesiastes, that it is the wisdom of a man that doth make his face to shine. Nothing but sound understanding and holy behaviour can possibly make either 
Eccl. 8. 1.  man or woman to be estimable, and worthy to be looked on. It is as truly to be affirmed of one sex as another, and no less of one state than of another, that favour is deceit, and beauty is vanity: but a woman that feareth the Lord she shall be praised. 
Prou. 31.   
Secondly, through want of wisdom, the good gifts of God be defaced (as the swine would not spare to bring the jewel with her into a filthy puddle, or to wallow with it in the most loathsome mire) and so they are the less esteemed in better men, which are worthily adorned with them.  
Thirdly, in this case they pervert them usually to the hurt of others: as beauty is made a snare to entangle men's eyes and affections: wealth and power be weapons of oppression: wit and policy be nets for fraud and deceit: fine speech and elocution be calls to allure men to the hurt of their souls and estates. And the same is verified of many things which Solomon speaketh of one: As a thorn standing up in the hand of drunkards: so is a parable 
Prou. 26. 9  in the mouth of fools. A drunken companion with a thorn, or goad in his hand, doth sometimes prick and pierce himself, and sometimes hurt them that be near about him: and so standeth the case with sinners that can speak wittily, and yet want a sober heart to guide their tongues christianly: they wound their own souls, and deprave good causes, and set a colour upon sin, and much traduce the names of many blameless persons.  
Fourthly, themselves of all others are in most peril, and like to receive the greatest hurt by these means. Pride hath a door set open to it for free access to the heart, where there is any external excellency without internal sanctity: And Shame hath a way prepared for it to follow after, when they have great things for many men's eyes to look upon, and little discretion to use and manage them. Nothing is more behoveful for a fool than to be obscure in the dark, that his folly shame him not in the light. How much better had it been for Abshalom, Achitophel, Adonijah, jeroboam, and Achab, with others of like state and behaviour, if they had been deformed in body, and weak in capacity, and mean in condition, than to have been so conspicuous, and of such grert note, and now to be so contemptible, and of such great infamy?  
Use. 1 Instruction, that since wisdom and grace do give honour, and life, and good effect to all the inferior gifts of God which are but temporary, and not everlasting, that therefore before all the rest we should most labour for wisdom and grace. If other things be already bestowed upon us, seek to obtain and increase these heavenly ornaments, to give a lustre to the natural gifts wherewith the Lord hath qualified us, and to season our outward possessions to our use and comfort. Wisdom, saith Solomon, is good with an inheritance, and excellent to them which see the 
Eccl. 7. 13.  Sun. His meaning is not that wisdom is good to them only that have inheritances, but that it is good, yea necessary for them which have inheritances to get wisdom that will make their possessions good, and that will help them to the good use of their possessions. And so wisdom is good with strength, wisdom is good with wit, wisdom is good with gentry, wisdom is good with dignity, and wisdom is good with beauty. It doubleth the greatness and value of every good blessing that God bestoweth. David's victories and power be renowned by wisdom: salomon's glorious kingdom is made memorable by wisdom: and so is the prosperity of job, and Abraham: and so is the advancement of joseph and Daniel; and so is the beauty of Hester, and Sara.  
Use. Reproof of them that be afraid of nothing so much as of grace and heavenly wisdom, because it will cross their pride and sensual lusts. It will forbid the nice dames that make idols of their own bodies to bestow so much time in tricking up themselves, with pranking and painting: and therefore they have no more desire to receive godliness, than to departed with beauty. They are as willing that the small pocks should deform their fair faces, as the word of God should inform and cleanse their foul consciences.   

Verse 23. The desire of the righteous is only good, but the hope of the wicked is indignation.  
WE must beware here that we justify not all the wishes and desires to be good, which righteous men conceive, not condemn all to be unrighteous which conceive any wishes and desires that be not good: for than should David be excluded out of the number of the righteous, or else his desire of having Bathsheba, or wishing to know the number of the people should be allowed. But he understandeth the main stream of their desires, the course and current of their hearts is to godliness and goodness, though sometimes they corrupt nature in themselves, and the tempestuous temptations of Satan do violently drive their thoughts another way; which is wholly contrary in the wicked. For they desire nothing but mischief and evil, and therefore in the end they shall receive nothing but misery and punishment, which will be so great and so grievous, as will make them rave and rage's with madness and fury, especially because they looked for a better state. Thus then standeth the opposition: the desire of the righteous is only good, and therefore their hope shall end in consolation: but the desire of the wicked is only evil, and therefore their hope shall end in indignation.  
Doct. Godly men are most desirous to please God, and God doth as graciously accept of their desires in the best manner. They are not willing to allow a thought in themselves that should not be lawful, and he is not willing to look upon, or speak of their unlawful thoughts. Though divers things be many times amiss in their minds, and in their mouths, and in their deeds, yet there is faithfulness, and therefore he passeth by their faults. So he testifieth of David, that he kept his commandments, and followed 
1. King. 14. 8.  him with all his heart, and did only that which was right in his eyes.  
And so he testifieth of all the godly Israelites in the book of Numbers: He seethe none iniquity in jaacob, nor any transgression in 
Numb. 23. 21.  Israel. And so he testifieth of all upright hearted people whomsoever in the Psalms: Surely they work none iniquity, but walk 
Psal. 119. 3.  in his ways.  
Reasons. 1 First, he imputeth that to every man, and counteth it his, which proceedeth from the predominant power in him. In the regenerate nothing is theirs but their fruit, and nothing is their fruit, but the work of the spirit. And so though the unregenerate do many good things, yet nothing is theirs but their fruit, and nothing is their fruit, but that which groweth from the flesh.  
Secondly, he seethe the force and violence of original corruption, how it assaulteth them, how it woundeth them, how it taketh them captives against their wills, and therefore rather pitieth them, than accuseth them. And hence it is that S. Paul by good warrant, for example to all other good Christians, doth once and again disclaim all that evil from being his, which he was unwllingly drawn unto: If I do that which I would not, I consent to the law which is good. Now than it is no more I that do it, but sin that dwelleth in me, Rom. 7. 16. 20.  
Thirdly, he knoweth that they will pursue their own sinful actions, and thoughts with hue and cry: and if any desire break out from them that is not good, they will send out many others after it, for humiliation, and pardon, and purging of their hearts. And therefore since themselves be so ready to complain to him, he will be sparing of complaints against them.  
Use. 1 Consolation to the poor innocent servants of God who yet are defamed with all kind of false accusations. They are called hypocrites, heretics, rebels, traitors, and all that nought is. David was so charged by Saul & his courtiers: Paul was so charged by the malicious jews: the godly jews so charged by Hamon: Christ himself was so charged by the Priests, Scribes, and pharisees: all good men must look to be so charged by all sorts of sinners. Well it is for them that their hearts can witness that their desires are only good, and better that the Lord seethe it, and best of all that they have such a God as will openly publish it. If he knew as much by us as the wicked say against us, or would refuse to testify that he knoweth for us, as every one of us were more righteous, so should he be of all others most ignominious. For no creature that ever God made (the devil not excepted) is so much spoken against, as good men are, neither any so bad a name as they, if the violent tongues of malicious persons may make a good man's name to be bad. If sentence should pass upon the godly at the last day, according to the verdict of them that are not friends or parties, we should be all cast, and condemned, not one man would be acquitted. But here is an help against all these surmises of purposes within, and accusations of behaviour without: let appeal be made to him that beholdeth all, and he will clear the righteous from all these imputations. This brought job to speak so confidently of his cause; Oh that I had some to hear me; behold my sign that the Almighty will witness for 
job 31. 35.  me: though mine adversary should write a book against me. This brought David with such affiance to repose himself upon God: judge me Lord according to my righteousness, and according to the 
Psal. 7. 8.  innocency that is in me. And this brought Isaiah to use such liberty and boldness in challenging his quarrelous enemies. He is near that justifieth me: who will contend with me? Let us stand together: 
Isai. 50. 8. 9  who is mine adversary? Let him come near to me. Behold the Lord will help me: who is he that can condemn me? And yet this is not all the comfort that a just man hath, though it be great, but is increased by the testimionie which God giveth of their desires, that seeing they are good, they shall easily be granted, and seeing he taketh notice of no more than of those which are good, their other infirmities shall be no impediment. And therefore if they ask everlasting life, why should they make question whether they shall have it? If they seek spiritual graces at his hands, what should hinder the finding of them? If they crave the good blessings for themselves and theirs, for greater experience of his favour in things of this life, what should stay them from coming? When his justice pronounceth their desires to be good, will not his goodness be ready to fulfil them, especially his truth having promised the performance thereof? 
Psal. 14 5. 19   
Terror for ungodly men which have many sinful desires in their hearts against God's glory, and services, and people. Their souls wish nothing seriously, but that which God hateth, and godly men fear, and pray against. Liberty for lewdness they desire as life, & those that like not of wicked ways, they abhor as much as death. Nothing pleaseth them so well as to hear of the sins or sorrows of professors, and nothing grieveth them so much as to hear that wicked persons are either reclaimed from their dissolute behaviour, or punished for their shameful offences. Surely these men are not righteous, their desires are not good, and therefore whatsoever is in them, or cometh from them is evil, and displeasing to God, and dangerous, and damnable to their own souls. As touching the other clause, for the event of wicked men's hopes, see the second doctrine of the tenth chapter, and the first doctrine of the eighteenth verse of this chapter.   

Verse 24. There is that scattereth, and is more increased; but he that spareth more than right, cometh surely to poverty.  
THey that disperse their goods, this way and that, bestowing them upon such as are in want and necessity, or otherwise employing them for the public benefit of many, they that are ready and willing to part with their goods or money for the relief of such as are in want or necessity, or to any other good uses, are said to scatter them: and such take the best course to increase them, as sowing of corn is a means to help a man more and more.  
And this he delivereth with great wisdom and wariness, saying, that some are more increased, and not all: for many scatter upon dice, and cards, and dogs, and whores, and such like, and they may look to be stripped of all the rest, rather than to add to that which they have. On the other side he that keepeth in that which he ought to lay out, and spareth that which duty requireth him to spend, doth play the evil husband for the impoverishing of his own estate.  
Doct. True liberality and mercy is not an hurt, but a furtherance to men's estates. Never any man was made the poorer by one penny for giving of many, in due manner, but divers have been the richer. The same rule holdeth in this case, as in all other the good gifts of God; that the good usage of them doth usually bring an augmentation of them. So it is to be found in learning and knowledge, and in what good thing is it not so to be found? we need not travel far for proof of our point in hand, but only step over to the next verse following, and there we shall have a confirmation of the same. There we shall see that they which feed others shall be fat themselves (for so is the sense) and they which are as good streams to send out streams, shall have such supply, as that they shall not be dried up, but be as well able to flow at the evening, as they were in the morning, and to morrow as much as to day, and the next year no less than in this.  
Reasons. 1 First, they have the promise of blessing from God which employ their substance to the glory of God, and the benefit of his poor servants which are in want. Honour the Lord, saith he, with thy riches, and the chief of all thine increase. So shall thy barns be 
Prou. 3. 9 10.  filled with abundance, and thy presses shall burst with new wine. And the Apostle S. Paul giveth as large an encouragement to the Corinthians in the new Testament. He that ministereth seed to the sour, will minister likewise bread for food, and multiply your seed, and 
2. Cor. 9 10.  increase the fruits of your benevolence. No field is more fertile to sow in, than the poor members of jesus Christ: no seed is better than mercy, and Christian liberality: no weather or watering is more seasonabe than God's blessing: no crop of corn is so commodious and profitable as is the reward which God giveth both to soul and body.  
Merciful men procure praises to God to be plentifully offered, and prayers for themselves for all good happiness: and therefore how can they but thrive and prosper? That reason doth Paul press in many words to the Corinth's, that they might know that their liberality was not in vain. He will increase the fruits of your benevolence, that in every sort ye may be made rich to all liberality, which causeth, through us, thanksgiving to God, 2. Cor. 9 11. He dwelleth upon the argument, and urgeth it in every verse to the end of the chapter.  
Thirdly, the mercy of God towards other of his people which are in need, doth often cause merciful men the more to abound in riches. Since their desire is to be helpers of their afflicted brethren, their power shall serve to perform it: and since they have begun it so well already, they shall be able to do it better hereafter. And for this cause they are promised all sufficiency in all things, that they may abound in every good work. As it is written, He hath sparsed abroad and given to to the poor: his benevolence remaineth for ever, 2. Cor. 9 8. 9 He showeth by the testimony of the Psalm, that their communicating to the poor did not bring them to poverty, that they should be compelled to give up giving, but did establish their state, that they might continue their benevolence as long as they lived: for so much doth ever seem to import in this place.  
Use. 1 Instruction, to strive against infidelity which hindereth men's hearts from the cheerfulness of mercy, and stayeth their hands from many good contributions, and keepeth them wholly from the exercise of liberality. They lose by these means the opportunity of much gain, they debar themselves from that plenty which they might enjoy. They will not receive so much good as God will afford them, because their hearts will not afford them leave to believe, that there is so good a reward provided for them that afford relief to poor Christians. The Holy Ghost in the book of Ecclesiastes assureth us that nothing is lost that is bestowed in goodness. He willeth men to cast their bread upon the waters, and after many days they shall find it again. It is a kind of 
Eccles. 11. 1. 2.  proverbial speech with us, for fruitless charges, to say, I might as well have thrown my money down the river. But in this case though we seem to throw our money, or food, into the river, or sea itself, we shall have it restored with advantage, yea, and when we think all is forgotten. And therefore he proceedeth to encourage men that they should lay about them, and not spare, in the exercise of liberality. Give (saith he) to seven, and also to eight. Bestow upon many, and when thou hast done that, make not an end, but give to more than thou didst before. As if he should have said, bestow as much seed as thou hast land to lay it on: and get as much land as thou hast seed to sow it with. But infidelity can hold no longer in hearing this, but out cometh her worthy question: How shall I live myself hereafter, if I give away all now? who knoweth what hard times be coming? Now he stoppeth her mouth with retortion of her own reason. No man knoweth what evil days may come, and therefore wisdom would that we should make provision for ourselves before hand. And nothing is surer laid up, then that which is charitably laid out; that will serve for a dear year, and a rainy day, as we are wont to speak in our proverb.  
Reproof of the folly of miserable niggards, who being greedy of getting more, know not how to use that which they have, and therefore take the way to consume all. The one half of our text is a threatening against them, and all the reasons which did confirm the good estate of liberal persons, do as much conclude the hard case of pinching near misers, by the contrary. They put their talon to no good use, and therefore may daily look to have it taken away from them. They entitle themselves to the threatenings and curses of the law, and therefore cannot avoid the judgements, whereof the stroke of poverty and neediness is one among others. Sighs and complaints go up to God against them, but few prayers, and no thanksgiving at all for them. Their benevolence and goodness doth not stand the poor Saints in such steed, as that the Lord for their sakes should commit any part of his substance to their hands, or leave that with them, which they have fingered already.   

Verse 25. The liberal soul shall wax fat, and he that giveth plentifully shall power forth.  
THese words have affinity with the former part of the verse next before, and are joined to it partly in way of explication, and partly in way of illustration. And therefore first he showeth who obtain that blessing to increase by scattering, & that is they whose liberality beginneth at their hearts: and then he declareth the prosperous success thereof by a similitude from wel-springs which receive as much water inwardly, as they send forth outwardly, which, if they should fail of issue, would also fail of fullness, the waters diverting their course some other way, where they might have better passage, or else infusing themselves in the earth, and mould of the adjacent places round about, and so make a quagmire. The same comparison doth Isaiah use for the same purpose: The Lord shall satisfy thy soul continually in drought, 
Isai. 58. 11.  and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.  
Doct. He that expecteth comfort for sound mercy, must not only apply his hand, but his soul to the exercise of well doing. That is the seat of love, which giveth life to all good actions, and without which in regrad of themselves, it is as good never a whit, as never the better. For though a man should feed the poor with 
1. Cor. 13. 3.  all his goods, and have not love, it profiteth him nothing. Esaias conditioneth with them who would have the Lord to power forth his mercies and blessings upon them, that they should not only power out their food and victuals, but their souls also to the hungry. Isa. 58. 10.  
Reasons. 1 First, there is required a needful work of the soul in this service, and that is wisdom and discretion. So is a merciful man commended in the Psalms: A good man is merciful and 
Psal. 112. 5.  dareth, and will measure his affairs by judgement. And so is a liberal man described by the Prophet Esaias, That he will devise of 
Isai. 32. 8.  liberal things. He will meditate where his gifts may best be placed: what is fittest to be given: how much is meet for him to contribute: in what manner he should perform it.  
Secondly compassion must be joined with it, that the helper, and the party helped, may mutually communicate their cases each with other: he that is in prosperity bearing a part of his brother's burden, and he that is in adversity receiving a portion of his neighbour's blessings. This could job truly testify of himself, that he used to weep for them that were in trouble, and his 
job 30. 25.  soul was in heaviness for the poor.  
Thirdly, it must be seasoned with cheerfulness, that it may be more comfortable to man that shall receive it, and likewise more acceptable to God that will reward it. Hereof doth the Apostle admonish the Corinthians to an especial regard, saying; As every man wisheth in his heart, so let him give, not grudgingly, nor of 
2. Cor. 9 7.  necessity, for God loveth a cheerful giver.  
Use. 1 Reproof of them whose souls have never any dealing in doing of good, unless it be to pervert all with Pharisaical hypocrisy and vain glory. They give hand over head to tag and rag, without difference of any, except they shut out the best, and bestow on the worst, frowning on them that are the most honest, and feeding of them that of all others are the most unworthy. They contribute to good uses with no less difficulty, than if a distress of a fine or amercement were to be extorted from them. Commiseration and pity are mere strangers unto them, their hearts have no acquaintance at all with them.  
Consolation to poor men, that they are not excluded from the grace and blessedness of being merciful, though they attain not to the state and ability of being wealthy. Mercy is not placed with money in the purse, but dwelleth with love and kindness in the heart. He that can mourn with such as do mourn, he that can pray for them that be in distress, he that can any way seek to comfort the afflicted, may truly be said to have a soul of blessing, and is of God himself esteemed merciful. The success which merciful men shall find for their own estate, hath been already declared in the former verse, and therefore in this may be passed over.   

Verse 26. He that withdraweth corn, the people will curse him: but blessing shall be upon the head of him that selleth corn.  
IT is not unlawful to keep in corn, as joseph did in the time of plenty to be provided against scarcity and dearth: but when we may spare it, and others need it, then to with hold the selling thereof in hope to raise the price, this tendeth to a common hurt, and therefore will cause a common complaint of the people against us. But on the other side; blessing shall be on his head that selleth corn, he shall not only have the good testimony and prayers of men beneath, but the blessing of God himself from above descend upon him. Provided that his heart be upright therein, not so much respecting the price in self-love, as the profiting of his brother in Christian charity: and that he use all other due circumstances accordingly. As to sell that which is good at a reasonable rate, and perform it in due season, and full measure, and such like.  
Doct. 1 They are after a sort public enemies of the country, that procure, or seek for a dearth. The Lord would have us to collect and deem what harm they do by the effects that ensue thereupon. The exclamation and outcry, not of one person, or family, but of the multitude of the people, doth intend in this case some grievance among them. Scarcity of food is one of the most grievous judgements wherewith the Lord is wont to plague a nation, and how can we then take them for our friends, which wish so grievous a punishment? Solomon by prayer made 
1. Reg. 8. 38.  a way for the prayers both of the whole people, and the particular friends and members thereof, to come to God for removal of such a misery; then what are they to be accounted that send forth desires, and put forth endeavours to call for it, and bring it?  
Reasons. 1 First, they are heavy adversaries of the poor, and practise to add sorrow to them that are already in sorrow. The greatest weight of this burden is like to light upon their backs, because they are least provided of armour to keep it off. An example thereof is to be seen in the prophecy of Amos, where the self-same effect is wrought by the self-same means which we are now in hand with: Hear this, O ye that swallow up the poor, that 
Amos 8. 4. 5. 6.  ye may make the needy of the land to fail, saying, When will the new Moon be gone, that we may sell corn? and the Sabbath, that we may set forth wheat, and make the Epha small, and the shekel great, and falsify the weights by deceit? and buy the poor for silver, and the needy for shoes: yea and sell the refuse of the wheat. They had long kept up the corn for this purpose to have it grow dear, and now the time served the turn, and it must be opened in all the haste, they thought the days of the Lords own service too long, until they were at it. And now woe to the poor, for the plot is laid to pray upon them. They shall buy the refuse dear, which is little worth, and sell themselves cheap to pay for it.  
Secondly, they are pernicious to men of all sorts and conditions, unless it be to a few of those few which have corn to sell. And to this point let them speak which can speak by experience, and experience hath taught, not long sithence, the greater number of housekeepers, that the higher the prices of corn do rise, the lower the states of families fall. And the sellers of victuals do the more fill their purses with money, the less the poor servants fill their bellies with meat. Ask the traveler by the way; ask the labourer in the country; ask the tradesmen in the town; ask the common sort, yea almost any sort of inhabitants in the city, and which of all these will say, or truly may say, it is no burden to us that things are no cheaper? A great part of their care is to make provision for household: a great part of their labour is swallowed up in provision: a great part of time is too little for their labour. So that their care is more, their labour greater, their commons shorter, and state much weaker. Many be restrained from doing further good: many be compelled to lessen former family: many thereby be brought to manifold inconveniences, more than we express or think of.  
Use. 1 Reproof of all that affect such a mischief, living in hope, for their own private lucre, that so great an hurt will grow to the public state of the land: but specially of such as take the way, and use the means to effect this evil, and to draw upon it such a judgement. And of this sort are they which practise that which is here declared to be a noisome sin, namely to store up their corn that no man shall have any benefit by it, whiles there is any good substance in it. They are much more kind hearted to Rats, and Mice, and Wesils, than they are to their brethren: for they shall have all freely given them for nothing, and men cannot buy any of it for their money. And therefore what can they say for themselves why they should not be as much liable to the woe and curse which S. james doth denounce, as those whose other riches were corrupt: whose garments were moth-eaten for want of wearing: whose gold and silver was cankered and rusty for want of usage? But worse are they which not only hoard up their own corn, that it shall never come forth seasonably to prevent a dearth: but engross other men's also for the same purpose, that they may make their gain thereof to the detriment and hurt of many others. But of all others, worst are they which not only keep back corn from the marker, but from the barn: not from sale, but from sowing: which refuse to yield tillage and seed to the ground: which yet further, by force or fraud, extort the ground from other men that they shall neither till nor sow it. These dry up the springs of the Market, that the streams of plenty should be restrained from flowing to it: these bring a curse upon the earth, and make it barren in comparison of the 
Isai. 5. 9 10.  store it was wont to yield. These labour for depopulation of houses, and towns, and fields, and people.  
Consolation to them that bring an upright heart to selling, though they cannot be so large in giving: therein they do a service to God; therein they perform a work of love to their neighbours: and therefore they shall be better satisfied at God's hand than at the buyers: and his pay will be better in grace and goodness, than the other can be in gold and silver.  
Doct. 2 The people will curse him, etc. It is a grievous plague to be pursued justly with the cries and clamours of the people. True it is that jeremy and others of the most faithful servants of God have been spoken evil of, and cursed by the multitude. And so it is 
jere. 15. 10.  true that as the sparrow by flying, and the swallow by flying escape, so 
Prou. 26. 2.  the curse that is causeless shall not come. And it is most true, they whom men revile and persecute, and say all manner of evil for Christ his sake falsely, are blessed. But this is also very true, that to be spoken against for sins sake, truly, is not a matter of blessedness, but misery: the wings of a man's name & reputation will be clipped so short that it shall not avoid the stroke and shot of a curse, if it be duly caused. In this same manner are hurtful men threatened, which flatter, or countenance, or bear out wicked persons in their sinful courses. He that saith to the wicked, thou art righteous, him shall the people curse, and the multitude shall abhor him. Pro. 24. 24.  
Reasons. 1 First, if a good name be a thing most desirable, and a treasure to be preferred before gold and silver, and other precious commodities, than it must needs he that an evil name, and infamy is a thing very loathsome, and worse than the loss of any earthly thing, yea then very neediness and beggary.  
Secondly, they which by their own desert have stirred up complaints against themselves, are not only smitten with the breath of man's mouth, but with the stroke of God's hand. He purposeth it in his counsel: he threateneth it in his word: he effecteth it in his providence: he hearkeneth thereunto, in pity to them that be oppressed: and in anger, against them that are oppressors. Neither is this the case of violent men alone, and such as hear evil for hard dealing, but of all sorts of sinners which blemish themselves with any kind of misbehaviour.  
Use. Reprehension of impudent persons which have hardened their faces, that they cannot blush, or be ashamed, nor desist from their shameful misdemeanours, howsoever they are thought of, or speak against. If they be exhorted to any good duty which carrieth no credit among such as are carnal, or dissuaded from any evil custom which carrieth no disgrace among them that are sinful, their present answer is, What will men say? But let them hear that their pride, or unthriftiness, or covetousness, or unconstancy, or faithlessness in covenants, etc. is much censured, many take great exceptions against them, they shift their hands and go quite on the other side: Say all what they will, I care not for it: better men than I have been spoken against, Christ himself had scarce a good word of the most. But the question is not how good men have been dealt with, but how they deserved to be dealt with. True it is and we confess it, that many refused to speak good words of Christ; but did Christ ever provoke them to it, by evil deeds to them? But words (say they) are wind, and reports a wonder for nine days. But their crimes, say we, are more than wind, and their guiltiness will not be blown away in nine thousand years. That which men speak truly against them, God will charge more fully upon them at the last day: and his words will be as fire, and his sentence will not vanish away at all, but continue to their shame and torment for evet.   

Verse 27. He that diligently seeketh good, shall get favour: but he that seeketh evil, it shall come to him.  
Doct. HE that seeketh carefully with an upright heart to benefit those among whom he liveth, in any good manner, taketh the best way to win the hearts of the people: and is like to have the hearts of good men knit unto him, and certain to obtain and enjoy God's favour and loving kindness. And he that plotteth, or practiseth mischief against others, of all others shall be most hurt thereby himself.  
He that would be well thought of, must not only wish well but endeavour to do good to his brethren. To bear good affection to mankind, but especially to God's Church and people is a thing pleasing to God, and godly men; but men see not the affection to be good, further than it is manifested by effects: and God seethe that affection not to be good, which is void of a working vigour and fruitfulness. By what steps did Nehemia ascend to that estimation which is had of him, in the Church in the Scriptures, and in Gods own presence now in heaven? He inquired of the state of his brethren, he mourned for them, he fasted for them, he prayed to God for them, he spoke to the King for them, he undertook a journey for them, he was endangered, he was reproached, he was traduced and all for their sakes. And therefore it an was effectual petition which he offered to God: Remember me O my God in 
Nehem. 5. 19  goodness, according to all that I have done for this people. How came Onesiphorus to be so dear to Paul, and so much beloved of God himself, who hath registered his name in an everlasting record, even in his own holy scriptures? by showing himself kind, and bold, and bountiful to the Apostle. He did not only desire that Paul might do well, but took the pains to come to Rome, and 
2. Tim. 1. 16.  there also visited him in the prison, and so provided that by his means, he might do the better.  
Reasons. 1 First it is the nature of love, to express itself by testimonies of beneficence and goodness. For it is not a love in truth if it be not in deed, aswell as in word and tongue. 1 joh. 3. 18.  
Secondly, there is no sincerity where is no exercise of well-doing, and therefore it will do no more good to ourselves to think, or say we desire well to them whom we set ourselves no way to do good unto, than it doth to an hungry person to bid him eat, and 
jam. 2. 15.  give him no meat, or to one that is cold, to wish him warmth, and minister to him neither fire nor clothing.  
Use. Reproof of them that take a contrary course to get love and good liking. As for God's favour they either count it to be so little worth, as they regard it not at all, but think the least well doing too great a price for it; or else to be so common and ordinary, as that it will be found without seeking: or else such an excellency to be in themselves, as that God cannot but take delight in them, howsoever he be disposed towards others. And for men's affections and good opinion, they hope to come by them by easier means: and that is by making themselves popular in practice of some plausible sins, in yielding liberty for all licentious courses to them that live under them, in procuring impunity to disordered persons. So that whereas God in his word here saith, he that seeketh good shall get favour, they in their deeds say, he shall get favour that exerciseth evil.  
For the other part of this verse, look the seventeenth verse.   

Verse 28. He that trusteth in his riches, shall fall: but the righteous shall flourish as a branch.  
HE that so reposeth upon his wealth, as that for love and desire thereof, he is willing, and in confidence thereof he is bold to sin against God; he which hopeth it will keep him from troubles, or rid him out of troubles, or any way confer happiness to him, this man shall surely be brought down, and fall into mischief. And so by the same proportion, shall all those which trust to men, or to wit, or to any other creature. On the other side, just men are all on the mending hand; they are well planted, they grow in a fruitful ground by the rivers of water, they have the Lord jesus Christ for their root, they have God the Father to dress and keep them, and therefore they shall flourish as a branch which groweth and hath green leaves. The drought of adversity shall not hurt them, the dews of wholesome prosperity shall not fail them. They shall have safety for their bodies, graces for their souls, competency for their state, and all good furtherances for their everlasting glory. Thus standeth the opposition. The wicked trust in their riches, and they shall fall like rotten boughs: but the righteous trust in the Lord, and they shall grow like flourishing branches.  
Doct. Though the stays of many wicked men seem to be the stronger, yet the states of all godly men prove to be the surer.  
If safety consisted in wealth, and happiness in height, we could not but yield that divers sinful persons were grounded in great safety and happiness: for they have the world at will, & are mounted up to eminent places. And if peril did always accompany poverty, and misery likewise a mean condition, who could deny, but that the most of the best men, should ever be found in the worst case, and of all others the most miserable? for that they are commonly poor and base in the world? But if God in his just judgements do lift up his enemies hie, to cast them down the; lower and if his servants take rooting low, that they may grow up the higher than let the wicked take heed of a downfall, and then let the righteous not doubt of a rising. The thirty seven and seventy third Psalms, are treatises wholly upon this argument, besides many other texts of Scripture. And this cometh to pass to both sides. First, in regard of the different, and Reasons. 1 contrary choice which they have made of helpers to themselves. What do sinful persons and wicked men take to be their staves to lean upon, and that with their whole weight? Even fleshly supports, as goods and riches which are slender reeds, that will break, and run into their hands and shoulders, and lay them flat on the ground. These they build upon as a foundation most firm and stable, these they depend upon as friends most sure and faithful: these they trust unto as holds most strong and mighty. And yet is there any thing more uncertain, more deceitful, more weak and feeble than these are? They be fugitive and away they go, when they should stick to a man: they be false and perform nothing that they promise. They say, give us your heart, especially when we increase, we have power to do you all good. But David saith, If riches increase, set not your heart 
Psal. 62. 10. 11.  thereon God spoke once, twice have I heard it, that power belongeth only to God. There was never any Papist, or heathen man more deceived in dumb Idols, than worldlings be in the hope of their money and substance. The images have as much sense to hear, and speak, and deal for them which pray to them, as gold and silver and other treasures have ability in themselves to help them, that make them their gods: and many more are illuded by these, then by the others. And whom do the godly make their refuge? In whom is their hope fixed? in God omnipotent, eternal, endless in mercy, wisdom, and truth, whose good providence doth never fail them in life: whose gracious favour doth not forsake them at death: And that one word may comprehend all, and that is infinitely much, and more than heaven and earth can comprehend, he is God every way for them, all-sufficient.  
Secondly, in regard of their behaviour towards the Lord. The wicked commit an execrable sacrilege & spiritual treason, they cast off that loyalty that is due only to him, & yield it to the abject and contemptible creatures: for so may they be called when they are matched as equals, or preferred as superiors to their Creator. And this is done in all vain confidence, as it was spoken of trust to flesh & blood, so to all of that kind: Cursed be the man 
jerem. 17. 5.  that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. Confidence is a prerogative and royalty, that the Lord never communicateth to any, upon any conditions. He so calleth for love to himself, that men also should be loved for his sake, and feared and rejoiced at, and the like is in other affections: but to trust in any besides him, is as much as in us is, to set the imperial diadem of heaven and earth upon their heads. Now the godly relying altogether upon his fidelity and power yield him homage, and declare themselves to be his loyal, faithful, and obedient subjects, and perform a most acceptable service unto him.  
Use. 1 Instruction, to be so much more industrious for righteousness, than riches, by how much it is better to be a living tree, than a dead stock: and to stand fast in the state of all good happiness, than to fall into sin, and shame, and misery, and destruction. So much goodness as any man hath, so much he hath of faith, so far he showeth the sap and virtue of his root: so certain and assured he may be of perpetual firmness and stability. And look what measure of vain confidence is in every one, so much sinfulness is in him (and therefore the contrariety is set between such as trust in their riches, and the righteous; because he that hath affiance in his wealth, must needs be evil, and he that is righteous must needs trust in God) and so sure it is that God's strokes and judgements will pursue him, and to his own inability of standing, he shall have this added, that God will push at him, and cast him down.  
Terror for covetous Idolaters, which make their goods their gods, and their greedy getting their devotion, and their plenty their safety, and their pastures, fields, barns, shops, warehouses, or coffers, their heaven. Like foolish men, they wait upon lying 
jonah 2. 8.  vanities, and forsake their own mercy. It is as easy for a crop of corn to thrive upon a waste Heath, or in the midst of a thorny hedge, or thicket of bushes, as it is for grace to grow in their hearts: and it is as easy for a cable rope to go through an needle's 
Mark. 10. 24. 25.  eye, as for them to enter into the kingdom of heaven. And yet they think all to be well, and their state to be happy: yea they presume so far of their own standing, that upon confidence of their power they doubt not but to give others the fall: they hope that their withered rotten sticks shall be able to root up and throw down the strongest Cedars that grow in the Church of God. Such a one was Doeg, that thought to do great things against David, but David did after a sort defy him, and bade him do his worst, yea he derided, and told him that the worst would be his own: Why boastest thou (saith he) in thy wickedness, O man of power? 
Psal. 52. 1. 5. 6. etc.  the loving kindness of God endureth daily. God shall destroy thee for ever: he shall take thee and pluck thee out of thy tabernacle, and root thee out of the land of the living. The righteous also shall see it, and fear, and shall laugh at him, saying, Behold the man that took not God for his strength, but trusted to the multitude of his riches. But I shall be like a green Olive tree in the house of God: for I trusted in the mercy of God for ever and ever.  
Consolation, to godly men that have received to their own hearts, and given to other men, a testimony of faith and righteousness: no enemy without or corrections within shall deprive them of their comfort, or of any good blessing that concerneth this present life, or their everlasting salvation.   

Vers. 29. He that troubleth his own house shall inherit the wind, and the fool shall be servant to the wise in heart.  
HE is said to trouble his house, which doth misspend his goods, and misguide his affairs, and misgoverneth his people that dwell with him. That either doth corrupt them with sinfulness, or molest them with frowardness, or afflict them with misery. When he either maketh them patients to bear the burden of his folly, or agents to commit folly with him. He shall inherit the wind, that is, shall bring all to nothing. His substance shall fly up like smoke into the air, and nothing be left to maintain him on earth. And when all his goods are gone, his liberty must go after. This fool shall be servant to the wise in heart, that is, to one who is more provident, discreet and careful for his state and household. They were wont in great wants to sell themselves for servants, as the Egyptians did in joseph's time. And 
Gen. 47. 19  for great debts to be taken by the creditors, and either made their bondmen, or else sold to others. And one of these, saith he, 
Matth. 18. 25.  is like to be the case of this unthrifty trouble-house.  
Doct. He that would not undo himself, let him not disorder his family and domestical affairs. It nearly concerneth an householder to know, that his house is laden with his whole estate, that his people sail together with him in the same vessel, for his use. And if he will neither play the good Pilot himself in his own place, nor suffer them to be good Mariners in theirs, how soon shall he run his bark upon the Rocks? how quickly shall he make shipwreck of all that he hath?  
Reasons. 1 First, he takes the way to bring a curse upon all, by due desert. The Lord hath made him a steward, and in divers respects committed a trust unto him, which he doth unfaithfully discharge. He hath put his goods into his hands, to be orderly disposed of, as may be most for his glory; and those he expendeth upon his own lusts, and to God's dishonour: and is it not just then that they should be taken from him? He hath made him an overseer of the persons that live under him, that he should be an example and guide unto them in all virtuous behaviour, and he groweth to be a dissolute Master of Misrule; is it not equal that another should take his place of superiority, & he be made an underling?  
Secondly, either his household is discouraged from diligence by his crooked perverseness, or else withdrawn from faithfulness by learning to be sinful, and both of these tend one way, namely, to the overthrow of his estate.  
Use. 1 Admonition to be good governors of our families, and good husbands for our estates, not only in conscience to obey God for our everlasting salvation, but in Christian providence for our present condition; if not to get, yet to save, as to preserve our goods, so to retain our freedom. For albeit that villeinage and bondage be not now in use among us, yet imprisonment is not altogether out of use. And every one is so far in servitude, and in the creditors power, as he wanteth ability to pay his debts. He may well be said to be another man's servant, whose state and liberty doth stand at another man's courtesy.  
Terror for them that give over themselves to such sins as be not only troublesome, but trouble itself to their houses. Those we mean which cause the Governors to lay burdens upon their inferiors, and God to lay judgements upon the Governors. We will not make mention of many, nor insist long upon them which we mention. Pride must have the first place, because it is predominant and carrieth a great sway among the rest. From it groweth contempt, and disdain, contentions, railings, and all manner of imperious insolency. And for recompense thereof, and of all the cursed effects which it produceth against God and man, the Lord threateneth to destroy the house of 
Prou. 15. 25.  proud men. Whoredom and incontinency also work much mischief to families, and most of all to the heads themselves. The holy Ghost in this book, is very frequent in this point. As, the stranger shall be filled with thy strength, and thy labours shall be 
Prou. 5. 10. Prou. 6. 26.  in the house of a stranger. And, because of the whorish woman a man is brought to a morsel of bread. And job saith, that if he should that way have defiled himself, it would have been a fire devouring 
job 31. 12.  to destruction, & which would have rooted out all his increase. Gaming, riot, and unthriftiness so apparently show themselves in this rank, that it shall be needless to discourse of them. Only Covetousness we will conclude with, which seemeth to be an help to raise up an house, and yet undermineth the very foundations of it. This maketh men fierce, and violent, bitter and cruel, like Bears and Lions among their people. And this the Lord himself hath reckoned for one of these turbulent sins, and so would have us to account of it. He that is greedy of gain 
Prou. 15. 27.  troubleth his own house: but he that hateth gifts, shall live. As if he should say, If men be not weary of this wretched greediness, it will make them in all corrupt manner to pursue their commodities, to the annoyance of theirs, till God's wrath pursue them to death and undoing.  
And whereas many proud persons, and unclean, and covetous, hold up their heads still, and decay not in state, they come not into other men's dangers, but have many others fallen into their hands; yet let not men think there is a possibility of impunity, because they are not scourged with the least rod, but reserved to a greater: for poverty is one of the easiest punishments. What though they come not to inherit the wind here? yet if they inherit damnation in the world to come, what gain they by the change? what though they be not brought to be servants to men? yet if they be servants to sin, presently, and shall receive the wages of sin hereafter, how much is their case the better?   

Verse 30. The fruit of the righteous is as a tree of life, and he that winneth souls is wise.  
THe meaning of these words is, that a godly man is very plentiful in bringing forth fruit, and his fruit exceeding profitable to them that receive it. Especially his instructions, consolations, prayers, & other spiritual means that he useth, to convert, or confirm the hearts of his brethren. And he himself also is not without the fruit of his own fruit, which is intimated here by pronouncing him wise that winneth souls, that is, which with desire, and endeavour faithfully and discreetly, by Gods own means, according to his place and calling either doth draw men out of their sins and ignorance, or else faileth of success therein, not by his negligence, and want of love, but rather by their stubborness and want of will. And herewith the Prophet doth satisfy himself, whatsoever should be the issue of his ministery. Now saith the Lord that form me from the womb to be his servant, that I may bring jacob again to him, though Israel be not gathered, 
Isai 49. 4.  yet shall I be glorious in the eyes of the Lord: and my God shall be my strength. On the other side we dare not take upon us to justify the hearts and states of all those which have been occasions of any man's conversion, if it be not their fruit: nor to extenuate the efficacy of every unregenerate man's ministery, that his doctrine should win none to salvation. It is granted without question, or gainsaying, that he may prepare before, and build up after, and we remember not any such stint or restraint spoken of, but that he may also convert, especially before his life is stained with any sinful behaviour, that might bring his ministery into contempt. The power of preaching standeth in the ordinance of God, by the work of his spirit, and not in the person of the messenger, that doth publish it.  
Doct. Of all people, none do so much good as the godly. Look how far the tree of life, which was the best in paradise, excelled all the brambles and briars which are the worst on the wild waist, so far do such as fear God surmount the godless in goodness. In the first Psalm, religious men which give themselves to the exercise of piety are compared to trees, that yield the most, and best and ripest fruit; and sinful men which give themselves to the practice of vanity are likened to chaff, or rather the dust of chaff, 
Psal. 1. 3.  which is good for nothing. In the second of the Canticles the godly are resembled to the most beautiful and pleasant lilies 
Cant. 2. 2.  which yield delight to those that gather them; and the wicked to thorns or thistles which do annoy those that meddle with them. In other places of scripture the servants of God are called sheep; which for lamb, and fleece, and flesh, and every other way, are commodious, insomuch that they make the very ground the better which they fit upon; and the slaves of sin are called by the names of Wolves, and Foxes, and such kind of beasts, which are very hurtful, and be ready to do mischief wheresoever they come. In what respect the fruit of the righteous is so profitable, it will appear by the proportion it hath with the tree of life whereunto it is compared. Reasons. 1 First in regard of the cause, it is said that it groweth by the river of life, whose waters feed the root 
reve. 22. 22.  thereof, and the root sendeth up the sap, and the sap sendeth out the fruit. And so the good which a good man doth, ariseth not from his wit, nor natural disposition, nor fleshly wisdom, but springeth from the word, and spirit of God in his heart, Gal. 5. 22.  
Secondly, as touching the manner thereof it is said that it is continually bearing without stay, or failing, not once a year, but once in a month, not in summer only, but in winter also, and every time new kinds of fruit, and not of one sort alone (as it falleth out commonly with other trees, for in them the same branch never varieth the kind) and that rotteth not, nor droppeth down 
Ezech. 47. 12.  with ripeness. In like sort doth the spirit of grace make God's children constant in well doing, and that also in performance of many duties, according to the variety of occasions and opportunities offered. They join virtue with their faith: and with virtue knowledge: and with knowledge temperance: and with temperance 
1. Pet. 1. 5. 6.  patience: and with patience godliness: and with godliness brotherly kindness: and with brotherly kindness love. If they see the members of 
Mat. 25. 35. 36  Christ hungry, they give them meat; if thirsty, they give them drink: if naked, they cloth them: if they be strangers, they lodge them: if they be sick, they visit them: if they be in prison, they come unto them, etc.  
Thirdly for the effect, the tree of life was for meat, and the leaves for medicine, and both for life: and no less virtue proceedeth from righteous persons, their lips do feed many: their tongues are whole some, their instructions are as a wellspring of life, to 
Prou. 10. 21.  turn away from the snares of death. Pro. 13. 14.  
Use. 1 Admonition for every one to search his ways, and to try his state by this rule. If thou be a fruitful tree, thou art a righteous man: if thou be given to show mercy, thou canst not be unfruitful; if thy labour be to kill sin, and to help men's souls to everlasting life, than who can deny thee to be truly merciful? In this case though the devil come roaring with grievous accusations; though he would persuade thee, that thou art an hypocrite; and they would persuade others, that thou art an arrogant proud person; yet be not dismayed at the matter. Satan saith, that thou bearest a dissembling heart; but god seethe that thou livest a sincere life. They impute thy speeches, and other behaviour, to pride and vain glory: but thine own soul knoweth that they proceed from love and unfeigned faithfulness. And let this be spoken for thy comfort, that shall never fail thee, that those which are trees of life to men, are trees of delight to God himself; and he is nothing less pleased with them, than his people are benefited by them. And so the Apostle saith, they please God in all things, which are fruitful in all good works. And so doth 
Col. 1. 10.  Christ speak of his Church, and the members thereof in salomon's songs: My sister, my spouse, is as a garden enclosed. Thy plants 
Cant. 4. 12. 13. 14.  are as an orchard of Pomegranates, with sweet fruits, as Camphire, Spikenard, and Saffron, Calamus, and Cinnamon, with all trees of Incense, Myrrh, and Aloes, with all the chief spices. But if thou be fruitless, thou art void of righteousness, and so destitute of God's favour, and thine own safety. For unfruitful trees hath God marked out to be hewn down for fire wood. But worse are they, 
Matth. 3. 10.  by far, and in more dangerous case, that bring forth too much fruit, but it is of the flesh, and to the flesh, works of pride, works of cruelty, cursed blasphemy and swearing, notorious riot, and unthriftiness, drunkenness, filthiness, contempt of Magistrates, contempt of Ministers, contempt of preaching, and malice against all godly Christians. Their vine is the vine of Sodom, and of the 
Deut. 32. 32. 33.  vincs of Gomorah: their grapes are grapes of gall, their clusters be bitter. Their wine is the poison of dragons, and the cruel gall of asps.  
Reproof of them that make less account of these trees of life, than of a thornic hedge, than of nettles, than of most unsavoury weeds, than of plants that bring forth deadly poison. They distaste no men so much as good men, and the better they are, the worse they like them. jeremy came and offered his fruit to a people that stood in great need to eat of the tree of life: for they were ready to perish with death. But they practised to abolish that fruit which was offered for their preservation, and to take away his life, which sought to save theirs. For so hath the Lord declared their conspiracy: Let us destroy the tree with the fruit thereof, 
jerem. 11. 19  and cut him out of the land of the living, that his name may be no more in memory. Which almost of all the Prophets sped better? How much more favourably was Paul dealt with? And especially Christ jesus, the very tree of life, and Lord of life, and life itself, whom all the rest did but resemble? His perfect fruit they trampled on, & laboured to dig him up by the root. And so they dealt still with his messengers and servants, not making use of their company, but abhorring it: not desiring to be partakers of their knowledge, and wisdom, and other graces, but to suppress them.  
Doct. 2 He that winneth souls is wise, etc. It is the note of a wise man, to show mercy to men's souls. fools cannot easily find out the malady of sin; fools fail of all experience of good medicines that may cure a sinful heart; fools feel not the burden of their own iniquities, and therefore cannot be compassionate towards others for theirs. Only wisdom doth show the disease, and the remedy, and moveth men's hearts in pity to help them that are infected with it. That which Solomon professeth to be true of himself, is also verified of every good man in his measure; The more wise Ecclesiastes was, the more he taught the people 
Eccle. 12. 9  knowledge. And to convert it the other way: the more any man teacheth the people knowledge, the more wise he is.  
Reasons. 1 First, he performeth an acceptable service to God, which no fool can ever do. He is a diligent and profitable husbandman for seeding, weeding, and harvest work. He is a valiant and skilful soldier to discomfit Satan his strongest enemy; to win his holds from him, and to rescue his spoil and captives out of his hand. Yea not only to set his prisoners at liberty, but to win away the hearts of his own soldiers; that they shall both forsake him, and set themselves in battle against him.  
Secondly, he is very provident for his own good, and prepareth a blessed reward for himself, against the appearance of jesus Christ. And of such men, and of that state, speaketh the Prophet Daniel: They that make men wise shall shine as the brightness of the firmament: and they that turn many to righteousness, shall shine 
Dan. 12. 3.  as the stars, for ever and ever.  
Use. 1 Encouragement, to gain men's souls to God, and salvation to men's souls, though we should lose that liking and favour which was wont to be showed to ourselves. What though we be termed busy fools for our labour? doth not God clear us, and say that we are wise men, and well exercised? What though we be censured for silly creatures, that make our friends to be our foes? doth not God commend us for our good providence in making him to be our friend? What though we draw upon ourselves, contempt, displeasure, and persecution from wicked persons for the present? doth not God tell us that we shall obtain glory, and favour, and peace at his hands for evermore hereafter? The godly esteem us to be wise; the holy Scriptures pronounce us to be wise; our reward in time will show us to be wise: and shall the reproach of foolish men discourage us from our wisdom?  
Terror for them that corrupt men's souls, and labour with all their might to keep men from coming to God. It is a blessed calling to be a fisher for God, as Peter was, and to catch men with the net of the word: but of all trades it is the worst to fish for Satan's turn, and to kill men with the baits of sin. Therefore is the case of the devil the most miserable of all creatures, because he hath done more mischief this way than all the rest. And that causeth the Lord so grievously to threaten the false Prophets that kept men from repentance: and the false Apostles that hindered the work of the Gospel; and Elymas, and any that have sought to pervert men's hearts, or behaviour. It is not safe to deprave the ministery, to weaken the power of it. It is not safe to entice men to Popery and superstition. It is not safe to persuade men to profaneness and neglect of God's worship. If the natural Serpent being but a beast was so plagued for being an instrument of Satan unknowingly, and without desire to bring the woman into sin; what shall become of them that apply their wit, and tongue, and heart, and whatsoever they can, to do him service herein?   

Verse 31. Behold, the righteous shall be recompensed on earth: how much more the wicked and the sinner?  
THe matter which he is about to speak of, is both certain and weighty, and such as concerneth every man to look to in regard of his own case; and therefore he prefixeth this word, Behold, to move all to a serious consideration of that which is to be said. And that is first touching the godly, that they must be corrected for their faults, when they offend, even in such manner and measure as holdeth some proportion with their offences, though not in equality, for than who should be able to abide it? The word recompense therefore in this place is not taken for revengement, or punishment proceeding from God's indignation, but a loving chastisement, though it be sharper according to the threatening of parents to their children, whom they be far from hating, or hurting: I will surely pay you for this. And that it should appear that nothing is intended against them for the peril of their everlasting state, there is a limitation annexed, that it is to be only in the earth. Next he showeth the condition of the wicked, that if the righteous scape not scotfree, they must in no sort be spared, but feel more heavy and featefull punishments, though not in the earth, yet in the world to come.  
Doct. The best must look for stripes, if they will take liberty to sin against God. True it is that the Lord taketh not advantage of infirmities, he passeth by them, he winketh at them, he smiteth not his children for them: but when they grow too bold, he will nurture and awe them with correction. In this sense he may be said to be no respecter of persons, that as he will not endure the sinfulness of the wicked, though they be never so great: so he will not allow of the sins of the godly, though they be never so good. The virtues that men have, do not warrant them to fall into any vice: their religion and graces do not privilege them to do those things which are unseemly for religious and gracious persons to practise. Few points are more fully confirmed by manifest proofs than this. The Scriptures propose many examples, our ears have heard many reports, our eyes do daily behold many precedents for this purpose, and they that will not be persuaded by these, shall find it true by experience in themselves. What doleful complaints doth the Church make every where in the Lamentations of jeremy? Behold, O Lord, how I am troubled: my bowels swell: mine heart is turned within me, for I am 
Lam. 1. 18. 20.  full of heaviness: the Lords sword spoileth abroad, as death doth at home. The Lord is righteous: for I have rebelled against his commandment. How lamentably do the godly bemoan themselves, and the state of the Church, in the prophecy of Esaiah? Be not angry, O Lord, above measure, neither remember iniquity for ever: 
Isai. 64. 9 10.  lo, we beseech thee behold, we are all thy people. Thine holy cities lie waste: Zion is a wilderness, and jerusalem a desert. The house of our sanctuary, and of our glory, where our fathers praised thee, is burnt up with fire, and all our pleasant things are wasted. In what pathetical manner doth the Prophet express the burden of his afflictions, in the book of the Psalms? Thine arrows have light upon 
Psal. 38. 2. 3.  me, and thine hand lieth upon me. There is nothing sound in my flesh, because of thine anger: neither is there rest in my bones, because of my sin.  
Reasons. 1 First, God herein respecteth his own glory, who will have his people to know, that he doth look for service at their hands. If they perform it willingly they shall not fail to be rewarded for it: but if they grow careless and negligent to obey him, they shall be driven unto it by compulsion. This was that which made both Moses and jeremy bestir them, when God showed his anger to the one, and threatened to destroy the other, for being so backward to undertake their ministery: Exp. 4. 14. jer. 1. 17. And the wicked shall see by this, that he is neither remiss toward all, nor partial to any, when his commandment is not regarded. This seemeth to be one cause, why the Prophet that came to Bethel, and failed to fulfil that which was given him in charge, was so severely handled. He told jeroboam, that God had straightly forbidden him either to eat or to drink in that city, and yet jeroboam might hear that he had both eaten and drunken in the house of an other Prophet there, for which cause the Lord sent a Lion to kill him, that it might be known to jeroboam and others, 
1. Reg. 13.  how dangerous it was for any to disobey his word.  
Secondly, he respecteth their good, though it might seem to be better for them if they were wholly freed from all manner of troubles and crosses. How wanton, how froward, how stubborn would children be? Into what perils would they cast themselves, if they should be altogether exempted from the rod? They could never feel the comfort of their parent's favour, unless they sometimes found the smart of their displeasure. And so are the stripes and chastisements of God as needful every way to all his sons and daughters. They make us the more careful to beware of evil: they help us to repentance when we have fallen into evil: they confirm the love of our heavenly father towards us; they be occasions of his holiness in us: They bring the quiet 
Heb. 12. 6. 10. 11.  fruit of righteousness unto us. Finally, to knit up all in few words: we are therefore recompensed with afflictions in the earth, that we should not be punished with destruction in hell, but rewarded with everlasting glory in heaven. And this the Apostle showeth to be the cause why God scourgeth us. When we are judged, saith he, we are chastened of the Lord, that we should not be condemned with 
1. Cor. 11. 32.  the world.  
Use. 1 Admonition to every one that feareth God, to look well to his heart and ways, that he retain the fear of God constantly, and not be venturous to do any thing that may offend him. The Lord hateth sin as well in the godly as in the wicked, and will sooner smite the godly for his sin, than the wicked, though not so grievously. An example hereof was already shown in the Prophet slain as he was going from Bethel. jeroboams transgressions were begun long before the fault that he committed; and yet the strooke came upon him for his fault long before the destruction of jeroboam and his house. And let no man say, I am safe, because I am sure to be saved; he may fall into great misery in this life, though he be in state of happiness for the life to come. Freedom from perdition doth not free men from all manner of punishments. What plague besides destruction can Christians say, we shall certainly escape, unless they be sure to escape such sins as may provoke God to plague them? The Magistrate hath many punishments for offenders besides death, as the stocks, the goal, the whip, the pillory, etc. and God hath more judgements besides damnation, as every man may hear by the threatenings, and see by the execution, and feel by the burden of them. David was as safe from being condemned, as Satan is out of all hope to be redeemed; and yet his calamities made him to groan, and cry, and roar as he saith. His blood was dried up, his moisture was like the drought of summer. His torment was as great 
Psal. 32. 4. and 51. 8.  as if his bones had been broken. And as no man should take encouragement by aught that is in himself to do that which is displeasing to the Lord; so is there a care to be had that we be not led by the examples of other men to do any thing which the word doth not allow. Some hereby take liberty for breach of the Sabbath, some for gaming, some for one thing, some for another. Good men, say they, use these things, and why then may not we also? But it is no part of their goodness, say we, and then why should you follow them therein at all? Their practice leadeth you to the like facts, but can it preserve you or themselves from the reward thereof? The question is not therefore who they be that do it, but with what warrant, and how well they are like to speed for their doing.  
Consolation in afflictions, that they disable us not from being righteous, though they be compensations of sins for which we are not yet sufficiently humbled. We shall add to our own sorrows, and needlessly increase the weight of our burdens, if we condemn our state, because the Lord correcteth us for our faults: if we relinquish our hope of happiness in heaven, because we are recompensed with judgements on earth: it is allotted by God to the best of his servants so to be dealt with.  
Doct. How much more, etc. Every wicked man's state is worse than any godly man's can be. Take the most prosperous of them all, even such as the Prophet speaketh of, that have not a knot to their death, but the web of their life from the womb to the grave, hath run with even thread both in warp and woof without any breach, and let him be compared with a Christian that never saw merry day touching outward things, and he shall be found to be a miserable forlorn caitiff, in respect of this poor servant of God. And indeed the tribulations and afflictions of good men do not bring them behind the wicked, but show that the plagues and punishments of the wicked are yet behind. That reason our Saviour used to the women that lamented him as an unfortunate man, and one forsaken of God: Weep not for me, saith he, but weep for yourselves, and your children. For if these things be done to 
Luc. 23. 28. 31.  a green tree, what shall be done to the dry? This reason the Prophet jeremy used to Gentiles bordering upon judah, which thought that plagues had only belonged to the Church. Lo, I begin to plague the city, where my name is called upon, and should you 
jerem. 25. 29.  go free? ye shall not go quite, for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts.  
And this reason S. Peter useth against all impious and sinful persons: The time is that judgement must begin at the house of God. If it first begin at us, what shall the end be of them that obey not the Gospel of God? And if the righteous scarcely be saved, where shall 
Pet. 4. 17.  the ungodly and the sinner appear?  
Reasons. 1 First, the favour and goodness of the Lord doth correct the one part, and that for their greatest good and happiness: and his wrath and vengeance doth pursue the other, and that for their greatest hurt and misery.  
Secondly, the death & sufferings of jesus Christ, have drunk up the vengeance and curse of the afflictions of the one part, so that now there is nothing in them, but that which is medicinable and wholesome. And God's judgements, with their own sinfulness have put a sting into the troubles of the other, so that all that is in them is pestiferous and deadly.  
Thirdly, for the one part, the Lord knoweth what their strength is, and therefore will lay no more upon them, than they are well able to bear: and for the other, he knoweth what their ways be, and will press them with as much as they have deserved.  
Fourthly, the one part undergo temporary tribulations here in earth, and all their sufferings will end with their life: and the other shall suffer eternal pains in hell, and all their torments shall begin at their death.  
Use. Instruction not to be distempered, or discouraged at their insultations over us in our troubles. They clap their hands and make a shout to see us beaten at our father's hands, or in the school; let them mock on, and take their course, the officer is at their back to apprehend them, we shall see them sit in the stocks: we shall see them geived with bolts upon their heels: we shall see them arraigned as malefactors: we shall see them condemned and executed as traitors against the Majesty of God. And as there is no cause why we should be troubled at their insolency, so is there no reason why we should be moved at their prosperity. We should make ourselves more miserable than we are, if we should like our own case the worse, because they deride us: and we should judge them more happy than they be, if we should think their state the better, because they applaud themselves. Let us in compassion pity the particulars, and pray for them, but never esteem their condition so comfortable, as to wish it for ourselves, or to grudge it to them. And because our eyes are much dazzled with external shows of things present, the holy Ghost doth give us a caveat to take heed of the same: Fret not thyself because of the malicious, neither be envious at the wicked. For 
Pro. 23. 19 20.  there shall be none end of plagues to the evil man: the light of the wicked shall be put out.    

AN EXPOSITION OF THE TWELFTH CHAPTER OF THE PROVERBS. CHAPTER XII.  

Verse 1. He that loveth correction, loveth knowledge: but he that hateth correction, is brutish.  
HE that loveth instruction,] Which doth apply himself to seek it, by those means which are ordained of God for his people to be instructed by, and accepteth and maketh use of it, when it is offered to him, he loveth knowledge, that is, hath it in due estimation, and truly desireth it, and therefore shall also accordingly obtain it. But he that hateth correction, which refuseth all instruction, but especially will not endure to be reproved, or corrected, he is brutish, a beast in a man's shape, a fool in a high degree of folly, both for an ignorant mind, and rude behaviour, and wretched condition.  
Doct. 1 Every man's desire of grace and salvation, may be tried by his affection to the means thereof. He that is diligent in seeking is willing to find, as he that setteth himself to make speed in his way, hath a mind to his journeys end. So the Lord speaketh of the godly in one place of Isaiah, that they shall say: Come, let us 
Isai. 2. 3.  go up to the mountain of the house of the Lord, that he may teach us his ways, and we may walk in his paths. And so the godly speak to the Lord in another place of Isaiah: The desire of our soul is to 
Isai. 26. 8. 9  thy name, and to the remembrance of thee. With my soul have I desired thee in the night, and with my spirit within me will I seek thee in the morning.  
Reasons. 1 First, the same spirit that draweth men to liking of the one, doth also work a love of the other: for both are wrought by the Holy Ghost.  
Secondly, all the ordinances of God for man's salvation are contrary to flesh and blood, and therefore no man can take any delight in them further than he looketh to the end, and is refreshed with comfortable effects in the way.  
Thirdly, no man can desire the holy knowledge of God with truth and fervency, unless he have had some taste of the fruit of it, and he that hath tasted of the fruit, hath profited by the means, and he that hath profited by the means, will love them ever afterwards. They that find the comfort of life, have formerly felt the benefit of food: and they that are desirous to continue their life, are not unwilling to receive their food: and they that hunger after food for the continuance of life, have also an appetite to it in regard of the relish.  
Use. 1 Refutation of their boastings, that go before all in speaking of their desire and forwardness to please God, and be saved, and come behind every one, in showing any good notes of it. They make their mouths and not their hearts, the principal seat of their love: and likewise their words, and not their deeds, their only arguments do prove that they do love. It is very burdenous for them to live constantly under a faithful ministery. Every godly sermon is tedious unto them: for length, if it be not ended within the hour: for the manner, if it savour not of human wit and eloquence: for the matter, if it be wholesome, and lively, and come home to the rebuking of any sin, which they are not minded to forsake. And yet they would have us all to know, that none are better friends than they to knowledge. And yet they must give us leave again to tell them, that every friend of knowledge is better affected than they are, to instruction.  
Consolation to them that think it no pains to be painful in labouring for the bread of life. They feel not, they say, the love of the word of God, the desire of faith and care of repentance, etc. But from whence proceedeth that? is it not hence, that they are greedy and covetous of getting abundance of love and desire, and therefore they think that which they have to be nothing, in comparison of that which they would have. But these men must be well confuted: their troubles, their attention, their meditations, their pains, their reading, their questions, their conference, their joy in Christian company, their diligence in all good exercises with willingness, doth manifestly show the error of their doubts and fears. But may not an hypocrite do all these things, and yet have no touch in him? But may an hypocrite do all these things in good earnest with resistance of hypocrisy? May an hypocrite continue an hypocrite, and yet bewail his want of sincerity in the presence of God alone, with promise, and purpose to perform every service more sincerely, if possibly by any means he may be able? It was an argument wherewith David confirmed his own heart in assurance that he truly loved the Lord, and unfeignedly sought his own salvation, because he loved the law of the Lord, meditated in his word and kept his precepts. And job taketh it for a sure effect of his uprightness, that he had not departed from the commandments of God's lips, but esteemed the words of his mouth more than his appointed food.  
Doct. Is brutish, etc. They that will not be schooled of God to learn Christian knowledge, are no better than if they had no manner of knowledge. They are not all children that hate this kind of correction: they are not all naturals: they are not all idiots, but they are all stark fools. Then many have been fools, and yet learned Philosophers: and many have been fools, and yet deep Politicians: and many have been fools, and yet every way worldly wise men. This doth God charge upon the multitude, the greater number of a whole people: They are a nation void of 
Deut. 32. 28. 29.  counsel, neither is there any understanding in them. Oh that they were wise, than they would understand this, they would consider their latter end. Yea the wittiest of them are so reputed in the prophecy of jeremy: My people is foolish, they have not known me: 
jerem. 4. 22.  they are foolish children, and have none understanding: they are wise to do evil, but to do well they have no knowledge.  
Reasons. 1 First, their carnal wisdom is altogether unsufficient to make them serviceable to God, or any thing which they do to be acceptable unto him, and it standeth them in no steed for their credit. For those which be vile in his eyes, shall in time be base in the sight of men: and the punishment of their folly in the end, shall make it appear they were fools all the time before. Of this point speaketh the Prophet: The wise men are ashamed, they are afraid and taken: lo, they have rejected the word of the Lord, and what wisdom is in them? 
jerem. 8. 9   
Secondly, their carnal wisdom can neither preserve them from death, nor prepare them to die blessedly. It cannot stay their life from going, neither can it stop the curse from coming.  
Thirdly, it cannot deliver them from damnation in the world to come, but rather increase the grievousness of their punishment. It hath kept possession against this holy understanding: it hath made them uncapable of all good instructions: it hath made them impatient of any rebuke: it hath held them in ignorance and disobedience all their life, and see what their ignorance will bring them unto after their death: The Lord jesus shall show himself from heaven with his mighty Angels in flaming fire, rendering 
2. Thess. 1. 8.  vengeance to them that know not God, and which obey not the Gospel of our Lord jesus Christ. Now lay all these things together, and see wherein any man is bettered by any knowledge or wisdom which is joined with contempt of grace. Doth he think to please God the better? the more is he offended. Doth he hope to win credit by it? it will bring him to shame. Would he have it to keep him from troubles? it will draw him into them. His death is made the more uncomfortable and bitter, and his destruction following much more horrible and fearful.  
Use. Admonition to take heed that we conform not our opinions to the judgement of the world: for that is directly contrary to the testimony of God. Carnal reason, and sturdy affections, and unbridled tongues say, that they are fools which will digest reproofs and checks, and suffer themselves to be censured: but the heavenly wisdom and divine truth, the sacred scriptures say, that they are wise which hearken to the rebukes of Gods holy word: and fools as bad as beasts that despise them. Ob. But men will laugh at our simplicity, if we sit down by such indignities. Resp. But God will laugh at our miseries if we quarrel with admonitions and counsels when he vouchsafeth them unto 
Prou. 1. 26.  us.   

Verse 2. A good man getteth favour of the Lord: but a man of wicked imaginations will he condemn.  
A Good man, which setteth his heart to devise of goodness, and performeth the same in practice, getteth favour of the Lord, that is, enjoyeth the assurance and comfort of his loving kindness in his soul, and the good effects thereof both in soul and body, and every other way. But a man of wicked imaginations, etc. It is the description of a wicked man by a periphrasis, that he is as it were made of sinful thoughts, and purposes, and is in the midst of them.  
A good man may sometimes have evil imaginations, as David had to destroy the whole house of Nabal, but it was the imagination of the man, and he was not a man of such imaginations. He will condemn, etc., The displeasure of God against him is declared by the effect, he will convince him, and find him guilty, that is, pass sentence upon him, and cause execution to be done accordingly. Thus then standeth the opposition: A good man of godly meditations getteth favour of the Lord, who therefore will save him: but an evil man of wicked imaginations, incurreth the displeasure of the Lord, who therefore will condemn him.  
Doct. 1 A man can no way be made so happy as by being in God's favour. If any other thing were better than this, it would here be named: for his purpose is to promise and perform the best. Good men do set their wits on work to find the way whereby they may most please him: and he doth set his wisdom on work to frame a recompense that may best pleasure them.  
What account David and others made of the favour of God, is showed in divers places of the Psalms, as when they break out so earnestly into prayer, and redouble their petition, Turn us again O Lord God of hosts: cause thy face to shine upon us, and we shall be saved. That is, help us out of our captivity: restore us to 
Psal. 80. 19  the place and means of thy worship: let us feel the testimonies of thy love, and our state will be blessed and happy. So where the same is acknowledged with thankfulness: Thy loving kindness is better than life: therefore my lips shall praise thee. Neither is this 
Psal. 63. 3.  only David's testimony, or feeling, or estimation of God's love towards him, but many others have made such precious account thereof, as that they endured the loss of all their substance, and liberty, and life itself, and that with bitter pains and torment, rather than they would do any thing that might move the Lord 
Heb. 11. 36. 37  to be angry with them.  
Reasons. 1 First, in regard of the rareness of it, it is a flower which groweth only in Gods own garden. It is a privilege and freedom peculiar and proper to the children of God; the Lord never giveth good countenance to a wicked person, his anger is evermore towards sinners: whereas in all earthly things, they are commoners with us, and commonly have the greater share. It is therefore the more precious, because it is but for few, and those thereby both made and declared to be excellent, having no unworthy person of their company to disgrace them.  
Secondly, in regard of the continuance of it, it is not worn out by time; it vanisheth not away: it is never taken from them, upon whom it is bestowed. Their faults may cause it to be hid from them for a season (as David felt by woeful experience, when he had committed that grievous sin of murder and adultery) but lost it cannot be, nor long concealed: for it will work in them the grace of humiliation, that they may behold it to their joy and comfort.  
Thirdly, in regard of those singular good effects where with it is always accompanied; what is desirable here in this world, that it will not yield unto us? And what happiness is there in the world to come, that it will not advance us unto?  
Defence from enemies, and safety from dangers every creature seeketh after, and this doth God's goodness bring to every one that is godly. Thou Lord (saith David) wilt bless the righteous, 
Psal. 5. 12.  and with favour wilt compass him, as with a shield.  
Gladness of heart and comfort is that which every man much affecteth, and this the love and favour of God doth minister to all those that be partakers of it. And this doth David also profess himself to have experience of, and therefore preferreth the loving countenance of the Lord before all the commodities and pleasures which worldly men so much long after. Many say, who will show us any good, but Lord lift up the light of thy countenance 
Psal. 4. 6. 7.  upon us. Thou hast given me more joy of heart, than they have had, when their wheat and their wine did abound. It is needless to reckon up other things, sithence the sufficiency of all good things is inferred by these, otherwise there were not so much safety, neither would there be so great joy and gladness.  
Use. 1 Instruction, that our chief care and endeavour be to please the Lord, seeing that so great a benefit proceedeth from it. Every one of his servants hath great wages in hand, if he had nothing else but his Master's good will. It is said of all others that men cannot live by their fair speeches, and good countenance; but let God look cheerfully upon us, and speak comfortably to us, and sure we are that we are in no want. Our present pay is better preferment than any mortal creature can raise us up to, though he were the most mighty monarch on the earth, besides all that remaineth for the time to come especially when we shall have so near access to the presence of our heavenly father, wherein is the fullness of joy; and at whose right hand there are pleasures for 
Psal. 16. 11.  ever more.  
Consolation to them that have received undoubted testimonies of the favour of God. Blessed are they presently, though men discern not how happy they are made by it: but more blessed shall all the world behold them to be at that great day and glorious appearance of our Lord jesus Christ. The consideration of the terror that will be at that time, made S. Paul himself to labour that both in life and death he might be acceptable to 
2. Cor. 5. 9  him, as knowing that most fearful is their state whom he shall then be displeased with: and thrice happy beyond all that mortal man's thought can comprehend, to whom he then shall declare his kindness. But in the mean time, say some, they be maligned and molested more than any, and none have so many enemies as they. But who knoweth whether God's favour may not make men favourable to them? It is said that when the ways of a man please the Lord, he will make also his enemies at peace with him, Prou. 16. 7. Or if they be implacable, and mighty also, yet this is the comfort of the faithful that God himself will overlive them, and his might will overmatch them, and his loving kindness will be exercised daily, as David told that bragging Doeg; Psalm. 52. 1.  
Doct. 2 The man of wicked imaginations, etc. The Lord doth not only proceed against the wicked for their ungodly actions, but for sinful thoughts and purposes. But the prosecution of this point we reserve for the six and twentieth verse of the fifteenth chapter, where it is said that the thoughts of the wicked are abomination to the Lord.   

Verse 3. A man cannot be established by wickedness: but the root of the righteous cannot be moved.  
Sinfulness may seem to serve a man's turn, but in the end it shall appear it never did him good. For howsoever it is an occasion of lifting many men up on high in prosperity, yet it giveth them no sure footing in their state, but down they fall, and then it had been better for them to have stood still on the ground. Wicked men ofter grow greater, and faster than others, but their settling is not so fast and firm, as the other part showeth. The righteous though they be not so tall and spreading upwards, yet they take root the stronger downwards: and though their boughs be shaken above, yet that will not loosen his hold beneath. This is the opposition, The ungodly shall not be established by wickedness, but his root shall be plucked up; but the righteous shall be established by godliness, and his root shall not be moved.  
Doct. 1 They shall miss of their expectation that hope to secure themselves by sinning. They apply a venomous plaster to their sore: they drink strong poison for a medicine: and they prop up their roof with burning firebrands. But the holy Ghost directeth every one of us to a course directly contrary to this in the book of job: If iniquity be in thine hand, put it far away, and let 
job 11. 14.  no wickedness dwell in thy tabernacle. Then truly shalt thou lift up thy face without spot, and shalt be stable, and shalt not fear. And he doth indent with them whom he will deliver from death and misery, that they shall confess that their wickedness could stand them in no steed: If one say, I have sinned, and perverted righteousness, and it did not profit me, he will deliver his soul from going into the pit, and his life shall see the light, job 33. 27. 28.  
Saul dealt very foolishly in undermining the foundation of his house by disobedience, and the seeking to hold it up by persecuting of David: And jeroboam dealt not wisely, who (when 
1. Reg. 11. 38.  the Lord promised to build him a sure house, as he built to David, if he would keep his statutes and commandments, as David did) devised another trick to confirm the kingdom to himself and his posterity, and that was by setting up the idolatrous Calves at Dan and Bethel.  
Reasons. 1 First, it is the very proper effect of sin to procure ruin, and to bring men to a downfall. And thereupon the Prophet Hosea doth ground his exhortation: O Israel return unto the Lord thy God: for thou hast fallen by thine iniquity, Hos. 14. 2. As if he should have said, Let experience make you wise: never trust to sin any more, but seek unto God: for look what success you find by your evil ways now, the same be sure of ever: no man can speed by such a bad means.  
Secondly, the rising, standing, and falling of every man is in Gods own hand, who alone setteth up, and confirmeth, and casteth down at his will. And how then can sin yield any stability to sinners, which have his wrath, and threatenings, and oath, and hand against them? It cannot draw kindness from him, to assist them in favour. Force will be of no force to compel to it by fear. And wisdom makes it impossible to entice him to it by craft.  
Thirdly, if men might have establishment by wickedness, many absurd and dangerous consequents would follow upon it. The curses of the Law would be of small effect: the most sinful shifters would make their state the surest: and Satan should become their beneficial friend, whose souls are most perverted by him.  
Use. Instruction, that forasmuch as we may know that we shall lose our labour in seeking any sinful helps, that God's displeasure will be increased, our misery increased, our guiltiness increased, and every thing increased that may increase our sorrow and torment, that therefore henceforth we deceive ourselves no more, in expecting help at that which altogether turneth to our hurt. We would all stand as firm, and as impregnable castles, but we make a quick sand our foundation, and mud walls our stone work, and stubble and reeds our strongest timber. It would grow to a large volume if we should relate the several kinds of sins whereby we have sought to serve our own turns, as falsehood in word by lying, falsehood in deed by stealing, and deceitfulness of divers sorts, flattery, covetousness, cruelty, hypocrisy, running to witches: and what not? But many volumes are not able to contain the particular facts whereof we stand guilty, only God's book, and that of our own conscience are capacious enough for them. And therefore it is time for us to pull down our own ruinous building, lest it fall down upon our heads, and make us fall down to destruction. For though it be too slight, and as weak as a cobweb to be a covert over us, yet it is very heavy, and as weighty as a mountain to press us under it. Let us seriously consider, that whatsoever is offensive to God cannot be defensive for us, and that which doth bring any peril to the soul, can never possibly bring safety to state or body. Away then from our own devices, from all fleshly and unlawful means of help, and let us run with speed to him that never failed to secure any that unfeignedly sought help at his hands. And this may be our encouragement hereunto, that we go not unsent, nor come unbidden. His own will, his own word calleth upon us with many promises for that purpose: If thou return to the Almighty, thou shalt be built up, and thou shalt put iniquity far from thy tabernacle. The Almighty shall be thy defence, and thou shalt have plenty of silver. When others are cast down, thou shalt say, I am lifted up: and God shall save the humble person: job. 22. 23. 25. 29.   

Verse 4. A virtuous woman is the crown of her husband: but she that maketh him ashamed is a rottenness in his bones.  
A Virtuous woman, which feareth God, and loveth her husband, and is faithful in her calling, is a crown to her husband, she is for his honour and credit, and consequently for his profit and comfort. But she that maketh him ashamed, which either by her lewdness, and rudeness doth bring him into contempt, or at least maketh him to hold down his head, or by negligence, pride, and wastfulness doth weaken his estate, and bringeth him to want, she is a rottenness in his bones, that is, a torment and corrosive to his heart, as grievous as the ache of the bones, or corruption of the marrow, which is more painful and incurable than an ulcer in the flesh. The antithesis is thus: A virtuous woman is the crown of her husband, and so a great joy and gladness to his heart: but a vicious woman is a shame to her husband, and as a rottenness in his bones.  
Doct. No outward thing in all the world is better than a good wife. It is not so well with a rich man that hath his house stored with abundance of wealth, as with a poor man that hath his house garnished with a Christian wife, so that he be also a godly man, and a faithful husband. By this means he may be made conspicuous, though his state and degree were otherwise obscure: and it is lawful in this sort, for a mean subject, without disloyalty to his Prince, to wear a crown of good reputation and credit. If the value and brightness of pearls and precious stones draw men's eyes to behold them that possess and wear them, much more will this rich jewel, whose price and beauty exceedeth the best of them. For God himself who seethe every sort of them, and every one of them, and knoweth their several worths, and hath made them all, he setteth a gracious wife at an higher rate than any of them, and saith, that her price is far above Carbuncles. 
Prou. 31. 10.   
Reasons. 1 First, they are very scarce and hard to come by, and therefore it is said, Who shall find a virtuous woman? There are incompatably 
Prou. 31. 10.  more wives than God will praise for good wives, and more maids and widows than he will commend to good men to match with. As therefore those that are gracious are rare, so are they also the more remarkable, and so they more adorn their husbands. If crowns were as commonly worn as hats, men would esteem of hats as much as of crowns.  
Secondly, good wives to godly men are all of the Lords providing, he made the match in mercy and favour, and therefore 
Prou. 18. 22.  the more to be regarded. He more immediately declareth his love in this, than in bestowing lands and livings, or any other goods or substance. So saith this Scripture: House and riches are the inheritance of the fathers: but a prudent wife cometh of the Lord: Prou. 19 14.  
Thirdly; man hath more interest in his wife, than he can have in any other creature. She is appropriated to him with nearest bonds of union. She is not so properly called his, as a part of him, and one flesh with him. As the two parts of man, soul and body make one person; so two persons, man and woman, make one matrimonial body. Then how should he not take comfort in her graces and gifts, which are made his own together with her?  
Fourthly, the benefits which a virtuous wife doth bring to a worthy husband, are manifold, and worthy to be regarded. She will labour to refresh his heart with comfort, and to preserve his body in health: she will be a helper for his family, and provident for his state: she will be tender of his credit, and cheerful to his friends: she will every way apply herself to show her love, and procure his best prosperity. These we shall handle particularly in the one and thirty chapter, if God permit us to proceed so far. Contrary to the ways of this good woman is the behaviour of a bad wife, who worketh both shame and grief to her husband. All her sinfulness maketh him ashamed, unless he be shameless, which is his greater shame. A wicked son is a blot to his father, and a disordered servant is no credit to his master, and therefore much more doth an ungodly wife disgrace and blemish her yoke-fellow. And as she putteth matter of talk into other men's mouths, so she layeth burdens upon his back, and poureth sorrows into his heart by contempt, and wrongs, and indignities. Oh the calamity of them that are put to harbour their enemy's harlots in their own beds, and bosoms! And what a misery is it for a man to commit the greatest part of his substance to her that is a privy thief, whereby she hath all before her, to choose what she will to rob him of! And hard is their case whose wives are mere spies to know, and discover, and publish abroad their secrets, and faults, and infirmities to their great reproach. And what shall we speak of such as are swinish with drunkenness? and of gadders, and busy bodies abroad? which in all contentions are always parties, and wheresoever they come, they raise contentions? What comfort do these women minister to their husbands that love peace, and sobriety? As for such as are turbulent in their own houses, and froward, and rebellious against their head, the spirit of God telleth us, what profitable, pleasant, and amiable companions they be. In the nineteenth chapter of this book it is said, that the contentions of a wife 
Prou 19 13.  are like a continual dropping. Consider what vexation it is for a man to have rain falling fast upon his head, and body, especially if there be no intermission that he may dry himself again: and most of all if it be through the roof of his house to rot his timber, and spoil his stuff, and take away the comfort of his meat and rest: when at bed and board, and every where, he shall be as it were under a running spout. And elsewhere he affirmeth, that it is better to dwell in a corner of the house top, (that is on a pinnacle 
Prou. 21. 9  upon the top of the house without) then with a contentious woman in a wide house. And yet more in the same chapter, that it is better to dwell in the wilderness among wild beasts, then with a contentious 
vers. 19  and angry woman.  
Use. 1 Instruction to such as be unmarried to have principal respect of virtue and grace in their choice. As for parentage, parsonage, portion, and other things of like nature, let them be regarded, if they wait upon religion, and piety, otherwise suffer them not to put wives upon you, or rather press sorrow, and shame upon you, as many feel to their woe, which only look to outward things. 2. To such as are married, if God hath vouchsafed them that mercy to give them virtuous women, let them both give him the praise, and take the comfort to themselves, whether they be rich or poor, and use all good usage and encouragement to such good yokefellows. A just testimony and commendations of them, and sometimes unto them, sufficient allowance both of liberty 
Pro. 31. 29. 31.  and maintenance, according to their husband's ability, is due unto them, in equity and justice. But whatsoever their ability is, they are able to show kindness, and good countenance to them, and that must not be wanting. Saint Paul would have husbands to love their wives therefore, because they are wives, and to 
Col. 3. 19  be bitter to none, much less to be fierce, and churlish, and boisterous to them that are good. But if they be yoked with those of the other sort, their misery is a good motive to send them to God to seek his help, and more to labour to please him themselves, that he may make their wives to be better unto them. For if it be in his hand before marriage to make them godly, and to prepare them for his servants, it is as much also in his power to convert them afterwards: which if he do not, yet they shall have more strength to bear the burden with greater ease.  
Reproof of their sin and folly, that like nothing less, nor labour against any thing so much as to have their wives to be religious and godly. They more hate piety and grace, than they love beauty and wealth, and would sooner choose one of no substance, then of great goodness. But indeed they are not driven to that extremity, it is no difficult matter to many that have great riches, to be of little sanctification, and therefore they have their desires double satisfied in getting wealth & wickedness together. How many do we daily see that withhold their wives from all good means of godliness: that dissuade them, discourage them, and sometimes by strong hand restrain them from coming to the preaching of God's holy word, whereby their souls might be instructed? How many teach their wives pride, and strain themselves beyond their ability to maintain them in garishnes? How many do bring their wives into such company, and to such exercises, as infect their eyes, and ears, and tongues, and heart, and every sense with lust and wantonness? Is it not righteous from God that these husbands should be plagued with the lavishness, and stubbornness, and whorishnesse of their wives, which have so poisoned their souls, and drawn them to such lewd and sinful behaviour?   

Verse 5. The thoughts of the just are right: but the counsels of the wicked are deceit.  
GOdly men are not altogether void of thoughts, that are not right and allowable: sometimes Satan casteth in matter to turn them out of the right course: sometimes their own flesh will play it part, and stir up desires of commodity and praise, and pleasures and such like in them; but these are as the muddines that may be for a time in a good fountain that is troubled: these they allow not: these they resist, and judge themselves for, and therefore God taketh notice only of those that are good, tending to his service, and glory, their own salvation, and the benefit of their brethren. On the other side, the counsels of the wicked, that is, their devices, plots, and purposes in themselves (for they are here rather the work of the mind, then of the tongue, and opposed to the thoughts of the godly) are deceit, tending either to the circumvention, and wronging of others, or to the cloaking and hiding of their own sinfulness.  
Doct. The godly differ as much from the wicked in inward cogitations and purposes, as in outward conversation and practice. At the first creation man was made to excel the bruit beasts more by the reason and gifts of the soul, then by the fashion and shape of the body: and at the second, a Christian is made to excel sinful men more by the holiness and working of the soul, then by the actions and works of the body. This caused the Apostle S. Paul to urge the Ephesians with so earnest an asseveration and attestation, that hereby they should clear their regeneration unfallibly, and put it out of all doubt and question. This I say, and 
Ephes. 4. 17.  testify in the Lord, that ye henceforth walk not as other Gentiles walk in vanity of their mind, having their cogitations darkened, etc. And Isaiah cometh to speak of some specials, and showeth what a contrariety there is between their thoughts and meditations. The heart, saith he, of the niggard will work iniquity, he deviseth evil counsels to undo the poor with lying words: but the liberal man will devise of liberal things, and will continue his liberality, Isa. 32. 6. 7. 8.  
Reasons. 1 First, the one sort are led by the word and spirit of God, and therefore will think of such things as they work in them, and persuade them unto: the other are led by the flesh, and Satan, and therefore will think of such things as they suggest.  
Secondly, the hearts of the one are replenished with Christian love, and therefore they will meditate how they may best exercise it in doing good: and the other are possessed with self-love, and they will devise how they may serve their own turns though with never so much hurt and mischief.  
Thirdly, the treasures of the one are in heaven, and therefore their hearts are there, and their thoughts are taken up about heavenly things; and the happiness of the other is in earth, and sin, and therefore they are always pondering of earthly and sinful matters.  
Fourthly, the heart and purpose is the root from whence the actions spring and receive their life, and therefore good men could not perform so many good services, and have them so well accepted of God, and the wicked would not fall into so many foul sins, and be so much hated of him, unless they had contrary minds and affections, the godly holy and righteous, and the wicked impious and deceitful.  
Use. 1 Instruction to examine and try the state of our souls by this rule, let ws consider not only what we have done, and how men conceive of us, but with what mind we have performed every good duty, and how the Lord doth esteem of us. He trieth the rains, he searcheth the heart, he looketh upon the purposes, and desires. That which no creature seethe or taketh knowledge of, he praiseth, and rewardeth: that which the world admireth and magnifieth, he hateth and abhorreth. So our Saviour told the pharisees, Ye are they which justify yourselves before men: but God 
Luk. 16. 15.  knoweth your hearts: for that which is highly esteemed among men, is abomination in the sight of God.  
Reproof of them that turn their hearts lose, permitting their thoughts to straggle whithersoever they will at their pleasure, and think it safe to satisfy themselves in filthy lusts, in proud imaginations, in bitter grudge, and in divers idle, vain, and foolish conceits. It is accounted by many for a part of man's liberty that thought is free: but they that take that liberty are brought into the most grievous servitude, to become slaves and bondmen to those free thoughts. Now if deceitful counsels convince men to be evil, as the Scripture saith they do, what can the Papists say for themselves, why they should be reputed good? Did ever any kind of people lay their plots for greater mischiefs? Did ever any seek to act their purposes with greater falsehood and treachery? What fidelity is to be found in their words, in their protestations, in their solemn oaths? They say many things, which the purpose of not doing them is the cause why they say them. Then they pretend the most obedience, when they intent the greatest disobedience: and look for some notable disloyalty from them, when they are ready to swear to be loyal.   

Verse 6. The talking of the wicked is to lie in wait for blood: but the mouth of the righteous will deliver them.  
THese words are not to be understood to mean all sorts of wicked men, but such as are malicious; and their speeches too, of such as they malign, do principally tend to the ensnaring and catching of them, and that to their destruction, so far as they can effect it: if not by violence upon their bodies to the taking away of their lives, yet by oppression otherwise to the ruin of their estate. Now the contrary is to be found in the godly, who use their lips, as much as in them is, to secure such as the wicked lie in wait for; either as Paul's nephew did, by discovering the practices against them, or being suitors for them, or cleared their innocency. And this is spoken of their endeavour, and not of the event, for that is many times otherwise.  
Doct. 1 Lie in wait, etc. It is the property of violent men to mix their cruelty with craftiness.  
Their tongues work as well as their hands, and their hearts and heads give direction to their tongues: and hands, and tongues, and hearts, and heads do all conspire and combine themselves against poor innocents. Such the Prophet complaineth of in the Psalms: He lieth in wait secretly, even as a lion in 
Psal. 10. 9 10.  his den: he lieth in wait to spoil the poor: he doth spoil the poor, when he draweth him into his net. He croucheth and boweth: and therefore heaps of the poor do fall by his might.  
Many devices deceitful tongues have, to bring their purposes to pass. Sometimes by flattery, or otherwise to draw advantages from him whom they practise against, according as our Saviour was sundry times dealt with. Sometimes by incensing, or 
Luk. 22. 21.  persuading others, whose displeasure and power may work that which themselves could never effect, as Haman did, and Amaziah, and daniel's adversaries also, though in another manner: Dan. 6. Sometimes by taking opportunity of the time, when it 
Amos 7. 10.  serveth them, as Doeg did against the Priests, when Saul himself was offended with jonathan, for favouring David. Who can reckon all when there are so many, and every day new inventions of more?  
Reasons. 1 First, the devil is their director, and teacheth them what course to take, and all the world knoweth and feeleth that he is both fierce and subtle, being a bloody red dragon for cruelty, and having seven heads for craft.  
Secondly, their own study and exercise hath made them expert and skilful in their hellish trade: and the taste of blood hath made them as hungry as hounds after it.  
Use. Instruction to avoid as much as we may, both conversation and conference with them. Of receiving harm, we stand in great peril; of effecting good, we can have little expectation. It is no hard matter for the fox or lion to make the lamb to feel their wiliness or violence: but it is not easy for the lamb to teach the lion, or fox, his innocency.  
Doct. 2 But the mouth etc. It is a note of a good man to have his good word ready to help them that are oppressed.  
There be many that refrain from traducing, accusing, and entrapping their neighbours, which yet go not far enough to show themselves merciful and righteous: there are many that will speak in the praise of godly men, free from troubles and molestations, and yet declare not sufficient love to God and his people: but here is love, here is courage, here is faithfulness, herein they make it appear that they are not accepters of persons, when they apply their wits, and tongues, and countenance in their places, for the defence of harmless men that are helpless. In this sense doth the Holy Ghost call upon men in the four and twentieth chapter: Deliver them that are drawn to death: and wilt 
Prou. 24. 11.  not thou preserve them that are led to be slain?  
Reasons. 1 First, they are the members of our own body, and therefore their communion and nearness with us, should move us to it. Who would not open his lips for a father, or brother, or friend, (as did that faithful jonathan) but chief for himself? Who would not do his best to show the equity of his own cause? Who would not entreat hard to save his own head, or hand, or foot, or any other part of him? So do all good men that deal in the behalf of any just and righteous person, the case is their own.  
Secondly, they are the members of Christ who is head to us, and therefore since he spared not to speak, and suffer for us: since he prayed, and pleaded, and paid even his own life and natural body for our deliverance, is it much for us to bestow our words, or to bear a rebuke to deliver those that have a place in his mystical body?  
Thirdly, it is the way to provide help from God, and good men, against our own troubles, to be helpful to others in theirs: and the contrary befalleth them that are slack and remiss in this duty.  
Fourthly, we do after a sort make ourselves accessary to the wrongs and injuries which are offered to the righteous, when they either come upon them by our negligence, or fearfulness.  
Use. 1 Instruction for every degree to be diligent and careful in the performance of this duty. Art thou a Magistrate? Remember what lesson salomon's mother bestowed upon him: Open thy mouth for the dumb in the cause of all the children of destruction. 
Prou. 31. 8. 9  Open thy mouth: judge righteously, and judge the afflicted, and the poor. Art thou a private man, yet thou mayst give advice, or testify the truth, or solicit friends, or at least thou mayst call upon God for them that be pursued by oppressors.  
Consolation to all good patrons of poor distressed men's causes; which take to heart their wrongs and burdens, and seek relief and remedy for them. They would not so faithfully labour for righteousness, unless themselves were righteous: they could not show such pity to good men, unless they loved goodness, and God loved them: for effectual compassion and mercy is never found in any that is not under mercy. 2. To them that have enemies lying in wait for their blood; if they be innocent and godly, the Lord will stir them up friends, that will favour their cause, and stand in their defence. Some job or other will deliver them, though they be poor and fatherless, and have 
job 29. 12.  none to help them. Or if there be none that favour them at the bench, yet there be that will obtain favour for them from heaven. The prayers of God's people ascend up. to God's presence for his help: and those mouths prevail mightily that seek for redress of wrongs at his hands. Herod thought that it would be too late for all the friends which Peter had to minister help unto him when he had clapped him up in so sure a prison. But he remembered not how swift the godly be to prayer: and how soon a prayer can come to God: and in what readiness God hath his Angels: and what speed an Angel can make to secure them that are in danger. Yet this is not the greatest comfort of God's afflicted servants, but this that the Lord jesus Christ is infinitely more righteous and merciful than any man, or all men possibly can be, and he will undertake their cause, and either minister help to their state, or grace to their souls, to bear their troubles, till the fittest time of freedom from them. He will preserve them from sin and Satan which lie in wait for their eternal destruction. The spirit of God is large in one of the Psalms in setting forth the tender care which he hath of his people: He shall deliver the poor when he crieth: the needy also, and him that hath no help. He shall be merciful to the poor and needy, and shall preserve the souls of the poor. He shall redeem their souls from deceit and violence, and dear shall their blood be in his sight: Psal. 72. 12. 13. 14.   

Verse 7. God overthroweth the wicked, and they are not: but the house of the righteous shall stand.  
WHen the state of the ungodly which are not Gods chosen, changeth from prosperity to adversity; it seldom stayeth, till they be utterly destroyed, both themselves, & their houses; This word, are not, signifieth a slaughter and killing, as it is spoken of the murdering of the infants by Herod, Mat. 2. 18. jer. 31. 15. But here is more understood, than the loss of natural life, and that is, the perdition of soul and body. And yet not the extinction of either: for the soul shall never vanish away, nor the body for ever: they shall not find so much mercy at God's hands. Their being shall not cease, but their comfortable and well being. They shall be everlasting, everlastingly to bear the burden of God's wrath, and to suffer the unsufferable torment of death and damnation. But the house of the righteous, that is, he, and those things which appertain unto him shall be preserved from being overthrown to ruin.  
Doct. They that will not keep themselves from wickednesie, cannot keep themselves from desolation.  
They may rise, but not stand: for, unless they fall to repentance, they shall be made to fall to destruction. They may grow great, but for a small time, for they will soon be brought to nothing.  
The prophet thought too well of their state at the first, as though they had been in better case than any other men: but he conceived as hardly of it at the last, when he had seen their end in the sanctuary, and deemed them of all to be most miserable. Surely, saith he to the Lord, thou hast set them in slippery places, and castest 
Psal. 73. 18. 19  them down into desolation. How suddenly are they destroyed perished, and horribly consumed! The Scriptures flow with testimonies and similes to declare both the certainty, and suddenness, and grievousness of their decay; as the withering of plants, the putting out of lights, the vanity of dreams, the vanishing of smoke, and many others to the like purpose.  
Reasons. 1 First, they have all the threatenings of God against them: and every threatening sendeth forth many curses: and every curse bringeth many plagues.  
Secondly, their own deserts, which in respect of any creature are infinite, do draw upon them judgements and miseries that are in explicable.  
Thirdly, the love and truth of God to his own servants, will not permit a perpetual prosperity to his enemies. By this he persuadeth them not to faint in their own afflictions, because a reward remaineth for them, and their end will be peace. By this he persuadeth them not to fret at wicked men's successes, because 
Psal. 37. 38.  there remain punishments for them, & their end is to be cut off.  
Use. 1 Admonition to sinful men to tender their love more that pity them and desire that their case may be better. If others tremble at their fall that is coming, which yet neither feel the pain nor be in the peril thereof, is it wisdom for them to cast off all care of themselves, and only pick quarrels against them that seek their safety? When their wound is incurable they will wish that they had better regarded the plaster, and the hand that applied it. When the disease is remediless, they will rue the rejection of the medicine, and physician. When hell shall have them in hold, they will bewail the refusal of their friendship that would have directed them to heaven. It was good counsel of Philip, and well followed of Nathaniel, when he persuaded him to come, 
joh. 1. 46.  and see whether jesus were not the Christ. And it was an indulgence of Christ to Thomas, to help his faith in his resurrection, 
joh. 20. 27.  by the senses of sight and feeling: but for matters of punishment, and damnation, it is good to go from them, and not to come at them: to hear God's testimony, and not to see it fulfilled upon themselves: to believe the truth of that which is spoken, and not to feel it by their own experience.  
Consolation, that sinful men shall not always be molesters of the godly, because they shall not always be. They shall not continually overshadow the faithful, because they shall not stand continually. Though their show be great now, and terrible to God's people, yet their change will be greater, and fearful to themselves. He will speedily overturn them, and all their power of hurting shall be taken from them. Now their roots are low, their tops aloft, and branches broad, and thereby over-droppe all that is under them: then must their tops come down, and roots rise up, and all their branches whither. Now they are vessels that are full of power, and wealth, and malice: but then must be there a transposition: the bottom must be upward, and the brims must be downward, and all their fullness be shed on the ground like water. The ground of this comfort is neither vain, nor weak: for God himself doth urge it as a forcible reason to confirm the hearts of his people. Fear thou not (saith he) for I am with thee: be not afraid, for I am thy God. Behold, all they that provoke thee shall be ashamed and confounded; they shall be as nothing, and they that strive with thee shall perish. Thou shalt seek them, and shalt not find them: to wit, the men of thy strife, for they shall be as nothing, and the men that war against thee, as a thing of nought: Isai. 41. 11. 12.  
For the firmness of the righteous man, and of his house, see chapter the tenth, vers. 2. 25.   

Verse 8. A man shall be commended according to his wisdom: but the froward in heart shall be despised.  
AS every one is more wise and godly, so shall he have more true praise and honour: Sometimes, and very often the wicked shall commend him, commonly the righteous, and always the Lord himself, but most of all at the last day, before all men, and Angels, as our Saviour telleth us in the five and twentieth of Matthew. Contrariwise the froward in heart, such whose hearts reject all good instructions, and graces, shall be despised, and brought to contempt among men in this life, or their faults break out after they are dead, or be manifested before all the world at the day of the Lord. This is the opposition: He that is upright of heart shall be commended for his wisdom: but he that is froward of heart, shall be despised for his folly.  
Doct. They that are not void of uprightness and wisdom, shall not be destitute of praise and honour.  
Though some be blind that they cannot discern of their understanding and graces, yet others have their eyesight, and behold them. Though some be dumb, and will not speak of their virtues, yet others have their lips opened to commend them. Though some be malicious to carp at, and deprave them, yet others be faithful to give them their due testimony. Neither is it a thing incident to some few, as though it belonged only to principal men and great personages, but to all of every place that are therewith qualified, both high and low, both puissant potentates, and mean bondmen and servants. There is no exception, or limitation of degrees, when it is said, that the wisdom of a man doth make his face to shine. And servants could not adorn the 
Eccl. 8. 1.  doctrine of God, if grace and godliness did not also adorn and beautify them. 
Tit. 2. 10.   
Reasons. 1 First, God himself testifieth for them, and that is sufficient for their commendation: for he is not allowed that praiseth himself, nor whom the world praiseth, but which is praised of the Lord.  
Secondly, he hath all men's hearts and tongues in his hands to make them to think well and speak well of those whom he would have to be in credit. He appointed that cursing Balaam to speak for his people, and bless them, when he came of purpose to cast out imprecations against them. He compelled Saul with his lips to clear David, and to pronounce him just and innocent, when he had his weapons in a readiness to punish him as a rebel.  
Thirdly, their own amiable and lovely behaviour allureth the liking of men towards them, and obtaineth their good testimony of them. This wisdom that is from above, this heavenly wisdom which the spirit of God worketh, is first pure, then peaceable, 
jam. 3. 17.  gentle, easy to be entreated, full of mercy and good fruits, without judging, and without hypocrisy. The sight of these graces, the very report of them doth win men's hearts, and draw their affections to those that exercise them, and much more when they feel the fruit and benefit thereof to themselves.  
Now where wisdom is wanting, and folly is flowing; where meekness is a stranger, and frowardness a commander, what is to be looked for, but reproach and contempt? Are the poorest servants and handmaids commended on the other side? then the wealthiest Lords and Masters are despised on this side. Doth the Lord praise all such as be godly wise? then doth he disgrace all those that be sinfully foolish. Doth he derive men's testimonies and favours to those? then will he drain and draw them away from these. Is soft, and gentle, and merciful behaviour a means to procure the good will of men? then sour, and churlish, and cruel demeanour, will provoke their offence and displeasure. Generally, that which God spoke concerning Elies' house, holdeth true to all of both sorts: Them that honour me, I will honour, and they that despise me, shall be despised. 
1. Sam. 2. 30.   
Use. 1 Reproof of them that love nothing so much as praise: for they are as desirous of it as pharisees; and yet nothing less than wisdom, nor practise any thing so much as folly. Do they think that the dunghill of wickedness is a fit mine to dig honour and credit out of? Do they think that the puddle water of pride, and wantonness, and vanity, will make them beautiful to the eyes of men of understanding? Do they think that the filth coming out of the sink of quaffing, and gaming, and swearing, and sinful exercises will send out a sweet savour of reverend estimation? Nay, their kind friend folly hath much abused them, and yet for her sake they will still illude themselves also. Good men pity them, and bad men deride them, the tongues of most despise them, the hearts of all condemn them.  
Consolation to them upon whom the Lord hath multiplied the gifts of Christian knowledge and wisdom. Though all countenance should seek to discountenance them: though all wits should set themselves on work to invent their disgrace: though all tongues should be sharpened to cut down their credit: though all the ungodly Orators in the world should be turned into one Tertullus against them, yet they should nothing prevail: the praise that God putteth on, they cannot pluck off: they may as well stay the stars and planets from shining, as take away the brightness of grace and wisdom.   

Verse 9 He that is despised, and is his own servant, is better than he that boasteth himself, and lacketh bread.  
HE that is despised, that is of mean estate, for which the foolish proud worldlings commonly have men in contempt, and is his own servant, that is, industrious and diligent by labour to provide himself of things that be needful, (and so ever they may truly be called their own servants, that are faithful in another man's service) is better than he that boasteth himself, that is, which standeth upon his reputation, and yet lacketh bread, hath little or nothing to maintain himself withal: for bread is put here for all manner of necessary provision.  
Doct. They deal with best discretion that yield themselves to a low state when God calleth them to it.  
It is the property of fools either to rage's at poverty when it cometh upon them, or to brag against it, or to fall down under it: whereas wise men will bear it with patience, and stoop to it in humility, and yet resist it with great diligence. It was a grace that the Scripture commendeth in jacob, that notwithstanding the honour and worthiness of his father Isaac, and grandfather Abraham, yet when he could no longer be in safety from his brother Esau, in his father's house, he betook himself to be an hireling to his uncle Laban in another country. It was a virtue very eminent in Moses, that being trained up in his youth like a Prince in the Court of a great King, he could debase himself in his middle age to be a shepherd to a stranger of far inferior place and degree. And it was the praise of Naomi that when she was a rich wife and full, she could thankfully use her wealth and fullness: but when she was grown to be a poor widow and empty, she would take state no longer upon her, but laid down all titles, to her very name whereby she was called. 
Ruth 1. 20. 21.   
Reasons. 1 First, it testifieth the lowliness of a man's heart, to submit himself to God's hand, when he can debase himself, as he hath debased him; and the contrary argueth pride and stubbornness, when they will stand higher than he will have them.  
Secondly, they may comfortably repair to God for supply of their wants and blessing, when they serve his providence, and disdain not to be serviceable in a calling, whereas the others refusing to yield obedience to him, can have small hope to be accepted of him.  
Thirdly, they that apply themselves to labour for their livings, do eat their own bread, and are profitable to others; whereas those stately idle persons are driven to put their feet under other men's tables, and their hands into other men's dishes, and to be burdenous by borrowing and shifting, wheresoever they come.  
Fourthly, they that are their own servants, take the way to better their state, and to be Masters of others, as jacobs' example and daily experience showeth, and is promised as a reward in the 24. of this Chapter. But those of an high mind which deny a low port, and all painful means of maintenance, too mean for men of their worth; are declining and ebbing, and likely to decay more and more, till they come to the bottom of want and penury.  
Use. 1 Reproof, first of them that dissemble their estate, pretending great riches, when they are pressed with grievous poverty: and desiring to be esteemed wealthy, when they know themselves to be needy. This extremity on one side, and the contrary on the other, the holy Ghost doth censure in the chapter following: There is that maketh himself rich, and hath nothing: and that maketh 
Prou. 13. 1.  himself poor, having great riches. Secondly, of such as being sunken in necessity, and all men see them sticking fast in misery, do yet face out the matter and take as much upon them as if they were of great place and ability, some in regard of parentage; some of former substance, now wasted and consumed; some of offices that they have borne in time of their prosperity; some of personages that they have served, or to whom they presently belong: and some of trim apparel only, and that is also yet unpayed for.  
Instruction, that every man should deal according to equity and justice, in giving the more allowance and countenance to them that are worthier persons. Sure it is that the Lord doth not mistake when he himself assigneth to men their places, and teacheth us whom to set before as the better, and whom to put after as the inferior. Now sithence he doth prefer the poor, despised, industrious, laborious, and giveth his voice for their precedency; why should we give titles to ruffians, and roisters, and idle companions, that have nothing in them of grace and goodness, of knowledge or learning, of art or skilfulness, of wealth or substance, nor the most of birth or parentage, why should we make these superiors to the others? why should we make ourselves guilty of their pride, by feeding their vain humours, and accessary to their presumption, in consenting to their arrogant aspire? Is it well done to defraud those of their right whom God approveth of and commendeth, and so to discourage them in their good ways, and to yield more than right to them whom he reproveth and vilifieth, and so to animate them in their evil?   

Verse 10. A righteous man regardeth the life of his beast: but the mercies of the wicked are cruel.  
THE purpose and drift of these words tendeth to this, that every godly and righteous man is also merciful: and that no wicked person can possibly have any true pity or compassion in him. A righteous man, every one that feareth God and is faithful, regardeth the life of his beast, his love and kindness and good dealing is so plentiful to men, and especially those which depend upon him, and be of his charge, and at his finding, that it sloweth over also to the cattle, and creatures which he oweth or useth, or is put in trust to look to, or hath opportunity offered to preserve from hurt or perishing. But the mercies of the wicked, those actions and ways of theirs which carry the fairest show and colour of mercy, are cruel, have cruelty mixed therewith, either in purpose, or manner or event ensuing thereupon.  
Doct. Mercy is to be showed not only to men, but to the unreasonable creatures also. As all creatures do taste of, and live by the abundant liberality and bountifulness of God's hand, so would he have them to feel by sense, though they cannot discern it by reason, that there is also care for them and compassion in his children. Why did he forbid to kill the dam when they had taken away her young ones, but that he would have it known, that he alloweth not cruelty and wrong to be offered so much as to the filliest birds? The restraint that was of eating of blood, when the beasts were dead, declared that he would not have tyranny exercised 
Levit. 17. 10.  on them whiles they are alive.  
Reasons. 1 First, let us consider that God hath made them all, and his they are, and he is good unto them, and provident for their preservation, as the Prophet saith, Thou, Lord, dost save both man and beast. 
Psal. 36. 6.  And therefore we shall both show ourselves unlike to him, and hurtful to his, if we offer abuse and wrong unto them.  
Secondly, be hath lent them to us for our help and service, and by their tranaile are we eased, or by their flesh, or fleece, or milk, or increase, or some other profit made of them are we relieved, besides the delight that many of the minister to us: and therefore how unthankful should we be to him that dealeth so kindly with us, how unfaithful to him that committeth his goods to our hands, how unjust to them that are so serviceable to us, if we be not careful that they have good usage?  
Thirdly, if we use ourselves in conscience and compassion to look well to our beasts, we cannot but deal more mercifully with men: but if we accustom ourselves to be cruel to them, we shall in time grow to be fierce and violent towards our brethren.  
Use. 1 Instruction, that we should not only exercise good husbandry in keeping our cattle well, that they may do us the more work, or carry us the better, or live the longer, or be more saleable, but also to practise the duty of righteousness in obeying God herein. That is certain that many wicked men regard the lives of their beasts and provide plenty of food for them, yet not in mercy but in covetousness: not in love to the creature, or him that made it; but in desire of their own gain and lucre: for they respect their horses, sheep and oxen, more than their neighbour's state, or their own salvation; but these are not the righteous men which are here commended: A precedent and example of faithful regard of his beast, is to be found in the servant of Abraham, in his journey to Nahors city, in Aram Naharaim, who when he was come to the place, whither he was sent, took order first that the Camels should be unsaddled, and meated, and have litter put unto them, and then dealt in the business wherein 
Gen. 24. 32.  he was employed, and after these things took his own refection.  
Reproof of those that requite evil for good to the poor beasts that travel for them, and under them, whom they deal as hardly with, as if they were rather noisome & hurtful unto them. Many ways they oppress them, as with burdens too heavy, with stripes too many, with spurring too often, with pace too swift, with journeys too long, with meat too little, with dressing too slender etc. The Lord hath enjoined them perpetual silence, never to complain of these things, though they groan under them, otherwise if they had liberty of speech and reason to lay open their grievances, the wrongs which they sustain would appear to be great, and many. And yet in an other sort, more extremity than this is used against other sorts of creatures, and that is when men make a sport of making them miserable: when it is a pleasure to put them to pain: when it is a pastime to behold their torment and tearing. This proceedeth not of a tender heart: this is not the work of righteousness: this delight will leave no comfort behind it. Have our sins in Adam brought such calamities upon them, and shall we add unto them by cruelty in our own persons? Have our corruptions been a cause of that fierceness that is in many of them one against another, and shall we solace ourselves in seeing them execute it? God forbidden. If we do, it may justly return upon ourselves, their teeth, or horns, or paws assaulting us, or else Gods own hand by some other means, revenging their wrongs.  
Doct. 2 But the mercies, etc. All the favours that sinful men show, do commonly tend to some hurt.  
The Lord doth often use the wicked as instruments of good unto his children; but though they do the work, yet he showeth the mercy: their hands and tongues are not so much directed by their own love and kindness, as by his purpose and providence. jacob was not ignorant of this point, when he refused the courteous offer of Esau, who would either himself have been a companion to him in his way, or left some of his servants behind 
Gen. 33. 12. 13. 15.  to guard him. When Saul pretended most readiness to bring David to preferment by matching him with his daughter, his meaning was to bring him to destruction by putting him into the 
1. Sam. 18. 17.  hands of the Philistines.  
Reasons. 1 First generally true mercy is peculiarly appropriated to the godly as all the fruits and graces of the spirit are; and therefore the semblance of it in the wicked proceedeth from the flesh, and is evermore counterfeit, corrupt, and fleshly.  
Secondly in special, they usually transuert their favour & justice, showing mercy where they should exercise severity, and practising cruelty where they should show mercy. Saul was so pitiful that he would spare Agag, though God commanded to slay him; but David should have died if he could have caught him: And he made no scruple in killing fourscore and five Priests of 
1. Sam. 22. 18. 19  the Lord in one hour; it was a small matter in his eyes, to smite a whole city of innocent people with the edge of the sword, both man and woman, both child and suckling, besides all their cattle. And so Ahab gave Benhadad King of Aram to know, that he would use him like a brother, and grant him his life, whom God appointed to be handled like an enemy, and put to death: but he dealt with the Prophets of Israel in an other manner, and slew as many of them as he could come by. Even the very sparing of notable wicked persons, is a decree of cruelty against the righteous, as they be injurious to the lives of the sheep and lambs, that permit the wolves and foxes to live and breed among them.  
They use to pervert, and overturn all their good turns, at one time or other, with mischief or hurt either outwardly, or to the souls of them whom they make beholden to them.  
Use. 1 Instruction not to be like to them, or to conform ourselves to their ways. Let love be in our rebukes: let compassion be in our stripes: let our severity be merciful; but never let our mercies be cruel. 2. Not to cast ourselves into their hands in hope that they will be favourable to us; if their meekness, if their mildness, if their mercy be cruelly, how immeasurably cruel will their malice, and wrath, and rage and fury be?  
Reproof of those that never exercise any other mercy then that which is here condemned. They are very careful for their family and people that they shall have refreshing, and liberty for their sports, and delights, but it is only on the Lord's day, when it doth more harm to their souls, then good to their bodies; for they will spare them no time from their own works, when they may recreate themselves with a good conscience. Others are as forward in giving; they will be like to job, not to eat their morsels alone, but the poor shall ever have part with them: but the choice of their almsmen is altogether unlike to jobs; for he relieved the fatherless, and widows, and poor impotent persons; and they bestow upon a filthy generation of idle vagabonds, whom job chased from the very presence & company of people. 
job 30. 5.   
Others will declare how pitiful they are, by helping men that are in destresses, and therefore if they might have their wills, there should not be so many punished. But whose impunity do they seek for? whom would they have to escape either whip, or goal, or gallows? not such as be unjustly accused: not such as be overtaken with small infirmities: not such as show themselves most penitent for their faults; but those that are ordinary, obstinate, and impudent malefactors, and most pernicious and grievous offenders. These are as full of compassion as the jews were of mercy, when they cried to Pilate, Barrabas, Barrabas, let Barrabas live and be delivered.   

Verse 11. He that tilleth his land, shall be satisfied with bread: but he that followeth the idle, is destitute of understanding.  
HE that tilleth his land, which is industrious and faithful to do good in any honest vocation, shall be satisfied with bread, shall have competency of all things that are needful for him: but he that followeth the idle, vain fellows, which give themselves to no good trade or occupation, and is idle as they are, is destitute of understanding, playeth the fool, and shall feel the smart and pain of it.  
The opposition is, he that tilleth his land is wise, and shall be satisfied with bread: but he that followeth the idle, or is idle (for that is the meaning) is destitute of understanding, and shall be filled with poverty. So is the supply made: Chap. 28. 19  
Doct. 1 The exercise of husbandry is a good and commendable vocation. He singleth it out, as a pattern or ensample of all the rest, that if men labour in any work that is no worse than that, they shall be sure that no exception can justly be taken against it. Many exhortations tend to it; as, Prepare thy work in the field, Proverbs 24. 27. Many reproofs and threatenings tend to it, as, The slothful will not blow because of winter, and therefore he shall beg in summer, Chap. 20. 4. Many promises of blessings are to that purpose, as, Thy barn shall be filled with abundance: Chap. 3. 10.  
Reasons. 1 First, it is the most ancient of all trades. God himself assigned it to Adam, and Adam made choice of it for his eldest son.  
It is as much void of guile and deceit as any, and very profitable and commodious. The labour of men is for good use in it; and the labour of beasts is gainful; as he saith, Where none oxen are the crib is empty, but much increase cometh by the strength of the ox, chap. 14. 4. And in that respect there is a promise made unto them, that they shall have a part in man's plenty, and far the better by man's welfare. The oxen and the young asses that till the 
Isai. 30. 24.  ground, shall eat clean provender, which is winnowed with the shovel and the fan.  
It is necessary both for Prince and subjects, and all sorts of people. The abundance of the earth is for all: and the King consisteth 
Eccle. 5. 8.  by the field that is tilled.  
Some can live without flesh, and many without fruits, and more without fish, but none without bread. The Egyptians were not without fruits and fish, in the years of scarcity, as it is probable, nor jacob without cattle, as it is certain, and yet through want of corn they were all in danger to perish.  
Use. 1 Encouragement to them whose travel is in it, that they work cheerfully. They are of as good note with God for their service, if they be faithful, as others whose trades are more gainful, and better esteemed among men. The Merchants, and Goldsmiths, and jewellers, and others of such places are not so often mentioned in the Scriptures as they be, nor animated with so many consolations as they are: the grand promises for blessing on their labours, is made to them in special, and the rest must deduct their comforts from thence by proportion.  
Reproof of them that disdain this calling, scorning to be of it, or to put their children to it, as accounting, and calling them hinds, and clowns, and peasants, and contemptible persons, that be of that profession. It is a righteous hand of God upon us, that tillage is so much decayed, because it is no better regarded: and that there should be so much detracted daily from the employment of men, because there are so few men that are willing to be employed in it. Notwithstanding it is their great sin, as may appear by the premises, which do what they can, for their parts, to defraud the land of so ancient, honest, profitable, and necessary a trade and vocation.  
Doct. But he that followeth the idle, etc. They that dispose themselves to idleness, shall neither want example nor company in it.  
They shall have all enticements and allurements to draw them to it, and hold them in it, so soon as they have any inclination that way. They shall not be the first inventors of that trade, but others have used it before them, and divers will practise it with them. They shall find the ice broken to them, and a path beaten out for them, and all inducements to bring them into the snare.  
Reasons. 1 First, there are very many that are given to this fin, as may appear by the manifold admonitions, rebukes and threatenings to them that live in it. It is a sure rule to be observed, that when the holy Ghost doth deal often and largely against any evil, it is such as is heinous, and dangerous, and many are subject to it.  
Secondly, they are sociable and delight in company, and take pleasure to be divers of them together. Experience confirmeth this, and maketh it apparent and manifest. How many do sit together at drinking, and quaffing, and surfeiting? how many do flock together to vain plays, and idle sports and pastimes? How many were wont to swarm together every where, as in sundry places they do still, in that detestable course of wandering and rogishnesse? It may seem to have been no delightful habitation to live in want and penury and disgrace in a solitary wilderness, and yet that was haunted by them, according as job testifieth: They were chased forth from among men: they shouted at 
job 30. 5. 7.  them, as at a thief. They roared among the bushes, and under the thistles they gathered themselves.  
Thirdly, they poison each others heart, when they come together, with such speeches, and exercises, as they are not easily reduced to any virtuous behaviour afterwards.  
Use. Admonition to look to ourselves, and our people, that the contagion of the society, persuasions, or examples of unthrifty persons, bring not either us or ours to join with them, or be like unto them. Seeing the number of them is so great, our watchfulness must be the more, that if we may, we shun their company, if we may not, yet to take a preservative that we be not infected by them. Let this be remembered that though their number be great, yet there are none of them wise, and though they are presently full of mirth, yet they will not long be full of wealth: and as they free themselves from the pains that other men take, so they debar themselves from the plenty which others enjoy, and fall into that want which others escape.  
Doct. 3 Is destitute, etc. Every idle person is foolish. Though some of them have knowledge, and that more than the greater part of them that be laborious and diligent, yet God will not vouchsafe it the name of understanding, nor themselves the credit to be called wise men. The same that he affirmeth here, he doth stand to, and justify in another place, repeating again the self same words: I passed by the field of the slothful, and by the vineyard of the 
Prou. 24. 30.  man destitute of understanding. And the consequence doth also argue as much, when he sendeth him to school to such a simple Mistress to be taught, saying, Go to the Pismire, O sluggard: behold 
Prou 6. 6.  her ways, and be wise.  
Reasons. 1 First, true wisdom is never separated from faithfulness in ones calling, because it is ever joined with the fear of God, and the fear of God worketh in men obedience to the word of God, and the word of God teacheth every man to labour with his hands, (or otherwise) the thing that is good, Ephes. 4. 28.  
Secondly, the want and misery he plungeth himself into, doth show that wisdom is away. For wisdom dwelleth with prudence, and maketh men provident for themselves, their state and family.  
Thirdly, his conceitedness doth evict his folly: for, The sluggard is wiser in his own conceit, than seven men that can render a reason, Prou. 26. 16. And then ye know how the case standeth with him: Seest thou a man that is wise in his own eyes? there is more hope of a fool than of him, Prou. 26. 12.  
Use. Instruction, to be afraid of so dangerous a sin that bringeth so much mischief with it. What can be more hurtful and pernicious than it is? What can bring a man into greater miseries? It draweth men into evil company: evil company will corrupt them with evil behaviour, and it, and evil company, and evil behaviour will bring them into an evil state, and rob them both of their wealth, & good wit. No the eves can do so much, no tyrants can make such a spoil, no fire can burn up and consume those things that it can. They do no more but bereave men of their money and substance as it doth, and it taketh away their wisdom and credit, as they do not. When goods be gone, labour may get more, and friends may give more to them that have understanding, or at least they shall have peace in their hearts with God, and favour with good men: but when understanding is lost as well as their wealth, what shall become of them? They know not how to recover their state: they know not how to bear their wants: they have no consolation in God: they have no countenance from godly men, they have (continuing in that sin without repentance) no sure hope of salvation in heaven.   

Verse 12. The wicked desireth the defence of them that be evil: but the root of the righteous giveth it.  
WHen the ungodly do come into perils, and afflictions and troubles do come upon them, all their hope of help resteth wholly in men, and those not the godly which might direct them, or pray for them, but sinful persons as bad as themselves, whose favour and power they trust unto, but in vain, for they are deceived by them: but the righteous are not or need not to be driven to such shifts, the Lord jesus Christ their root undertaketh their preservation, and doth not only make a show thereof, but effectually performeth it.  
Doct. It is the property of sinners one to rely upon another. It was an ordinary thing with the godly Kings and good people of Israel to prevent plagues and dangers by faithfulness and obedience to God, and to remove them when any came, by humiliation and prayer to him: and it was ordinary with the wicked Kings, and sinful people to procure plagues by rebellion against God, and to seek remedy, by flying from him to his enemies. Sometimes they reposed upon Egypt, as Isaiah complaineth, and threateneth them for it, saying, Woe unto them that go down into 
Isaiah 31. 1.  Egypt for help, and stay upon horses, and trust in chariots, because they are many, and in horsemen, because they are very strong: but they look not unto the holy one of Israel nor seek unto the Lord. Sometimes their confidence was Asshur as Hosea layeth to their charge: When Ephraim saw his sickness, and judah his wound, than went Ephraim 
Hosea 5. 13.  unto Asshur, and sent unto King jareb: yet could he not heal you, nor cure you of your wound.  
Reasons. 1 First they are sensual, and look with a fleshly eye, and then there is great likelihood of help and secure to be found at the hand of many wicked men, because their power seemeth so great, and their favour so much towards such as are like to themselves.  
Secondly, God is an enemy to them, and they be enemies to good men, and therefore they have no expectation to be relieved of him, or to be comforted by them. And this is alleged as a cause why Saul consulted with the witch, because the Lord answered 
1. Sam. 28. 6.  him not, neither by dreams, nor by urim, nor yet by Prophets.  
Thirdly, they have provoked God so far, that he is purposed to execute his judgements upon them, & therefore they are left to themselves, to take such a way, as will work them woe, but do them no good. For it hath been already declared in the former chapter, vers. 21. that though hand join in hand the wicked shall not be unpunished. And this maketh them liable to the curse that jeremy denounceth, Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. jeremy 17. 5.  
Use. 1 Instruction to continue our faithfulness, that God may continue his favour and goodness to us. If we seek him in our prosperity, we shall find him in our adversity: if we serve him in our best safety, we shall be preserved in our greatest perils: if our hearts be open to receive his word, his eyes will be open to see our distresses, and we shall not need to sue to the wicked men for aid and protection.  
Reproof of their folly which cast themselves into such misery, as that they cannot be safe without such miserable helpers. Evil men must fall themselves, & how can they make other sinners to stand? They must be condemned and executed, and can they set their companions at liberty? A wretched case is that malefactor in, that hath no better friends than him that standeth at the bar in gyves & bolts arraigned by him. It is as bad to have the enemy's sword to pierce one's sides without, as a ruinous house to fall on his head within. The seven and twenty thousand men whom the wall fell upon in Aphek, were in as bad state, as the hundred 
1. Reg. 20 30.  thousand that were slain in the field. And it will appear in the end, that all wicked men, when confidence is reposed in them, are nothing else but swelling walls, and old rotten castles that are tumbling down.  
Doct. 2 But the root, etc. There is no danger to them that grow by faith in jesus Christ. The tallest cedars, and strongest oaks are not so fast settled and firmly rooted, as is the lowest Saint and weakest Christian. In those kind of trees, the root cannot defend the branches, nor body: the wind may break off the boughs and arms, and the axe may cut down the whole stock without resistance: but our root doth minister as much safety as sap to the whole Church, and every sprig of the same. No storms and tempests, no force nor weapons shall separate the least of his from him, nor any way make spoil of them.  
Reasons. 1 First, he drieth up the spring and fountain of all hurts and dangers, and that is sin; the guiltiness of it is taken away by remission, and the punishment by his suffering, and the power by his grace, & what then is the peril that we should stand in fear of?  
Secondly, he maketh all his fruitful, and the fruit is a fence to God's trees, though men's be more beaten and broken by cudgels and poles for that which groweth upon them.  
Thirdly, every one of them that have Christ for their root, have God the Father for their dresser and keeper: joh. 15. And therefore if any thing be hurtful in them, he taketh it away: if any thing be wanting to them, he maketh supply: if violence be attempted against them, he resisteth it. This happiness of the Church and use of particular Christians doth God himself speak of, making profession of his provident care of them in the prophecy of Isaiah, Sing, saith he, of the vineyard of red wine. I the Lord do keep it: I will water it every moment: lest any assail it, I 
Isai. 27. 2. 3.  will keep it night and day.  
Fourthly, one especial part of the sap that Christ the root of Christians doth send up to his branches, is the spirit of prayer, and that maketh their prayers fit to come up to him, and he maketh them meet to be presented to his father: now then in all their troubles they will surely cry to him, and whensoever they do cry he will more surely hear them, and whensoever he heareth them, he will most assuredly help them.  
Use. 1 Instruction, to try in what state we stand by the root that we grow upon. Every man and woman, every person that is descended from Adam is a branch of a tree, either growing naturally, as he was borne in the old stock, and so he is subject to God's displeasure & judgements; or else is engrafted into Christ as being new borne, and so hath his part in God's favour and mercies. If we would therefore have our hearts at liberty, without dread of calamities and misery, we must draw all our safety from whence we derive our salvation, and that is from the Lord jesus our Saviour, and our being in him, and growing in him, and communion with him. external means will not suffice to secure us from hurts, without this inward medicine, and deliverance from plagues by God own hand will not comfort us, without the respect of this cause.  
Consolation to them that be in Christ; as the Apostle saith to the Romans, that there is no damnation to them, so the spirit saith 
Rom. 8. 1.  here, that there is no danger to them: there is assurance that nothing shall keep them from heaven and everlasting life, and here is a warrant that nothing shall hurt them in earth, and in this life. That godly gloriation which is used there, against the enemies of our souls, may fitly also be used here against the enemies of our bodies: If God be on our side, who can be against us? Who shall separate us from the love of Christ? shall tribulation, or anguish, 
Rom. 8. 31. 35.  or persecution, or famine, or nakedness, or peril, or sword? Though Satan and sinners would, yet they can do nothing against us that shall be for our hurt; and though God himself can, yet he will do nothing to us, that shall not turn to our good.   

Verse 13. The evil man is snared by the wickedness of his lips, but the wise shall come out of adversity.  
AS wicked men do maliciously abuse their tongues to the hurt of others, so also many times they overshoot themselves so far as that advantage is taken of their words to their own peril and hurt; as on the other side the godly do often times help themselves out of troubles by the wisdom of their speeches.  
Doct. 1 They that have evil tongues do most hurt themselves with them. This point we reserve to be handled in the sixth and seventh verses of the eighteenth chapter, where will be fit occasion to handle it more fully.  
Doct. 2 But the righteous shall come out, etc. He is never destitute of a good helper in his troubles that hath a good tongue to deal for him.  
He doth not here, only set down the assurance that such as fear God have to escape from their afflictions, but the means whereby they obtain their deliverance. God hath ordained troubles for his people to be tried with: and he hath appointed the issue out, aswell as the entrance in: and their enemies malicious words do commonly work their molestation: and their own Christian speeches do usually procure their peace and liberty.  
Reasons. 1 First, the wrath of those that are incensed against them, is thereby much abated, if not altogether pacified. If they be not wholly implacable, and such as have cast off all humanity, mild and gentle speeches will mitigate their displeasure. A Prince is pacified by staying of anger, and a soft answer breaketh the bones: Prou. 25. 15.  
Secondly, words of truth being wisely delivered will very much grace a good cause, to the satisfying of them that knew it not before, and the refuting of them that are false accusers, and the winning of their favours that for mercy were not so well affected to them.  
Hereof we have an example in the prophecy of jeremy: The Priests and the Prophets accused him to the Princes and people, as a man deserving to be put to death for his doctrine. He hath liberty to speak for himself; he proveth his innocency, by showing the author of all that he preached, and that was God giving him a commandment to publish it: and the end that they should repent and amend their ways, and so escape the judgements threatened. The Princes, and all the people presently were on his side, they spoke for him, they cleared him of that crime which was charged upon him, they justified his faithfulness in his ministery. This man is not worthy to die (say they) for he hath 
jerem. 26. 16.  spoken to us in the name of the Lord.  
Thirdly, with godly and gracious words of prayer, godly men prevail with God himself, as it was said of jacob, and therefore 
Gen. 32. 28.  no adversity can prevail against them. For this, and the uses thereof see the eight verse of the former chapter, where are almost the very words of this present text.   

Verse 14. A man shall be satiat with good things by the fruit of his mouth, and the recompense of a man's hands shall God give unto him.  
A Man shall be satiate with good things, etc. That is, shall be recompensed by the Lord with great blessings, for the good usage of his tongue, when he speaketh to God's glory, and the edification of his brethren, or for justice and equity in the behalf of them that are wronged, and injuriously dealt with. He will stir up men to love him, and show kindness unto him, yea those sometimes which be of great place and able to do him much good, as it is said, he that loveth pureness of heart, for the grace of his lips the King shall be his friend: Prou. 22. 11. But especially he himself will bestow upon him all good things for this life, and graces for everlasting life, and glory for life everlasting. And the recompense, etc. And so shall every man's good works be also rewarded with mercy and favour, though there be nothing in them of desert and merit.  
Doct. Nothing shall be unrewarded that is well performed in word or deed. This hath been already handled in the eighteenth verse of the former chapter upon these words, He that soweth righteousness, shall receive a sure reward.   

Verse 15. The way of a fool is right in his own eyes; but he that heareth counsel is wise.  
THe way of a fool] The wicked course and behaviour of a sinful person, whom God reputeth a fool: (for it is not understood of an idiot, as may appear by the comparison between them, cap. 26. 12. Seest thou a man wise in his own conceit, there is more hope of a fool than of him) is right in his own eyes; he liketh of it, and alloweth himself in it, as safe and good for him to walk in, and consequently rejecteth all good advice, and admonitions: But he that heareth counsel, which suspecteth his own judgement, and receiveth direction from them that are wise, and godly, and obeyeth it, he is wise, showeth the wisdom, that he had before, and learneth more, and findeth the fruit of it by good effect.  
Doct. The worse any man is, or doth, the less he seethe his evil. They that commit the most sins, have hope that they stand guilty of fewest: they that fall into the greatest transgressions, imagine that their faults be the smallest: they that sink into the deepest dangers, do dream of greatest safety: they that have longest continued in rebellion against God, of all others, for the most part, are slowest to repentance. These are they which are spoken of when it is said, there is a generation that are pure in their own conceit, and yet are 
Prou. 30. 12.  not washed from their filthiness. Observe it in all sorts of sinners, and it will be found that the greatest offenders are furthest from all remorse for their offences: Papists and Idolaters do think they merit at God's hand, and deserve heaven for their idolatry and superstition. Persecutors and tyrants, as our Saviour saith, 
joh. 16. 2.  will think they do God service, when they kill Christians, and Ministers, and Apostles. If men of smaller infirmities be admonished of things amiss in them, it is not very hard to bring many of them to a sight of their offences, insomuch as they will acknowledge themselves to be faulty, & thank him that reproveth them; but when notorious adulterers, or drunkards, or blasphemers be rebuked, what distemper, what rage, what fury do they break out into? as though a most grievous indignity were offered unto them; as though most innocent men were unjustly defamed.  
Reasons. 1 First, they are overwhelmed with the mist of darkness, and covered with the spirit of error and ignorance: the devil hath blinded their minds (as the Apostle saith) that all judgement and 
2. Cor. 4. 4.  understanding is taken away from them. And S. Paul testifieth, that when he was in the worst case, he knew nothing but that he had been in the best: before he knew the meaning of the law, he made no doubt but that he had been alive: but when he saw the sense and justice of the commandment, he found sin to be alive, and himself to be dead: Rom. 7. 9 10.  
Secondly, the custom of sinning doth obdurate the heart, and deprive it of all sense of the sin, though never so heinous: the feeling faileth, and lust with a greedy desire of satisfying itself in evil, increaseth every day to a fullness.  
Thirdly, the text itself yieldeth a reason why they have so good opinion of their own ways, because they are led with pride, and hear not such as might show them any thing to the contrary. They have allowance by word and practice from fools like to themselves, and their own carnal reason doth consent with them: and then they take to proceed from envy, whatsoever is spoken against them.  
Use. 1 Terror of conceited persons, which proceed on wilfully in their wicked ways, and no man can reclaim them. They are wise, they trow, having lived so long, to know what is good for themselves, they are not now to learn how to serve God, and be saved. But the wise God calleth them foolish men: he saith that their straight way is crooked, and their safe way is dangerous, and that the issues thereof are the ways of death. When they take themselves to be happy he judgeth them miserable: when they look for welfare, he threateneth woe: when they presume of a blessing, he pronounceth, and will accordingly execute a curse. Hereof speaketh Isaiah, Woe to them that are wise in their own 
Isa. 5. 21.  eyes, and prudent in their own sight; They make themselves odious to God, they fly from repentance, they shun reformation, they run into destruction.  
Confutation of them that imagine a good meaning towards the service of God and their own salvation to be sufficient, whatsoever their means be which they use. If their mind be to have their way good, they think it cannot be evil: if there be a willingness that it should be straight, they rest assured that it will not be crooked. But if the opinion and wills of men be of such force to rectify their ways, what way would not lead to salvation? We showed before that such as murdered the Saints of God thought to serve God, and be saved by it. Why then was not Paul in as good case before his conversion as afterwards? Men of corrupt minds, and destitute of the truth, think that gain is godliness, 
1. Tim. 6. 5.  why should not many courteous men than enter into the kingdom of heaven? A traveler in his journey may wander out of his way, notwithstanding his meaning to go right, if he will make no inquiry for it. And no trade or science is attained unto, by the willingness of having, but of learning of it.  
Consolation to them that are not confident of themselves to lean on their wisdom, but inquire for direction in the book of God, and take advise and counsel from his servants. Though the world deem them silly souls and void of wit, yet the Lord esteemeth them for wise and men of understanding. And so will he prove them, and so shall they find, and so by event in the end shall others well perceive.   

Verse 16. A fools wrath is made known the same day: but a prudent man covereth shame.  
THe meaning of the holy Ghost is not to condemn all kind of anger: for it is one of the powers of the soul, which God created as an ornament in man: and godly anger is a part of God's Image in him, and a grace commended in Moses, Elias, Elisha, and our Saviour himself, and he that is always altogether destitute of this doth provoke God to be angry with him, for want of zeal and hatred of sin. But it is a passionate anger that is here reproved, which is not a power of the soul but an impotency. He that conceiveth the other is an agent, and doth a service to God: but he that is moved with this, is a mere patiented, and sin hath in that case prevailed against him. Now it is said that a fool will be known the same day, that is, suddenly and speedily, as soon as he is provoked, he will show it by outcries, revilings, or threatenings, or other such like signs of choler: But a wise man, so far as his wisdom worketh, and his natural corruption and infirmities break not out, will hide shame, that is, will suppress his anger, and pass by the injuries offered to him, and not disgrace himself by returning reproachful speeches to him that hath done him the wrong.  
Doct. They much be wray and lay open their folly that are given to be hasty to anger.  
God did see it before within, but now men shall also discern it without: that which formerly did lurk in the soul will break out by this into sight. It will show itself in their countenance, in their gestures, in their words, in their actions. And therefore it is said that the discretion of a man deferreth his anger: and his glory 
Prou. 11. 11.  is to pass by an offence.  
Reasons. First the original and root of this rash and hasty anger is sinful and evil: it proceedeth from the corruption of nature: it is the work of the flesh, and a limb of the old man; Gal. 5. 20. Col. 3. 8. That holy anger against sin and God's dishonour doth not come so easily, nor is so ready at hand; that must be laboured for, and obtained by prayer and other godly exercises; and when there is cause of it, our flesh is very unwilling to entertain it.  
Secondly more specially, pride and a high mind that disdaineth to bear any indignities doth kindle it, and cause the flame thereof to break out so violently.  
Thirdly for the manner thereof, it is inconsiderate and without all judgement, taking those to be enemies that are friends, and those to be offences that are kindnesses, and those offences to be the greatest that are the least, and that to deserve much blame and punishment which is to be passed by with silence.  
Fourthly the effects of it are dangerous, as S. james saith, that the wrath of man worketh not the righteousness of God, jam. 1. 20. And this scripture, that he that is hasty to anger committeth folly, yea exalteth folly, Prou. 14. 17. 29. as shall be showed more particularly in that place: And our Saviour, that he that is angry with his brother unadvisedly shall be culpable of judgement. And he that shall rail with all and call his brother fool, shall be punished with hell fire, Mat. 5. 22.  
Use. 1 Instruction to use means that our hearts may be stored with the wisdom which is from above, that is peaceable and gentle. Let us not rake in the sink of others men's faults to annoy ourselves with the unsavoury smell of them, and therewith to be defiled and made as unsavoury to others. He that will take all advantages of wrongs done to him shall wrong his own name with infamy: and he that covereth the shame of others in private injuries, doth actually publish his own praise, as the holy Ghost saith, It is a man's glory to pass by an offence: it is his honour to cease from strife, Pro. 19 11. & 20. 3. Consider how amiable and lovely a grace this mildness, this meekness, this long sufferance and forbearance is: it declareth wisdom, it winneth credit, it draweth love, it pierceth their hearts, if any thing can, that are so spared, it bringeth comfort to our own souls for the assurance of God's mercy in pardoning of our sins.  
Reproof of them that for credits sake, because they would not be counted fools, will rifle into every word that is spoken, and every action that is done against them. And so to avoid the name of fools, they will do the works of fools, and to have the reputation of wise men, they will practise that which is contrary to wisdom: they will shame themselves in desire of honour, and bring contempt upon their own heads, in hope to be much regarded. When they show themselves much displeased, it seemeth to them that they are much feared, and indeed they are much despised: great heat with offer of revenge, they think will be imputed to great courage and magnanimity, but God and wise men ascribe it to folly and debility. It is a certain rule of truth, that he is most valiant, that is most patiented: and so getteth 
Rom. 12. 21.  the victory that overcometh evil with goodness: And no conqueror is so mighty as he that subdueth his own passions and distempered affections. For so doth the Lord himself who is the fittest umpiere in this and all other causes, set down his award: He that is slow to anger is better than the mighty man: and he that 
Prou. 16. 32.  ruleth his own mind, is better than he that winneth a city.   

Verse 17. He that speaketh truth, will show righteousness: but a false witness useth deceit.  
HE that speaketh, ordinarily in his common speech that which is true, will show righteousness, that is, will carry himself justly, and further righteousness with his testimony, when he shall be publicly called thereunto. But a false witness, a false man becoming a false witness, will use deceit, will make a show of truth, and peradventure utter some part thereof, but with such craft and cunning, as shall be contrary to righteousness, and hurtful to any good cause.  
Doct. 1 He that speaketh the truth, etc. They that use not their tongues to the truth in private, can hardly be brought to deal truly in public.  
There must be as well a training of that to make it fit for equity and justice, as of the hands, and other parts of the body to make them skilful in handling a weapon, and bearing of arms, and doing of other feats that belong to a soldier. As no man is meet to be made a public person, and to be called to eminent place either of magistracy or ministery, that hath not before declared his worthiness by showing forth those virtues, and excellent qualities which the holy Ghost prescribeth in the scriptures: so likewise is not any competent for any work that is public, unless his former conversation upright and honest, commend him unto it, but least of all if the contrary be found common and ordinary with him. The rule which our Saviour giveth in another case, will hold as firmly in this. He that is faithful in the 
Luk. 16. 10.  least, he is also faithful in much: and he that is unjust in the least, is also unjust in much.  
Reasons. First, the mouth of the man is the mouth of the man's treasure: that which he speaketh he best loveth: that which is most in the lips, hath greatest place in the heart. If therefore the truth be dear unto him, he will assuredly show it forth, when he shall stand for that purpose before God, and his substitute, and do so good a service of love and piety: but if he have any fellowship with falsehood, he will now take part with it, being void of the fear of God, and afraid to displease man, and having so fit opportunity to gratify his fleshly friends, and to procure thanks, and recompense to himself.  
Secondly, no man exerciseth the truth at any time conscionably but by the spirit of truth, and that directing men's hearts at other times in matters of less weight, will not fail them at their greatest need, when they are to perform a duty of so great importance: and so on the other side Satan hath the disposing of their tongues that give themselves to lying: he is their father, he teacheth them their trade, and tasketh them in their work, and they be wholly at his commandment: and who doubteth but that he will command them to be on his side, and to take against the truth so far as the knowledge of the truth shall make against his practices?  
Use. Instruction, for them that would not fall to false-witness bearing, that would not incur the displeasure of God, and hazard the loss of their own credit, that they acquaint themselves with true speaking in all their words, so as it may be familiar with them when they are in any cause to be disposed: that they deal sound in the company of few, lest they show their falsehood in presence of many: that they hate all lying among the meanest, and thereby avoid it among the greatest. 2. To judges, and magistrates, and all ministers of justice, that they be very circumspect, so far as in them is, what manner of persons they admit for jurours, and questmen to deliver up verdicts: or to be accusers, or witnesses for giving in of evidence: and well to sift the testimony of them that are wont to fail of fidedelitie, lest as they use to fill men's ears with untruths, so they also defile the place of judgement with perjury, and unjustice. How many righteous men may a few such deceivers turn out of the right way? what wrong may they offer, what hurt may they do, what mischief may they work both in oppressing them that are innocent, and clearing of the wicked?  
Doct. 2 Will show righteousness, useth deceit, etc. The speaking of true words is no note of a faithful man, unless it be in due manner, and plain meaning.  
False witnesses do not always utter flat lies, and palpable untruths: for than they would be soon espied, and quickly convinced, and easily confuted: they would be censured of every man, and credited of no man: but their fraud is covered with a fair show of verity, as slips of copper appear to be good coin, when they are gilded over. The promise of everlasting life is not given to all that speak the truth, but only to them that speak 
Psal. 15. 2.  the truth in their hearts, that is, in sincerity and uprightness. The devil himself did speak that which was true, and even the words of holy truth to jesus Christ, when he said that God had given a charge to his Angels to hold his people in their hands, 
Matth. 4. 6.  that they should not dash their foot against a stone: but it was guilefully delivered, a material part being suppressed, and the rest perverted to draw him to sinful presumption. It was a true information that was given to Saul by Doeg, that Ahimelech the 
1. Sam. 22. 10. & 23. 19  Priest had ministered both food, and weapon to David: and by the Ziphims that David hide himself in the wood by them: It was a true information that was given to Nabuchadnezzar by the Chaldeans, that Shadrach, Meshach, and Abednego would not serve his Gods, 
Dan. 3. 12.  nor worship the image that he had set up: and it was a true information that was given to Darius by his princes, that Daniel regarded not the decree that he had sealed, but made his petition three times a day: but all these true informations were made by false men, of 
Dan. 6. 13.  deceitful lips and malicious hearts for wicked purposes.  
Reasons. 1 First, God heareth our words, beholdeth all our proceed, he looketh to the heart especially, and observeth likewise the manner of our testimonies, not only what is uttered, but how much, whether all that aught to be, or more than should be, or the just measure that is required, and only they that can approve themselves to him, for sincerity and uprightness, are to be reputed faithful, and the rest are but crafty dissemblers.  
Secondly, if true words alone would pass for currant without further respect of drift, and manner, those things would be many times separated which God would have always joined together, and those things would be made opposite, which he appointeth to be subordinate one to another: truth is oftentimes spoken without love that will pervert justice and true dealing, and stir up oppression and violence, as is to be seen in the former examples. But so it must not be, a breach must not be made among those that are ever to be knit together with an unseparable bond of union. Thou shalt swear, saith the Prophet, the Lord liveth, 
jerem. 4. 2.  in truth, in judgement, and in righteousness; that is, thou shalt truly, rightly, and righteously profess him, and take an oath by him, when thou hast a cause, and calling to swear, and accordingly dispose of all the rest of thy speeches.  
Use. 1 Instruction so to order and guide our lips in all that we say, that men may find nothing but verity in the matter which we declare, and God may see nothing but sincerity in the end which we propose. And so though we be sifted, yet we shall not be shamed: and though there be accusations (as the truth must look to be quarreled withal) yet there will be no convictions, so long as an upright heart doth clear us.  
Reproof of guileful persons whose trade is to be painters of bad causes. If any man have ragged, torn, and rotten matters in hand, which every honest man rejecteth, let him come to them, and they will set such colours and pictures thereupon, as shall make them appear very beautiful. But let them know that they shall make themselves to be base, and God will bring such cunning deceivers (as he hath already dealt with divers aequivocant sophisters) to shame and contempt.   

Verse 18. There is that speaketh words like the pricking of a sword: but the tongue of wise men is health.  
THere is, a brood and company of sinful fools, which speak words like the prickings of a sword, that is, dangerous, and pernicious, which pierce deeper to the hurt of men's names and states, than the edge and point of a sword doth to one's body. But the tongue of the wise is health, their speeches are wholesome, and helpful both to themselves and others.  
Doct. 1 No weapon is more hurtful than a wicked tongue. Among all the complaints which the godly, and Gods own spirit make against the wicked in the scriptures, they seldom complain of any thing more than of their virulent and pestiferous mouths. It is said of flatterers that their words are more gentle than oil, and yet they are swords: Psal. 55. 21. It is said of false accusers, such as Doeg was, that their tongues are sharp razors that cut deceitfully, Psalm. 52. 2. It is said of false witness bearers, that they are like hammers, and swords, and sharp arrows: Prou. 25. 18. It is said of all sorts, and of every one of them, that their throat is an open sepulchre: they have used their tongues to deceit, the poison of asps is under their lips, Rom. 3. 13.  
Reasons. 1 First, they cause swords to be drawn, and blood to be shed, and men to be slain, and much mischief to be wrought. Ahimelech and his brethren the Priests, were killed by the tongue. Naboth and his sons were killed with the tongue. Our Saviour Christ himself was killed by the tongue, as Peter chargeth upon them that procured his death: Him have ye taken by the hands of the wicked, and have crucified and slain: you desired a murderer to be given you, and killed the Lord of life, Act. 2. 23. & 3. 15.  
Secondly, the sword, or any other weapon can only hurt them that are present, and in place near to it: but the stroke of the tongue will light upon them most dangerously that are absent, and far off: no place or distance can help against it: and one man may do mischief thereby to a great multitude. Doeg with one breath destroyed the whole city of Nob, both man and woman, both child and suckling, and yet was not present at it. 
1. Sam. 22. 19  What a slaughter would Haman have made throughout the whole Persian Monarchy, if the Lord had not wonderfully prevented it?  
Thirdly, when men be assaulted with weapons, others will be rcadie according to their power and opportunity to secure and defend them, or to pity them for the wrong and violence which they sustain; but a malignant tongue causeth others to smite those whom it smiteth, either by reporting that which it affiirmeth, or by believing that which it reporteth.  
Fourthly, the sword can only wound the body, and take away the natural life, and when the breath is gone the pain is ended: but a pestilent tongue may poison the soul, and deprive men of everlasting life, and bring upon them perpetual torments for ever.  
Use. 1 Admonition to be wary how we carry our tongues, that they be safely put up from doing of hurt, and never unsheathed, but when we are to strick at sin, and to skirmish with Satan. It is not good to make frays with our brethren, and to draw upon their names: If we cannot use our weapons better, the Lord will bind us to the peace, and take order that his people may go more safely by us.  
Instruction to avoid the company of such sinful hackesters that are never without such deadly weapons. What can a Christian do or say, or omit, that will not set their tongues on work? And how can they open their mouths to speak with their tongues, but that they must needs spit venom? If they be angry, their bitter railings, and revilings shall have sharp points, & keen edges: if they be merry, they will persecute with taunts and girds, & biting jests: howsoever they be disposed they will vomit our impious oaths, and blasphemies, or such other corrupt speeches as will either bring grief, or infection. 2. To be always armed, and well fenced against them, because we shall have necessary occasions divers times to be in presence with them. That therefore we seek protection from God by prayer, as the Prophet did, saying: Deliver me, O Lord, from the evil man: preserve me from the 
Psal. 140. 1. 3.  cruel man: which sharpen their tongues like a serpent: adders poison is under their lips. And withal let us put on innocency: for that will repel their strokes, and ward them off, that they shall never hurt us deadly. True it is that none are so much laid at, as they which are most blameless, the greatest accusations, and threatenings, and scoffs are against them: but yet they escape best of all others, because they are least liable to all those kind of cursed speakings.  
Doct. 2 But the tongue of wise men, etc. It is the property of good men to use their lips to do good with them. This point hath been in some part, already handled in the second clause of the sixth verse, and we purpose, if it please God, to stand more largely upon it in the fifteenth chapter verse 4. where is said that a wholesome tongue is a tree of life.   

Verse 19 The lip of truth shall be stable for ever, and a lying tongue but for a moment.  
THe meaning is, that such as speak the truth in uprightness will not vary in their talk, but tell the same tale again, and be like to themselves in that which they shall say, whereas liars be in and out, affirming and denying, and speaking contradictions in the same matter.  
Doct. Only true men are constant in their words.  
They go not from that which they have well spoken, as they will not stand to that which they have failed in, as job professed of himself, saying, I will lay mine hand upon my mouth. Once have 
job. 39 37. 38  I spoken, but I will answer no more, yea twice, but I will proceed no further. This caused the Apostle S. Paul so seriously to clear himself of all lightness and unconstancy, that the Corinthians should have no suspicion that with him should be yea, yea, and 
2. Cor. 1. 18.  nay, nay, but that his promises, and preaching, and purposes were stable, and firm, and unchangeable.  
Reasons. 1 First, their matter will help their memory: for that which is truth once, will be truth ever, so that the same ground and subject remaineth still to repeat, and reiterate, as was to be spoken of at the beginning.  
Secondly, the same spirit that worketh a love & conscience of the truth, whereby men are made to be true, doth never cease to be the same: therefore as it seasoneth the heart, & guided the heart at the first, so it will 'stablish the heart, and direct the lips to the end. For sincerity, and uprightness is of all things most durable, & least subject to alteration and change. And that S. Paul assigneth for a cause of his unvariable constancy, that he minded not those things which he did mind according to the flesh, whereby there should be with him, yea, yea, and nay, nay. 2. Cor. 1. 17. Now liars do want all these helps: they had need to have good memories, to remember what they said before, lest they tell a contrary tale: for the thing related cannot put them in mind of it. For they use not to frame their words to the verity of the matter which they speak of, and to the serving of their own turns, and effecting of their purposes, as he speaketh of the unconscionable chapman: It is nought, it is nought, saith the buyer: but when he is 
Prou. 20. 14.  gone apart he boasteth. A notable example of a wandering, unregenerate, and unstable tongue speaking contrarieties almost with the same breath, is to be seen in that blasphemous railing Rabshakeh whom the King of Ashur sent against jerusalem in the time of Hezekiah. In the entrance of his speech he seemed to be all for the Lord: he taxeth Hezechiah for taking down his high places and altars, he pretendeth obedience unto him, as though he came thither by his commandment, saying, The Lord said, Go up against this land, and destroy it. But before he had made an 
Isai. 36. 7. 10. 19 20.  end, the Lord God of Israel, and the Idols of the Gentiles were all one with him. And therefore he matcheth him with the conquered Gods of Hamath, and of Arpad, and of Sepharuaijm etc. that seeing they could not deliver their countries out of his hands, the Lord was not able to deliver jerusalem from him. The lying miscreants in the Psalms are bragging of the liberty and 
Psal. 12. 4.  freedom of their tongues, being altogether slaves and drudges to Satan, lust, and lewdness. Though it be never so much against their knowledge, though it lie never so heavy upon their conscience, though it turn to their perpetual shame and disgrace, yet if the devil, and the corruption of their hearts, will have them to speak, they must affirm it, if to deny, they must gainsay it, and eat their words, how unjustly and impudently soever.  
Use. Instruction to be advised in our speeches, that we utter nothing but that which will become us to speak again, and is lawful to perform. It was a fault in David to swear so peremptorily that he would kill Nabal, his family, and every mother's child of them. It was his stability in goodness to break off such a purpose, and neither to say it again, nor do it at all. And it was the rashness of Peter to be so resolute in promising that which was not in his power to perform. It was to be imputed to his conceitedness, and not constancy, that he stood so stiffly in denial of that which Christ told him would come to pass, and gave no place therein to our Saviour, but had the last word of him. It is wisdom then to foresee the events that are like to follow: If we affirm aught let us know our warrant and ground, that we are able to prove it: if we deny any thing, let the case be clear that it be not proved against us: if we undertake any thing, let us be fully assured that it is lawful, and meet, and possible for us to do it. And yet this sufficeth not unless there be soundness and sincerity without carnal respects in our sayings. If the end be not good which is aimed at in speaking, if the heart be not faithful of him that speaketh, there can never be any firmness or certainty in the speeches. There is no constancy, saith David 
Psal. 8. 9  concerning the wicked, in their mouths, within they are very corruption. For other uses that might have been made of this point, look in the tenth chapter, and twentieth verse.   

Verse 20. Deceit cometh to the heart of them that practise mischief, and joy to the counsellors of peace.  
DEceit cometh to the heart, etc., that is, sorrow and grief cometh to the hearts of them that plot mischief against others by advise, or attempt, when they shall find themselves deceived in their devices. But such as use their thoughts and words to move men to be at peace with God and their neighbours, and to walk in the way of peace and good propseritie, shall not fail of the comfort of their faithful and wholesome counsel.  
Doct. 1 Crafty persons shall feel the smart and woe of their own subtle practices.  
When their hearts take pleasure in inventing of evil, they must be put to the pain to bear the burden of their evil inventions. Vexation and mourning are not so meet for any, as for them that study how they may vex their brethren, and bring them to mourn. As we have already showed that wicked works deceive them that do them, so for the same causes it will appear 
Chap. 11. 18.  that the warping of sinful courses will turn to their hurt that imagine them.  
Reasons. 1 First, their success will not answer to their expectations, they shall fail of that which they fully assure themselves of: as it is said, Do they not err that imagine evil? Where the question is 
Prou. 14. 22.  not proposed in way of doubting, but of certainty, as of a thing that is clear and manifest, and in no wise to be gainsaid. Never any man of an hurtful heart had his will satisfied, and his desire fulfilled to his contentment, and consequently according to his hope. Women commonly have pain in breeding of child, and pangs in travel, and comfort when they are delivered: but malicious men conceive joy all the time that they go great with their purposes, and most when they are bringing forth, and nothing but anger, and sorrow, and shame, when they see nothing but a misshapen monster, to be borne unto them.  
Secondly, though they seem to prevail for a time, and effect their purposes so as their hearts wished, yet somewhat hindereth their full comfort for the instant, as it did haman's, and Ahabs, and all be overturned in the end, and themselves be overwhelmed therewith, as the case of Haman and daniel's adversaries testifieth.  
Thirdly, though they should work their wills, and bring their purposes to pass and escape unpunished, as long as they live, yet because there is a judgement to begin when life is ended, they are nothing the better for being spared so long. All their cunning, all their craft, all their wiles and shifting will not serve the turn to wind themselves out of the woe that is denounced against them, and the woeful punishments that shall be executed upon them.  
Use. 1 Instruction, that we use our thoughts and minds to better meditations and studies, then to nourish that by art which groweth too fast by nature. Our flesh breedeth an aptness and inclination to do evil, and become hurtful, that we shall not need to bear our brains about it, but rather have cause with all carefulness to bethink us how we may shun and avoid it. Let us leave that craft to the devil which is the master and teacher of it, who laboureth to have all to be his apprentices, and is most ready to inform every one to be most expert and skilful in that damnable trade of craftiness. But neither himself from the beginning of the world to this day hath gained any thing by it, but desperate madness and vexation, besides everlasting damnation to come, neither any one of his servants of all the millions of millions that have learned of him, hath in any one thing been the better by it, but every way unutterablie the worse.  
Consolation to the poor, simple, and harmless servants of God, against whom the evil is intended, that it shall rebound upon the authors, and return upon the practisers, and never light upon them. Many hearts are wishing their hurt; many minds are musing how to work it: many tongues are consulting who shall do it: many hands are ready to execute it: many mouths insulting over them that shall suffer it, and all this while the only watchman of Israel, and the keeper of the Church doth laugh them to scorn. He maketh their minds to mistake that which they looked at: he maketh their hearts to be filled with tears: he maketh their tongues to bespeak their own misery: he maketh their hands to be hurtful to themselves: and he maketh his people to sit safely in the midst of them. And this is truly affirmed by Eliphaz, and warranted by the spirit of God in the book of job. He scattereth the devices of the crafty: so that their hands cannot accomplish that which they do enterprise. He taketh the wise 
job 5. 12. 13.  in their craftiness, and the counsel of the wicked is made foolish. They meet with darkness in the day time, and grope at noon day as in the night. But he saveth the poor from the sword, from their mouth, and from the hand of the violent man.  
Doct. 2 But to the counsellors] Wholesome counsel is comfortable to them that give it, aswell as profitable to them that take it.  
If the tongue persuade to that which is right, and the heart agree with the persuasion of the tongue, whatsoever success his words do find in others, he is sure to find joy and gladness in his own soul. The same blessing which David pronounced upon Abigail, for procuring of peace by her counsel, the Lord doth promise and pronounce, and will perform to every one whose affection and behaviour is like to Abigails. Blessed, saith he, be 
1. Sam. 25 33.  thy counsel, and blessed be thou, which hast kept me this day from coming to shed blood. And our Saviour extendeth it generally to all that labour uprightly, and in due manner to make peace, saying, Blessed are the peace makers, for they shall be called the children of God, Mat. 5. 9  
Reasons. 1 First, no man can sound seek to reconcile man to God, or one man to another, or give direction for his neighbour's welfare, unless he himself be reconciled to God, and peaceable towards men, and have Christian love in his heart; and those graces are never separated from holy comfort and gladness. For the same sap that sendeth forth the one, doth in like manner also yield the other, as the Apostle testifieth: The fruit of the spirit is love, joy, peace, etc. And in another place; The kingdom of God is not 
Gal. 5. 22. Rom. 14. 17.  meat and drink, but righteousness, and peace, and joy in the holy Ghost.  
If their counsel be embraced and followed, the good effect thereof with God's blessing, will minister cause of rejoicing, besides thanks and kindness which the parties helped by their counsel will yield unto them: as David to Abigail, and Naaman to Elisha, and the jailor and Lydia to Paul: Act. 16. 17. 33. 34.  
Thirdly, though their advise be rejected, yet as Isaiah saith, their reward is with the Lord, and they shall be glorious in his 
Isa 49. 4. 5.  eyes. And their faithful dealing will bring them both comfort and praise, as jonathan found in seeking to pacify his father's displeasure unjustly kindled against David.  
Use. Instruction to move us to be frequent and diligent in so good a service, whereof there is so much need, and opportunity of employment (for work may be had every where) and so good a recompense for our travel, as joy is, and therefore God's favour, and therefore God's blessing with eternal glory. And what though there be oppositions against us, as all faithful peacemakers shall meet froward persons that will be unpeaceable, yet if the God of peace be at peace with us, and protector of us, what cause have we to stand in any fear? he would not promise us joy, unless he were resolved to perform it: and he would not encourage us to be joyful, unless our state were safe and happy. And why then are we so timorous to speak when we see dissension among equals, contempt of superiors, oppression of inferiors, sinning against men's own souls, and war against the Lord himself? Is it because we would not give offence? It is an offence to be silent at the offences committed against God, and the hurt that men do to themselves and their neighbours. Is it because we would avoid trouble and displeasure, and keep ourselves from grief and sorrow? The way to do that is to please God, who can make them whose anger we fear, to favour us, and be means of our peace and consolation. But in counseling of peace we must look to these things, first, that we be justly called to deal in that particular case, lest meddling with the strife that 
Preu. 26. 17.  belongeth not unto us, we be as one that taketh a dog by the ears. Secondly, that we make no atonement between wicked men in their wickedness, as Hester would not make Haman and Ashuerus friends when they were fallen out: for how much concord had been between Haman and the King, so much discord would have been between the King and the Church. So that in setting agreement between man and man, it is good to set variance between a man and his sin, and to leave sinful men at variance, whose reconciliation doth tend to the dishonour of God, and the hurt of his people.  
Use. Reproof and terror of makebates, which are counsellors of contention, of sinfulness, and wrong doing; which shall be handled in a fit place, when we come to these words: Without wood the fire is quenched, and without a talebearer strife ceaseth, Chap. 26. 20. In the mean time let them be admonished that incense great men, as Landlords, and Magistrates, and Masters against their poor, weak inferiors that live under them. The Lord will hear their cries and groans, not only against the mighty ones that lay too heavy burdens upon them, but also against all those that have been means and causers of it. And be this remembered withal on both sides, aswell on their part that be so easily persuaded to rigour and cruelty, as of theirs that move them to it, or encourage them in it, that this advise doth not only embitter them against their underlings, who seem to be altogether in their power, but also imboldeneth them against their maker, who only hath all power and sovereignty over them.   

Verse. 21. The punishment of iniquity shall not befall the just: but the wicked are full of evil.  
AFflictions and corrections may come upon the righteous, but no revenging curse tending to destruction, as if they were abjects. But the wicked are full of evil both of guiltiness, and continual practice, according to the corruption of their hearts, which the righteous are purged from, and therefore also of those punishments which the righteous escape.  
Doct. Though the Lord afflict the godly, as well as the godless, yet it is done in far different manner.  
He cometh as a father in mercy and mildness to the one, and dealeth as a judge, or rather an enemy, in wrath and severity with the other. He cometh with his pruning knife to cut off the superfluous sprigs and branches of the one, and with a keen axe in his hand to hue down by the roots the stocks and bodies of the other. And this difference is spoken of in the fourteenth chapter of this book, vers. 32. The wicked shall be cast away for his naughtiness: but the righteous hath hope in his death. And this difference is spoken of in the seven and twentieth of Isaiah, verse 7. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that were slain by him? That is, hath the Lord plagued Israel his Church and people in such a grievous manner as he hath destroyed their enemies? it is manifest he hath not. And this difference is spoken of in the eight chapter to the Romans, verse 1. that there is no damnation to them that are in Christ jesus that walk after the spirit, as there is to them that walk after the flesh.  
The four reasons wherewith the last doctrine of the former 
Chap. 11. 31.  chapter was proved, do evidently confirm this point: and therefore to avoid prolixity, and unnecessary repetitions, we refer the reader to that place.  
Use. 1 Instruction, to labour to be unlike to sinful men in behaviour, as we are desirous to have a better condition. Let us set ourselves as enemies against the dominion and kingdom of iniquity, as they do yield themselves to be subjects and slaves unto it: let us seek to cleanse ourselves from all filthiness both of the flesh and spirit, and be filled with the graces of the holy Ghost, and the fruits of the same, as they are full of sins, and unrighteousness.  
For the wicked not to conceive the better of their own case, nor the godly to like the worse of theirs, because externally all things seem to happen alike to both sides: for there cannot be so great a disparity between any earthly things, though never so contrary one to another, as there is between their estates, notwithstanding that in show and appearance they are alike.   

Verse 22. The lying lips are abomination to the Lord: but they that deal truly are his delight.  
THe sense is plain enough of itself, if the supply be made of that which is understood in both the clauses. The Lord abhorreth lying lips, that is, those persons that abuse their lips to lying, which will also be false in their deeds: and he is well pleased with them that deal faithfully, which will likewise be true in their words.  
Doct. Every liar is a loathsome person, God doth never hate any thing that is not hateful, and that must needs be audible which he abhorreth, and especially when it is abomination, which is in high degree abominable unto him. And that he is so affected towards liars, his own word in other places doth testify. As when he saith in this book, These six things doth the Lord hate: 
Prou. 6. 17:  yea his soul abhorreth seven: the haughty eyes, and a lying tongue, and the hands that shed innocent blood, etc. Ye may know by their companions among whom they are marshaled, what account he maketh of them. And so in the revelation of S. john, he declareth his detestation of them by reckoning up their fellows, and describing their grievous punishment. The fearful and unbelieving, and the abominable, and murderers, and whoremongers, 
Revel. 21. 8.  and sorcerers, and idolaters, and all liars shall have their part in the lake, which burneth with fire and brimstone, which is the second death.  
Reasons. 1 First, nothing is more contrary to the nature of God, who is infinitely true, and truth itself, than guile and falsehood is. And nothing maketh men more like to sathan, and workers of his will, then lying. So our Saviour told the wicked unbelieving jews: Ye are of your father the devil, and the lusts of your father ye will do. He abode not in the truth, because there is no truth in 
john 8. 44.  him. When he speaketh a lie, than he speaketh of his own: for he is a liar, and the father thereof. It is his mother tongue, and native language to lie; when he uttereth any true sentence it is but borrowed, and that also he cannot truly deliver, without gross deceit and dissimulation.  
Secondly, lying is a work of the old man, and that which misbecommeth the children of God, and liars such as give themselves 
Col. 3. 9  unto it, are unregenerate, and as yet the children of wrath and subject to damnation.  
Thirdly they are injurious to them whom they misinform, making them to believe errors, and many times, many evil consequents in sue upon it.  
And therefore the Apostle exhorteth all that are effectually regenerate, to cast off lying, and to speak every man truth unto his neighbour, because we are members one of another. 
Eph 4. 25.   
Use. 1 Instruction, to work upon our own hearts so, as that we coming also to hate lying, God may love us for truth, and not have us in detestation for falsehood. If we cause him to abhor our lips for our untruths to men, he will abhor our prayers and thanksgiving, and whatsoever shall proceed out of our lips to him. And it is not enough to leave lying in respect of hereafter, but to loath the sin of it that hath been committed by us heretofore. When job knew that his words were displeasing to the Lord, though they were few, and only rash and unadvised, 
job 42. 6.  and he himself by error was deceived in them, he abhorred himself, and repent in dust and ashes: how much more than ought we to do it, which have more provoked God with innumerable false speeches, and that knowingly and with purpose of deceiving, and he doth profess that they have been, and are abominable to him? And what though we have sometimes kept ourselves from blame by telling of lies? What though we have delighted others, and obtained favour to ourselves thereby? What though we have made our gain and commodity of it? Will all this, if this were the winning of all the world, be able to countervail the high displeasure of God, and the loss of his favour, together with the forfaiting of our own salvation? And hereby shall we know that we be soundly purged from lying, if we do not only forbear to lie, but be utterly unwilling that any other should tell a lie for us. For that is the note of a righteous man that he hateth lying words, as well as 
Prou. 13. 3.  forbeareth to speak them. And they shall be shut out of the kingdom of heaven together, which love, and which make lies, Revel. 22. 15.  
Consolation, to them that love the truth and exercise it: the same God that hateth liars so deadly, is as well pleased with true men that affect, and practise that which he loveth so dearly. Be it therefore that they are maligned for saying that which true is, and hast not only purchased evil will, but hard dealing, and that at their hands which seem to be able to bear down all before them; yet know and remember that God maketh account of thee: for thou art his delight: and those that be his favourites shall find his favour effectual against all adversaries, for safety and protection.  
Doct. But they that deal truly, etc. That truth which is acceptable to God consisteth both in speaking, and doing.  
Nothing can please him but the image of that which is in him, and the streams which flow from him, as doth this real and operative truth, and not that which is verbal and in word only.  
This is testified of the Lord jesus Christ the dearly beloved son of God, who is proposed to us for a perfect example to imitate, that he did no wickedness, as no deceit was found in his 
Isa. 53. 9  mouth.  
Reasons. 1 First, his word in many places doth command both, and that equally, and no where doth dispense with the want of either.  
Secondly, his spirit doth infuse both, and that inseparably, and maketh every man that hath attained to the one to be able to use the other. That which S. john setteth down in a more general manner doth strongly confirm this particular point. If any man sin not in word, he is a perfect man and able to bridle all the body. His meaning is not that some be absolute without sin in word, and perfect, without infirmity in goodness: but that many be gracious without sinfulness, though they have their slips, in speeches: and sincere, without wickedness, though they have their frailties, in behaviour.  
Thirdly, both are infallible, and essential fruits of regeneration: and the Apostle doth persuade us thereby to declare ourselves to be of the number of the saints, and faithful, saying; Cast off lying, and let him that stole, steal no more, Ephes. 4. 25. 28.  
Fourthly, both are required of them, that would know, and manifest themselves to be natural members of the Church in this life, and inheritors of salvation in the life to come. Lord, saith David, who shall dwell in thy Tabernacle? who shall rest in thy holy 
Psal. 15. 1. 2.  mountain? He, saith God, that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.  
Use. 1 Instruction, 1. if we would have the constant credit of honesty among men, or the comfort of it in our own souls, or the allowance of it in God's presence, that we be not more smooth in words, then faithful in works: that men may not more believe us to be true in speeches, than the Lord shall discern us to be trusty in actions.  
Not to be overhasty to receive their reports, whom we are able to convince of unfaithfulness in behaviour. If God give us a caveat to look to them, and beware of them, if he commend none to us for credible, but such as are righteous, why should we set light by his certificate, and be credulous to hearken to sinful persons? especially sithence of all others, they are most ready to fill men's ears with pernicious and hurtful informations.   

Verse 23. A prudent man concealeth knowledge: but the heart of fools publisheth foolishness.  
A Prudent man, he that is of good discretion, and hath learned to be wary and circumspect, concealeth knowledge, not that he shutteth it up altogether, without any use or benefit of it to others: for that were contrary to the profession which the Prophet maketh of that wherein every godly man ought to follow him; I have not hid thy righteousness within my heart, but I but I have declared thy truth and thy salvation; I have not concealed thy mercy and thy truth from the great congregation. Psal. 40. 10. And that were contrary to the testimony which is given of wise men, chap. 15. 7. The lips of the wise do spread abroad knowledge. But he will observe all good circumstances of speaking, that it be in time and place, when good opportunity doth require it, and good effect is like to be wrought by it. And contrariwise the heart of a fool which leadeth his tongue (for guide it doth not) doth set the tongue on work either to utter bad matter, or that which is good in bad manner, that every man may see the folly which is in it.  
Doct. It is not good for any man to speak as much, and as often as he can, but as often, and as much as he ought. Many wise sayings and sentences, are inserted by the spirit of God into this book, to teach men how to be heedful for the observation of this rule. As when it is said, that the tongue of the wise useth knowledge aright; Chap. 15. 2. And that a fool poureth out all his mind: but a wise man keepeth in till afterwards; Chap. 29. 11.  
Reasons. 1 First, this sparing of speech, when men reserve themselves for fit occasions, and only utter that which serveth for use, doth give a clear testimony of a mind that is stored with understanding and judgement. And this reason our text in hand doth offer unto us, when it is said, that a wise man hideth knowledge, as a fool on the other side doth exercise the contrary. We deem them not the most thrifty husbands and wealthiest men that will look up nothing in their coffers, nor keep any thing close in their purses, but carry all their money in their hands, and show it to every comer by; and so do they that have no more matter within their hearts, than all the standers by shall hear their lips deliver.  
Secondly, it is a point of humility to be silent in modesty, as pride, and conceitedness maketh men desirous to hear themselves speaking.  
Thirdly, their words are so much more desirable, and better accepted as they are rare, and few, and seasonable. How good is a word in due season? saith the Scripture. And a word spoken in his 
Prou. 15. 23. Prou. 25. 11.  place is as apples of gold upon pictures of silver. The ointment that is close kept in a box will yield a sweeter savour when it is powered out, then that which is continually open. And wine fresh from the vessel hath a better relish, then that which was drawn long before there was need of it, or any to drink it.  
Use. 1 Instruction, to learn moderation and keep measure in speaking, unlike to them that be talkative and exceed too far in multiplying of words. What though it be true that we say, and so we know, and are able to prove it? Doth every truth befit every time? Should all men always be speaking all that they know? It would be a great means to hinder the increase of knowledge. Some be talking when they have more need to hear; some be teaching, when they have more need to learn: and many wrong themselves, and them that are present, in not giving place to others that are more sufficient and better able to speak. So did not Elihu, he preferred his elders, though not his betters, before himself. He would not open his mouth before his turn came, and that he saw job, and his three friends to 
job. 34. 4. 5. etc.  swerver out of the way on both hands.  
Reproof of those that destinate all their speehes, and that in the ministery of the Gospel, to the setting forth of their own praises. It may truly be said of many, that they preach not Christ so much as themselves, contrary to the faithfulness of Paul, who preached not himself, but the Lord jesus Christ. Their chief labour is not to win glory to God, and men to salvation: but credit to themselves, and men to the admiration of their gifts and learning. This they principally aim at, that all may be affected with their elocution; that all may see the fruit of their wits; that all may discern of their skill in the tongues: that all may witness their pains in reading: that all may wonder at their depth of judgement. If those be things that their hearts do chief desire, we must conclude of them that their hearts do publish foolishness.   

Verse 24. The hand of the diligent shall bear rule: but the deceitful shall be under tribute.  
THe hand of the diligent, that is, diligent men who use their hands, or other members of their bodies, or else their minds to some honest and profitable travel according to their calling, shall bear rule, and attain to some good place of estimation. But idle persons whom want and other occasions draw to deceitful courses to shift for themselves, as we have showed in the fourth verse of the tenth chapter, shall be made underlings, and brought into subjection and servility.  
Doct. They which are laborious and faithful in mean places, do take the way to rise to an higher degree.  
True it is that divers attain not to such greatness as others do, and yet be no less diligent than others are, but the Lord maketh their inferiority a step towards their heavenly advancement: and they are not without estimation in that low estate: and God seethe their fruit to be better, and their comfort to be more there, than if they were raised up to higher preferment. Otherwise, they that serve God in what place soever, are sure to grow greater. The Scripture proposeth examples hereof, and showeth how the point hath been verified in former ages. jacob at the first set himself to service, and was at the commandment of an other man, but at the last, being painful and true, he was able to keep servants himself, and other men were at his commandment. joseph when he came into Egypt was bought and sold as a poor bondman, but being faithful in every place that he came into, he was promoted in every place that he came into. When he was a servant, when he was a prisoner, and especially when he was Prince. David had once the charge of a flock of sheep, and thereof was not a little heedful: but afterwards he had the leading of an army of men, and lastly, was exalted to the throne of a glorious kingdom.  
Reasons. 1 First, promotion is from the Lord, and he setteth up; and putteth down, according to his own will. And therefore when he hath fitted men to authority, by humbling them with labour, he assigneth their places wherein they shall stand, and by his providence preferreth them to the same: some to be Magistrates, some to be Captains, some to be Ministers, some to be Masters, some to be Stewards, some to have one office, and some another.  
Secondly, the hand of the diligent maketh rich, and riches cause them that are wise and honest to be put into authority, and employed in the towns and places wherein they dwell: or at least they grow to be housekeepers and bear rule in their own families.  
Thirdly, painfulness with wisdom and faithfulness doth cause great personages to look after them. They entertain them into service: they put them in trust with their affairs: they give countenance unto them: and they many times are means of their rising and preferment. And in this sense is that saying: Thou seest that a diligent man in his business standeth before Kings, and standeth not before the base sort; Prou. 22. 29.  
Use. Reproof of their folly that are ashamed and disdain to take any pains unless it be in serving of sin and lust, and thereto they make themselves slaves and drudges. And what is it that meaneth them to such niceness, that they will not vouchsafe to put their hands to any work, or set their minds to seek for knowledge whereby they may be fit for some good profession? The fear of contempt: the doubt that they shall be little regarded, if they applied themselves to such a base kind of life. It is not according to their birth and bringing up, to spend their time in labour, or study: it will be a hindrance to their preferment that they look for. But will they thus contrary the word of God, and cross the truth of his holy spirit? Will they say that diligence doth make men contemptible, when he saith, the diligent hand shall bear rule? will they say that idleness doth bring men to promotion, when he saith, that the idle shall be under tribute? He will as well cross and contrary them in their state, and desires, and make them feel his words to be true. Who seethe not what beggary, and want, and misery, they cast themselves into? Are they not driven to sell away, and departed with that inheritance and patrimony which their parents have left them? Are they not compelled to borrow and shift, and to sink deeply into debt? And it is a true proverb; that the borrower is servant to the man that lendeth. For further use of this 
Prou. 22. 7.  point, see the fourth verse of the tenth chapter, in the application of the second doctrine.   

Verse. 25. Heaviness in the heart of a man doth bring it down: but a good word rejoiceth it.  
Heaviness of heart, that is, such sorrows or fears, as are not godly, and effects of faith, but proceeding from infidelity, or carnal respects, especially being excessive, doth bring down the heart, not humbling it kindly, so as pride may be taken away, but either filling it with discouragement, or distemper, against which the Prophet wrestled with sundry conflicts: Why art thou cast down my soul, and art unquiet, or tumultuous within me? Psal. 42. 5. Now withal he prescribeth the remedy whereby this disease of hurtful sorrow and pensiveness may be cured, and that is with good words. For the comfortable speech of a friend, but especially the wholesome word of God, declaring the remission of sins, and the favour of God, expelleth the heaviness of the heart, and refresheth it with joy and comfort.  
Doct. Immoderate grief doth turn men to great hurt and annoyance. As fleshly mirth doth much corrupt men's minds, and stir them up to vanity; so worldly sorrow doth greatly weaken their hearts and dull their spirits, whereby they are hindered from the performance of many good duties. And so much is meant in that place, where it is said that by the sorrow of the heart, the mind is 
Prou. 15. 13.  heavy. When joshua was inclining to too much fear and discomfort, for the loss of his men at their going up against Ai, and the evil consequents that were likely to follow, the Lord would not suffer him to give place thereunto, saying, Get thee up: wherefore 
Josh. 7. 10.  liest thou thus upon thy face? He took notice, and gave a censure of this inward affection of his heart, somewhat exceeding measure, by the gesture of his body.  
Reason. 1 First, the health and strength of the body is thereby impaired and the life itself is many times shortened by that means. A joyful heart causeth good health, but a sorrowful mind drieth the bones, Prou. 17. 22. It pierceth to that which is within, and bringeth weakness upon the strongest parts.  
Secondly, such as are oppressed with cares and grief are made unmeet for the services of God, who indeed doth require fear, but commandeth likewise to rejoice with trembling: Psal. 2. 11. How can they call upon God in any fervency, when deadness hath wholly possessed them? How can they be thankful, and offer acceptable praises to God when they are void of all joy and cheerfulness? And how can they attend unto his word, when their thoughts are altogether busied in the contemplation of their own misery? The message was very comfortable which Moses brought to the Israelites in Egypt, when the Lord told them, that he would deliver them from the burdens and bondage of the Egyptians, and would take them for his people, and be their God, etc. but it is said they hearkened not to him for anguish of spirit, and cruel bondage, Exo. 6. 9  
Thirdly, it maketh men less diligent and profitable in their callings, whether it be in their several trades, or in places of superiority to govern, or of inferiority to obey.  
Fourthly, it bereaveth them of the benefit and comfort of any Christian society wherein they are neither apt to do good, nor receive good. It taketh away their cheerfulness: it disableth their tongues of speaking fruitfully: it stoppeth their ears from hearkening attentively: their presence is not very delightful to others, and the company of others is not much regarded of them.  
Use. 1 Instruction, 1. to prevent this worldy sorrow by preserving of godly joy, and that is by keeping the peace of a good conscience with an upright heart, and holy behaviour, either shunning of sin that we run not into it, or sound sorrowing for it, when we have committed it. Look how much innocency and sincerity any man hath, so much comfort his heart shall enjoy, and according to the measure of guiltiness there will be an inward, secret biting grief and fearfulness.  
When anguish and sorrow, when fear and troubles assault us so strongly that we cannot repel them, let us then observe that holy counsel which God, that can make it effectual, doth offer here in this place unto us, and that is to have a recourse to faithful comforters. He sendeth us to them, he encourageth us to go, he assureth us of success, he hath always performed, that never any was left unholpen, that sought help at his hand according to this his direction. Elihu speaketh of this to job, that when a man is stricken with sorrow upon his bed, and grief of his bones is sore, so that his life causeth him to abhor bread and his soul dainty meat, that his flesh is consumed, and his bones chatter, and his soul draweth to the grave, and his life to the buriers, yet a faithful 
job. 33. 19 etc.  messenger of God, one of a thousand delivering his message faithfully from God, will heal all this in them that give credit to him, and set them in as good case as ever they were before. For God which can do all things and form all things, hath undertaken to give such a blessing to the words of his servants, and chief them by whose ministery he speaketh to his own people. I create (saith he) the fruit of the lips to be peace, peace, that is, (true, perpetual, and most constant comfort) unto them that are far 
Isai. 57 19  off, and to them that are near: for I will heal him. Hereof the keeper of the prison, whom Paul and Silas converted, had happy experience, 
Act. 16. 28.  and thereby was preserved from destroying himself. Hereof three thousand at once, whom Peter converted, had happy 
Act. 2. 37.  experience, being delivered both from their fears, and sinfulness.  
To collect all good arguments whereby we prevail against our dread and sorrows that grow from our afflictions and troubles. As who imposeth them upon us but the Lord? And to what end doth the Lord so impose them, but in mercy and wisdom, as a most skilful and faithful physician, for our profit? Have not our betters endured more, and yet were beloved and blessed of God both for the present, and afterwards? Have not we deserved far greater judgements, even destruction itself, and is it much if we be only scourged so favourably with such small stripes of easy roads, by a loving father who doth prepare us thereby to so great comfort and glory?   

Verse 26. The righteous is more excellent than his neighbour: but the way of the wicked will deceive them.  
THe righteous, that is, every godly man who hath attained to uprightness, though not to perfection of righteousness, is better than his neighbour, is better beloved, and graced of God, and more esteemed of godly wise men, and hath that in him which maketh him more commendable than any other that is unrighteous and sinful; and so his way is answerable to his hope. But the wicked desiring, and seeking, and expecting a more excellency above others, are notwithstanding contemptible, and grow in time to be contemned, and so their way deceiveth them.  
Doct. Grace maketh good men to be the worthiest personages. As they go before all the unregenerate in virtue, so they go beyond them in honour: and as they exceed them in piety, so they surmount them in excellency. The testimony which the Prophet giveth of them to God himself, by the inspiration of God's spirit, doth make this manifest. My goods, saith he, extend not to thee, but to the Saints that are in earth, even to the excellent: all my 
Psalm. 16. 3.  delight is in them. And Isaiah speaking of the same sort of people, though never so mean and poor, saith, that upon all the 
Isa. 4. 5.  glory shall be a defence.  
Reasons. 1 First, in regard of their condition in this present life they have all prerogatives, and preferments. By parentage every one of them is God's child: By dignity they are all Kings: by inheritance, they have title to heaven and earth: their food is heavenly manna: their clothing is the righteousness of Christ: their attendants are the holy Angels: what should we speak of other things, wherein one man is wont to excel many others, and thereby wax glorious and become renowned? Who is wise besides them? who else hath any true fortitude in them? do not all others in their folly bring shame upon themselves? Hath not Satan subdued, and as it were trampled them under his feet? They are dealt with as bond men, and put to the foulest works of impiety, and falsehood, lust, and lewdness, and of all kind of iniquity.  
Secondly, in respect of their state that shall be in the life to come, which by no comparison can be sufficiently expressed. They shall have perfect happiness, and be made like unto jesus Christ, more excellent and puissant, than the most glorious Angels. When all the wicked shall be brought to the fullness of contempt: when shame shall cover them: when they shall be trodden down as the mire in the streets. 
Micah. 7. 10.   
Use. 1 Instruction, to labour for excellency by those means whereby we may be made excellent, and that is by growing godly and religious. This way will not fail to effect it, and none other course without it, will be of any force to bring it to pass. Men may be very wealthy, and ignominious: they may have gorgeous apparel, and be contemptible persons: they may be honourably descended, and yet without all honour. To conclude, neither strength of arms, nor eloquence of tongue, nor sharpness of wit, nor beauty of face, nor comeliness of stature, nor boldness of courage, nor any other external thing, or gifts of mind unsanctified, can so adorn and set forth one, as that thereby he may truly be reputed for a man that is praiseworthy.  
Reproof of such as of all others most vilify and contemn them that are most gracious and godly. Which make them (according to S. Paul's saying) as the filth of the world, and the offscourings 
1. Cor. 4. 13.  of all things. Which make less reckoning of them that are truly religious, then of the dust which they sweep out of their houses, and cast to the dunghill. They had rather have their children and friends to be Bearwards, or chimnie-sweepers, then mortified and faithful Christians. How different is their estimation from the testimony of the holy Ghost? And therefore how little grace of the holy Ghost is wrought in their hearts?  
S. james condemneth it for a heinous offence to have a base 
jam. 2. 3.  opinion of the godly, and to put them behind wicked rich men for their poverty: how grievous then is their sin which contemn and loathe them and put the vilest before them, for their piety? But one thing let them know, and that they shall in time to come both see and feel, unless in due time before, they see their fault, and feel godly grief for the same, that they shall never inherit glory with the righteous in heaven, that be despisers of them in earth. Nay not so only, but God doth condition with them that would have an habitation above with him, that vile persons must be contemned in their eyes, and they must honour them that fear the Lord. 
Psalm. 15. 4.   
The other clause of this verse is the same in sense, and almost in words with the eighteenth verse of the former chapter, where it is said, that The wicked worketh a deceitful work; and therefore we refer the reader to that place for the doctrine of it.   

Verse 27. The deceitful man roasteth not that which he took in hunting; but the riches of the diligent man are precious.  
THe deceitful, etc. That is a proverbial kind of speech, signifying that they shall not enjoy nor have the benefit of that which they get by craft and falsehood. If the whole similitude be fully set down, the meaning will the better appear. Even as hunters many times when they take a pray, yet taste not of it, nor far the better for it: (for dogs may eat it up, or some other occurrent may fall out to deprive them of it, as many lets come between the mouth and the morsel) so unjust and deceitful men, though they attain to wealth and riches, may be assured that they shall never have any sound profit or comfort by them. Where by the way, may be seen the different end of the hunting that was used in those days, and of this which is practised of many in our times. They made it an exercise for profit, & thereby, as it may appear, provided food for themselves, and the families wherein they lived, as is to be seen in the example of Esau himself, who used to bring home venison to his father. But it is ordinary now with divers to bestow a great part of their time to hunt merely for pleasure, without any commodity. They voluntarily defraud themselves of the pray which they take, their households have not the better cheer by their hunting, but the worse. They consume themselves, and waste their goods, and impoverish their wives and children, by following their sports, and neglecting their estate: by feeding so many dogs, as that thereby they fail both of care and abilititie to provide for their people. But the riches of the diligent are precious, that is, those things which they that are both faithful and industrious do gain and get by lawful means, shall do them good, and serve for their comfort.  
Doct. Evil means of getting may bring goods to men's hands, but not to their use.  
Riches may come according to their desire, but either not to tarry with them, or not to do them service, so that they will turn to a vexation at their departure, or to clog & burden them whiles they remain. As the Partridge layeth eggs, which she hatcheth not: 
jerem. 17. 11.  so, saith jeremy, he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. All deceitful persons fall into that absurdity, which by our common proverb is derided; they count their chickens before they be hatched, so soon as they have eggs in their nest, they conclude of a brood of comfort and happiness, which God hath concluded that they shall never obtain. Achan hunted after the consecrated 
Josh. 7. 15.  gold, and silver, and execrable garment; but albeit he caught them he roasted them not, but was burnt himself, with all his, and whatsoever he had before.  
The Amalakites which sacked Ziglag, and took the spoil of the city, with David's wives and substance, were prosperous hunters in show at the first, yet they roasted not their prey, but provided it for David's use, and David dealt with them, as with beasts that are hunted into the net.  
Reasons. 1 First, the use and comfort of all things proceedeth only from God's gift and blessing, and standeth not in the mere getting, and possession of them: and all deceitful persons both in a general respect, because of their wickedness, and in a special regard for their fraudulent and guileful behaviour, are subject to malediction, and to be cursed in every thing that they deal in, or which belongeth unto them.  
Secondly, though the ungodly have many times power and ability to increase their goods, yet the use and fruition of all good things is appropriated peculiarly and entailed to the righteous, for whom the wicked are set on work, and not for themselves.  
And so much doth the holy Ghost expressly testify: Surely to a man that is good in his sight, God giveth wisdom and knowledge, and joy: but to the sinner he giveth pain to gather, and to heap up to give to him that is good before God; Eccles. 2. 26.  
job speaketh to the same purpose, saying, Though he should heap up silver as the dust, and prepare raiment as the clay, he may prepare it, but the just shall put it on, and the innocent shall divide the silver; job 27. 16. 17.  
Use. Admonition to withhold our hands from direption, that we take not from others that which will turn to no good for ourselves. We bring grief, and peradventure also want upon them, but we bring sin with greater sorrow and misery upon ourselves: it may be their hindrance, but it will be our own undoing, unless we leave off and repent, and as much as we are able, make restitution. So that our prey will not only not come to our dish, but devour the rest of our meat, which otherwise might be for our nourishment: and by this means our neighbour is hurt, our labour is lost, our conscience is wounded, our state is cursed, our souls endangered, and that which is worst of all, our God is offended, and provoked to displeasure. And therefore let not other men's success in this unthrifty manner of gaining, allure us to follow the same trade with them, sithence we foreknow the unhappy event that will fall out in the end. Though spoil and cruelty, though rapine, and robbery, though filching, and stealing, though gaiming, lying, falsehood, or any indirect courses do set up men for a time, yet down they must, and be driven to confess that all their sinful get were vanity and loss, and all their unlawful commodities pernicious and hurtful to them.  
Doct. 2 But the riches, etc. Wealth well gotten by good men, is great in value, whatsoever it be in quantity.  
As the bread of deceit is sweetest, so the riches of iniquity seem best to unrighteous persons: and sluggards like nothing so well, as that which cometh with least travel, and without much pains taking. Better, say they, is an handful with ease, than 
Eccles. 4. 6.  two handfuls with labour and vexation of spirit. And every thing is a vexation of their spirit which putteth them to any pains of body. But the Lord testifieth the contrary and teacheth his people both by word and effect, that that only is of worth and estimation which his servants obtain by lawful means, and his blessing upon them. And because this point is most true, and the world believeth not that any truth is in it, he confirmeth the same in divers places: as Chap. 15. 16. Better is a little with the fear of the Lord, then great treasure and trouble therewith. That is, with fear, care, sorrow, or the check of an evil conscience. So in the Psalm. 37. 16. A small thing unto the righteous, is better than great riches to the wicked and mighty.  
Reasons. 1 First, in respect of the giver thereof, it is the Lords hand that bestoweth it upon them as a testimony of his love, and an earnest of more excellent treasures. Now an Angel from the Kings own hand in favour, is more regarded than a pound from an other, upon other occasions. And how great a substance may a man have conveyed to him by receiving a shilling, or tester for possession of all that is passed over to him by deed of gifture? And how large demeans may a man be estated in by taking a turf in way of livery, and seisin? Now though everlasting life be principally confirmed to us by the spirit of adoption, yet the Lord would have his eternal favour to his Saints to be seen and acknowledged even in his earthly benefits.  
Secondly, it is sanctified unto them by the word of God, with prayer, and thanksgiving. 1. Tim. 4. 5.  
thirdly, his blessing maketh it to serve and suffice them for all needful uses: it satisfieth their hearts: it is competent for their bodies: it is sufficient for their families. And as their state is increased, so their hands are opened to distribute to the poor, and to contribute to the services of God, and every way to show their readiness to do good, so as God may have glory, his servants refreshing, and their own souls an everlasting recompense of immortality.  
Use. Consolation to all godly, faithful, and industrious persons, that they are every way wealthy and rich: rich in glory which is reserved for them in heaven: rich in well-doing: rich in spiritual graces: rich in earthly substance, if enough of that which is dear and precious may make a man to be rich. That saying which is in the fifteenth Chapter of this book, is not to be restrained to any 
Prou. 15. 6.  one, but holdeth true for every one that feareth God, that the house of the righteous hath much treasure. Things that are costly and of great price, are not to be rated by comparison with the measure of base matters, nor according to the room which they fill up. A little gold overualueth much lead or iron, many great pebbles are not matchable in worth with one pearl which is far less than they are, a box full of rich diamonds, is better than a house full of wood, and straw, or other stuff that is course or common. And so standeth the case with good men's possessions; the blessing of God with his mercy and favour doth convert them into jewels for their use and benefit, and worketh such comfortable effects by them, as all the treasures of the wicked can never yield unto them.   

Verse 28. Life is in the way of righteousness, and in that path way there is no death.  
LIfe, etc. The meaning is, that they which are righteous men justified by the merits of Christ, and sanctified by his spirit, and obedient to his will in working that which is agreeable to his word, are in state of life everlasting. The life of grace they have possession of already; the life of glory is assured to them by the life of grace: whosoever hath the one, can never fail of the other. And therefore it is said that there is no death in that path. They are delivered from the first death, which hath power over all sinful men, in this world: and they shall never come into the second, which is the portion of reprobates in the world to come. And this is confirmed by the testimony of Christ himself, saying; Verily, verily, I say unto you, he that heareth my word and believeth 
john 5. 24.  in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. The doctrine which the words would minister, hath been declared, and prosecuted in the nineteenth verse of the former chapter, where it is said that righteousness leadeth to life, and therefore it is needless to handle it again in this place. Only let thus much be spoken, that the holy Ghost doth not in vain so often promise life to them that seek, and serve him. He doth repeat it more than twenty times in this one book, besides the mention that the other parts of scripture do make of it, almost every where. It is therefore a point of certainty to them that lay hold on it: It is a point of difficulty, and not easily believed: sithence God to help our hearts doth again, and again redouble it: and it is a point of great importance, requiring a serious and constant meditation, without which men grow barren, and careless in doing all good duties: and by which they are made rich and plentiful in all holy services. The consideration of life, and of such a life will encourage the heart, and open the mouth, and strengthen the hands, and make the feet nimble to run in the ways of righteousness: all that they can do in obedience, they will account too little, and nothing that they suffer for well-doing, they will think to much.    
FINIS.   

The Author to the Reader.  
THou art to be advertised, good Reader, that sundry faults have escaped in this Treatise, most by oversight of him that copied it out and made it ready for the Press; and some few were committed in the printing: the greatest part, and I think all, are here collected for thee in brief; I pray thee take notice of them, and reform them in their places according to this direction.  
Pag 13. lin. 2. read, and their souls also flexible. pag. 30. l. 10. r. their persuasions. p. 36. l 29. for commodity read brethren's. pag. 38 l. 3. r. into accusations. p. 39 l. 30. r. offer of it to others. p. 41. l. 31. put out own. pag 42. l. 23 r. aggravate. pag. 43. l. 20 r bond. p 46. l. 35. r often. p. 50. l. 14. r. fast. ibid. 34. r. what causeth. p. 51. l. 5. r. preserveth. ibid. 12. r. meanness. p. 53. l. 27. r. God heareth them with mercy and favour. p. 57 l. 9 r. fence. p. 66. l. 36. r. descried. p. 69 l. 14. r. greatly. pag. 78. l. 26. r. depravation. p 86. l. 6. r. good springs. p. 91. l. 34. r. as. pag. 94. l. 5. r. spoken. p. 95. l. 11. r. was an. p. 108. l. 1. r. sharp. p. 139. l. 16. r. deem. p. 143 l. 29. r. degree. p. 144. l. 2. r. cruelty. pag. 156. l 28. r. covetous. p. 160. lin. 37. r. deposed. p. 166. l. 14. r. but to the. p. 196. l. 26. r. fears. p. 280. l. 22. r. moveth.